srimahabharatam - adiparva - chapters 196th to 225th ( end of adiparva)

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 196

 1 [droṇa]
      mantrāya samupānītair dhṛtarāṣṭra hitair nṛpa
      dharmyaṃ pathyaṃ yaśasyaṃ ca vācyam ity anuśuśrumaḥ
  2 mamāpy eṣā matis tāta yā bhīṣmasya mahātmanaḥ
      saṃvibhajyās tu kaunteyā dharma eṣa sanātanaḥ
  3 preṣyatāṃ drupadāyāśu naraḥ kaś cit priyaṃvadaḥ
      bahulaṃ ratnam ādāya teṣām arthāya bhārata
  4 mithaḥ kṛtyaṃ ca tasmai sa ādāya bahu gacchatu
      vṛddhiṃ ca paramāṃ brūyāt tat saṃyogodbhavāṃ tathā
  5 saṃprīyamāṇaṃ tvāṃ brūyād rājan dūryodhanaṃ tathā
      asakṛd drupade caiva dhṛṣṭadyumne ca bhārata
  6 ucitatvaṃ priyatvaṃ ca yogasyāpi ca varṇayet
      punaḥ punaś ca kaunteyān mādrīputrau ca sāntvayan
  7 hiraṇmayāni śubhrāṇi bahūny ābharaṇāni ca
      vacanāt tava rājendra draupadyāḥ saṃprayacchatu
  8 tathā drupadaputrāṇāṃ sarveṣāṃ bharatarṣabha
      pāṇḍavānāṃ ca sarveṣāṃ kuntyā yuktāni yāni ca
  9 evaṃ sāntvasamāyuktaṃ drupadaṃ pāṇḍavaiḥ saha
      uktvāthānantaraṃ brūyāt teṣām āgamanaṃ prati
  10 anujñāteṣu vīreṣu balaṃ gacchatu śobhanam
     duḥśāsano vikarṇaś ca pāṇḍavān ānayantv iha
 11 tatas te pārthivaśreṣṭha pūjyamānāḥ sadā tvayā
     prakṛtīnām anumate pade sthāsyanti paitṛke
 12 evaṃ tava mahārāja teṣu putreṣu caiva ha
     vṛttam aupayikaṃ manye bhīṣmeṇa saha bhārata
 13 [karṇa]
     yojitāv arthamānābhyāṃ sarvakāryeṣv anantarau
     na mantrayetāṃ tvac chreyaḥ kim adbhutataraṃ tataḥ
 14 duṣṭena manasā yo vai pracchannenāntar ātmanā
     brūyān niḥśreyasaṃ nāma kathaṃ kuryāt satāṃ matam
 15 na mitrāṇy arthakṛcchreṣu śreyase vetarāya vā
     vidhipūrvaṃ hi sarvasya duḥkhaṃ vā yadi vā sukham
 16 kṛtaprajño 'kṛtaprajño bālo vṛddhaś ca mānavaḥ
     sasahāyo 'sahāyaś ca sarvaṃ sarvatra vindati
 17 śrūyate hi purā kaś cid ambuvīca iti śrutaḥ
     āsīd rājagṛhe rājā māgadhānāṃ mahīkṣitām
 18 sa hīnaḥ karaṇaiḥ sarvair ucchvāsaparamo nṛpaḥ
     amātyasaṃsthaḥ kāryeṣu sarveṣv evābhavat tadā
 19 tasyāmātyo mahākarṇir babhūvaikeśvaraḥ purā
     sa labdhabalam ātmānaṃ manyamāno 'vamanyate
 20 sa rājña upabhogyāni striyo ratnadhanāni ca
     ādade sarvaśo mūḍha aiśvaryaṃ ca svayaṃ tadā
 21 tad ādāya ca lubdhasya lābhāl lobho vyavardhata
     tathā hi sarvam ādāya rājyam asya jihīrṣati
 22 hīnasya karaṇaiḥ sarvair ucchvāsaparamasya ca
     yatamāno 'pi tad rājyaṃ na śaśāketi naḥ śrutam
 23 kim anyad vihitān nūnaṃ tasya sā puruṣendratā
     yadi te vihitaṃ rājyaṃ bhaviṣyati viśāṃ pate
 24 miṣataḥ sarvalokasya sthāsyate tvayi tad dhruvam
     ato 'nyathā ced vihitaṃ yatamāno na lapsyase
 25 evaṃ vidvann upādatsva mantriṇāṃ sādhv asādhutām
     duṣṭānāṃ caiva boddhavyam aduṣṭānāṃ ca bhāṣitam
 26 [droṇa]
     vidma te bhāvadoṣeṇa yadartham idam ucyate
     duṣṭaḥ pāṇḍava hetos tvaṃ doṣaṃ khyāpayase hi naḥ
 27 hitaṃ tu paramaṃ karṇa bravīmi kuruvardhanam
     atha tvaṃ manyase duṣṭaṃ brūhi yat paramaṃ hitam
 28 ato 'nyathā cet kriyate yad bravīmi paraṃ hitam
     kuravo vinaśiṣyanti nacireṇeti me matiḥ

Section CLXLVI

(Vaivahika Parva continued)

"Vaisampayana continued, 'The messenger said, 'King Drupada hath, in view of his daughter's nuptials prepared a good feast for the bride-groom's party. Come ye thither after finishing your daily rites. Krishna's wedding will take place there. Delay ye not. These cars adorned with golden lotuses drawn by excellent horses are worthy of kings. Riding on them, come ye into the abode of the king of the Panchalas.'
"Vaisampayana continued, 'Then those bulls among the Kurus, dismissing the priest and causing Kunti and Krishna to ride together on one of those cars, themselves ascended those splendid vehicles and proceeded towards
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[paragraph continues] Drupada's place. Meanwhile, O Bharata, hearing from his priest the words that Yudhishthira had said, king Drupada, in order to ascertain the order to which those heroes belonged, kept ready a large collection of articles (required by the ordinance for the wedding of each of the four orders). And he kept ready fruits, sanctified garlands, and coats of mail, and shields, and carpets, and kine, and seeds, and various other articles and implements of agriculture. And the king also collected, O monarch, every article appertaining to other arts, and various implements and apparatus of every kind of sport. And he also collected excellent coats of mail and shining shields, and swords and scimitars, of fine temper, and beautiful chariots and horses, and first-class bows and well-adorned arrows, and various kinds of missiles ornamented with gold. And he also kept ready darts and rockets and battle-axes and various utensils of war. And there were in that collection beds and carpets and various fine things, and cloths of various sorts. When the party went to Drupada's abode, Kunti taking with her the virtuous Krishna entered the inner apartments of the king. The ladies of the king's household with joyous hearts worshipped the queen of the Kurus. Beholding, O monarch, those foremost of men, each possessing the sportive gait of the lion, with deer-skins for their upper garments, eyes like unto those of mighty bulls, broad shoulders, and long-hanging arms like unto the bodies of mighty snakes, the king, and the king's ministers, and the king's son, and the king's friends and attendants, all became exceedingly glad. Those heroes sat on excellent seats, furnished with footstools without any awkwardness and hesitation. And those foremost of men sat with perfect fearlessness on those costly seats one after another according to the order of their ages. After those heroes were seated, well-dressed servants male and female, and skilful cooks brought excellent and costly viands worthy of kings on gold and silver plates. Then those foremost of men dined on those dishes and became well-pleased. And after the dinner was over, those heroes among men, passing over all other articles, began to observe with interest the various utensils of war. Beholding this, Drupada's son and Drupada himself, along with all his chief ministers of state, understanding the sons of Kunti to be all of royal blood became exceedingly glad.'"

Book 1
Chapter 197

1 [vidura]
      rājan niḥsaṃśayaṃ śreyo vācyas tvam asi bāndhavaiḥ
      na tv aśuśrūṣamāṇeṣu vākyaṃ saṃpratitiṣṭhati
  2 hitaṃ hi tava tad vākyam uktavān kurusattamaḥ
      bhīṣmaḥ śāṃtanavo rājan pratigṛhṇāsi tan na ca
  3 tathā droṇena bahudhā bhāṣitaṃ hitam uttamam
      tac ca rādhā sutaḥ karṇo manyate na hitaṃ tava
  4 cintayaṃś ca na paśyāmi rājaṃs tava suhṛttamam
      ābhyāṃ puruṣasiṃhābhyāṃ yo vā syāt prajñayādhikaḥ
  5 imau hi vṛddhau vayasā prajñayā ca śrutena ca
      samau ca tvayi rājendra teṣu pāṇḍusuteṣu ca
  6 dharme cānavamau rājan satyatāyāṃ ca bhārata
      rāmād dāśaratheś caiva gayāc caiva na saṃśayaḥ
  7 na coktavantāv aśreyaḥ purastād api kiṃ cana
      na cāpy apakṛtaṃ kiṃ cid anayor lakṣyate tvayi
  8 tāv imau puruṣavyāghrāv anāgasi nṛpa tvayi
      na mantrayetāṃ tvac chreyaḥ kathaṃ satyaparākramau
  9 prajñāvantau naraśreṣṭhāv asmiṁl loke narādhipa
      tvannimittam ato nemau kiṃ cij jihmaṃ vadiṣyataḥ
      iti me naiṣṭhikī buddhir vartate kurunandana
  10 na cārthahetor dharmajñau vakṣyataḥ pakṣasaṃśritam
     etad dhi paramaṃ śreyo menāte tava bhārata
 11 duryodhanaprabhṛtayaḥ putrā rājan yathā tava
     tathaiva pāṇḍaveyās te putrā rājan na saṃśayaḥ
 12 teṣu ced ahitaṃ kiṃ cin mantrayeyur abuddhitaḥ
     mantriṇas te na te śreyaḥ prapaśyanti viśeṣataḥ
 13 atha te hṛdayaṃ rājan viśeṣas teṣu vartate
     antarasthaṃ vivṛṇvānāḥ śreyaḥ kuryur na te dhruvam
 14 etadartham imau rājan mahātmānau mahādyutī
     nocatur vivṛtaṃ kiṃ cin na hy eṣa tava niścayaḥ
 15 yac cāpy aśakyatāṃ teṣām āhatuḥ puruṣarṣabhau
     tat tathā puruṣavyāghra tava tad bhadram astu te
 16 kathaṃ hi pāṇḍavaḥ śrīmān savyasācī paraṃtapaḥ
     śakyo vijetuṃ saṃgrāme rājan maghavatā api
 17 bhīmaseno mahābāhur nāgāyuta balo mahān
     kathaṃ hi yudhi śakyeta vijetum amarair api
 18 tathaiva kṛtinau yuddhe yamau yama sutāv iva
     kathaṃ viṣahituṃ śakyau raṇe jīvitum icchatā
 19 yasmin dhṛtir anukrośaḥ kṣamā satyaṃ parākramaḥ
     nityāni pāṇḍavaśreṣṭhe sa jīyeta kathaṃ raṇe
 20 yeṣāṃ pakṣadharo rāmo yeṣāṃ mantrī janārdanaḥ
     kiṃ nu tair ajitaṃ saṃkhye yeṣāṃ pakṣe ca sātyakiḥ
 21 drupadaḥ śvaśuro yeṣāṃ yeṣāṃ śyālāś ca pārṣatāḥ
     dhṛṣṭadyumnamukhā vīrā bhrātaro drupadātmajāḥ
 22 so 'śakyatāṃ ca vijñāya teṣām agreṇa bhārata
     dāyādyatāṃ ca dharmeṇa samyak teṣu samācara
 23 idaṃ nirdagdham ayaśaḥ purocana kṛtaṃ mahat
     teṣām anugraheṇādya rājan prakṣālayātmanaḥ
 24 drupado 'pi mahān rājā kṛtavairaś ca naḥ purā
     tasya saṃgrahaṇaṃ rājan svapakṣasya vivardhanam
 25 balavantaś ca dāśārhā bahavaś ca viśāṃ pate
     yataḥ kṛṣṇas tatas te syur yataḥ kṛṣṇas tato jayaḥ
 26 yac ca sāmnaiva śakyeta kāryaṃ sādhayituṃ nṛpa
     ko daivaśaptas tat kārtuṃ vigraheṇa samācaret
 27 śrutvā ca jīvataḥ pārthān paurajānapado janaḥ
     balavad darśane gṛdhnus teṣāṃ rājan kuru priyam
 28 duryodhanaś ca karṇaś ca śakuniś cāpi saubalaḥ
     adharmayuktā duṣprajñā bālā maiṣāṃ vacaḥ kṛthāḥ
 29 uktam etan mayā rājan purā guṇavatas tava
     duryodhanāparādhena prajeyaṃ vinaśiṣyati

Section CLXLVII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then the illustrious king of Panchala, addressing prince Yudhishthira in the form applicable to Brahmanas, cheerfully enquired of that illustrious son of Kunti, saying, 'Are we to know you as Kshatriyas, or Brahamanas, or are we to know you as celestials who disguising themselves as Brahmanas are ranging the earth and come hither for the hand of Krishna? O tell us truly, for we have great doubts! Shall we not be glad
p. 387
when our doubts have been removed? O chastiser of enemies, have the fates been propitious unto us? Tell us the truth willingly! Truth becometh monarchs better than sacrifices and dedications of tanks. Therefore, tell us not what is untrue. O thou of the beauty of a celestial, O chastiser of foes, hearing thy reply I shall make arrangements for my daughter's wedding according to the order to which ye belong.'
"Hearing these words of Drupada, Yudhishthira answered, saying 'Be not cheerless, O king; let joy fill thy heart! The desire cherished by thee hath certainly been accomplished. We are Kshatriyas, O king, and sons of the illustrious Pandu. Know me to be the eldest of the sons of Kunti and these to be Bhima and Arjuna. By these, O king, was thy daughter won amid the concourse of monarchs. The twins (Nakula and Sahadeva) and Kunti wait where Krishna is. O bull amongst men, let grief be driven from thy heart, for we are Kshatriyas. Thy daughter, O monarch, hath like a lotus been transferred only from one lake into another. O king, thou art our revered superior and chief refuge. I have told thee the whole truth.'
"Vaisampayana continued, 'Hearing those words, the king Drupada's eyes rolled in ecstasy. And. filled with delight the king could not, for some moments answer Yudhishthira. Checking his emotion with great effort, that chastiser of foes at last replied unto Yudhishthira in proper words. The virtuous monarch enquired how the Pandavas had escaped from the town of Varanavata. The son of Pandu told the monarch every particular in detail of their escape from the burning palace of lac. Hearing everything that the son of Kunti said, king Drupada censured Dhritarashtra, that ruler of men. And the monarch gave every assurance unto Yudhishthira, the son of Kunti. And that foremost of eloquent men then and there vowed to restore Yudhishthira to his paternal throne.
"Then Kunti and Krishna and Bhima and Arjuna and the twins, commanded by the king, to reside there, treated by Yajnasena with due respect. Then king Drupada with his sons, assured by all that had happened, approaching Yudhishthira, said, 'O thou of mighty arms, let the Kuru prince Arjuna take with due rites, the hand of my daughter on this auspicious day, and let him, therefore, perform the usual initiatory rites of marriage.'
"Vaisampayana continued, 'Hearing these words of Drupada, the virtuous king Yudhishthira replied, saying, 'O great king, I also shall have to marry.' Hearing him, Drupada said, 'If it pleaseth thee, take thou the hand of my daughter thyself with due rites. Or, give Krishna in marriage unto whomsoever of thy brothers thou likest.' Yudhishthira said, 'Thy daughter, O king, shall be the common wife of us all! Even thus it hath been ordered, O monarch, by our mother. I am unmarried still, and Bhima also is so amongst the sons of Pandu. This thy jewel of a daughter hath been won by Arjuna. This, O king, is the rule with us; to ever enjoy equally a jewel that we may obtain. O best of monarchs, that rule of conduct we cannot now abandon. Krishna, therefore, shall become the wedded wife of us all.
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[paragraph continues] Let her take our hands, one after another before the fire.'
'Drupada answered, 'O scion of Kuru's race, it hath been directed that one man may have many wives. But it hath never been heard that one woman may have many husbands! O son of Kunti, as thou art pure and acquainted with the rules of morality, it behoveth thee not to commit an act that is sinful and opposed both to usage and the Vedas. Why, O prince, hath thy understanding become so?' Yudhishthira said in reply, 'O monarch, morality is subtle. We do not know its course. Let us follow the way trodden by the illustrious ones of former ages. My tongue never uttered an untruth. My heart also never turneth to what is sinful. My mother commandeth so; and my heart also approveth of it. Therefore, O king, that is quite conformable to virtue. Act according to it, without any scruples. Entertain no fear, O king, about this matter.'
"Drupada said, 'O son of Kunti thy mother, and my son Dhrishtadyumna and thyself, settle amongst yourselves as to what should be done. Tell me the result of your deliberations and tomorrow I will do what is proper.'
"Vaisampayana continued, 'After this, O Bharata, Yudhishthira, Kunti and Dhrishtadyumna discoursed upon this matter. Just at that time, however, the island-born (Vyasa), O monarch, came there in course of his wanderings.'"

Book 1
Chapter 198

1 [dhṛ]
      bhīṣmaḥ śāṃtanavo vidvān droṇaś ca bhagavān ṛṣiḥ
      hitaṃ paramakaṃ vākyaṃ tvaṃ ca satyaṃ bravīṣi mām
  2 yathaiva pāṇḍos te vīrāḥ kuntīputrā mahārathāḥ
      tathaiva dharmataḥ sarve mama putrā na saṃśayaḥ
  3 yathaiva mama putrāṇām idaṃ rājyaṃ vidhīyate
      tathaiva pāṇḍuputrāṇām idaṃ rājyaṃ na saṃśayaḥ
  4 kṣattar ānaya gacchaitān saha mātrā susatkṛtān
      tayā ca devarūpiṇyā kṛṣṇayā saha bhārata
  5 diṣṭyā jīvanti te pārthā diṣṭyā jīvati sā pṛthā
      diṣṭyā drupada kanyāṃ ca labdhavanto mahārathāḥ
  6 diṣṭyā vardhāmahe sarve diṣṭyā śāntaḥ purocanaḥ
      diṣṭyā mama paraṃ duḥkham apanītaṃ mahādyute
  7 [vai]
      tato jagāma viduro dhṛtarāṣṭrasya śāsanāt
      sakāśaṃ yajñasenasya pāṇḍavānāṃ ca bhārata
  8 tatra gatvā sa dharmajñaḥ sarvaśāstraviśāradaḥ
      drupadaṃ nyāyato rājan saṃyuktam upatasthivān
  9 sa cāpi pratijagrāha dharmeṇa viduraṃ tataḥ
      cakratuś ca yathānyāyaṃ kuśalapraśna saṃvidam
  10 dadarśa pāṇḍavāṃs tatra vāsudevaṃ ca bhārata
     snehāt pariṣvajya sa tān papracchānāmayaṃ tataḥ
 11 taiś cāpy amitabuddhiḥ sa pūjito 'tha yathākramam
     vacanād dhṛtarāṣṭrasya snehayuktaṃ punaḥ punaḥ
 12 papracchānāmayaṃ rājaṃs tatas tān pāṇḍunandanān
     pradadau cāpi ratnāni vividhāni vasūni ca
 13 pāṇḍavānāṃ ca kuntyāś ca draupadyāś ca viśāṃ pate
     drupadasya ca putrāṇāṃ yathādattāni kauravaiḥ
 14 provāca cāmitamatiḥ praśritaṃ vinayānvitaḥ
     drupadaṃ pāṇḍuputrāṇāṃ saṃnidhau keśavasya ca
 15 rājañ śṛṇu sahāmātyaḥ saputraś ca vaco mama
     dhṛtarāṣṭraḥ saputras tvāṃ sahāmātyaḥ sabāndhavaḥ
 16 abravīt kuśalaṃ rājan prīyamāṇaḥ punaḥ punaḥ
     prītimāṃs te dṛḍhaṃ cāpi saṃbandhena narādhipa
 17 tathā bhīṣmaḥ śāṃtanavaḥ kauravaiḥ saha sarvaśaḥ
     kuśalaṃ tvāṃ mahāprājñaḥ sarvataḥ paripṛcchati
 18 bhāradvājo maheṣvāso droṇaḥ priyasakhas tava
     samāśleṣam upetya tvāṃ kuśalaṃ paripṛcchati
 19 dhṛtarāṣṭraś ca pāñcālya tvayā saṃbandham īyivān
     kṛtārthaṃ manyata ātmānaṃ tathā sarve 'pi kauravāḥ
 20 na tathā rājyasaṃprāptis teṣāṃ prītikarī matā
     yathā saṃbandhakaṃ prāpya yajñasena tvayā saha
 21 etad viditvā tu bhavān prasthāpayatu pāṇḍavān
     draṣṭuṃ hi pāṇḍudāyādāṃs tvarante kuravo bhṛśam
 22 viproṣitā dīrghakālam ime cāpi nararṣabhāḥ
     utsukā nagaraṃ draṣṭuṃ bhaviṣyanti pṛthā tathā
 23 kṛṣṇām api ca pāñcālīṃ sarvāḥ kuru varastriyaḥ
     draṣṭukāmāḥ pratīkṣante puraṃ ca viṣayaṃ ca naḥ
 24 sa bhavān pāṇḍuputrāṇām ājñāpayatu māciram
     gamanaṃ sahadārāṇām etad āgamanaṃ mama
 25 visṛṣṭeṣu tvayā rājan pāṇḍaveṣu mahātmasu
     tato 'haṃ preṣayiṣyāmi dhṛtarāṣṭrasya śīghragān
     āgamiṣyanti kaunteyāḥ kuntī ca saha kṛṣṇayā

Section CLXLVIII

(Vaivahika Parva continued)

"Vaisampayana said, 'Then all the Pandavas and the illustrious king of the Panchalas and all others there present stood up and saluted with reverence the illustrious Rishi Krishna (Dwaipayana). The high-souled Rishi, saluting them in return and enquiring after their welfare, sat down on a carpet of gold. And commanded by Krishna (Dwaipayana) of immeasurable energy, those foremost of men all sat down on costly seats. A little after, O monarch, the son of Prishata in sweet accents asked the illustrious Rishi about the wedding of his daughter. And he said, 'How, O illustrious one, can one woman become the wife of many men without being defiled by sin? O, tell me truly all about this.' Hearing these words Vyasa replied, 'This practice, O king, being opposed to usage and the Vedas, hath become obsolete. I desire, however, to hear what the opinion of each of you is upon this matter.'
"Hearing these words of the Rishi, Drupada spoke first, saying, 'The practice is sinful in my opinion, being opposed to both usage and the Vedas. O best of Brahmanas, nowhere have I seen many men having one wife. The illustrious ones also of former ages never had such a usage amongst them. The wise should never commit a sin. I, therefore, can never make up mind to act in this way. This practice always appeareth to me to be of doubtful
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morality.
"After Drupada had ceased, Dhrishtadyumna spoke, saying 'O bull amongst Brahmanas, O thou of ascetic wealth, how can, O Brahmana, the elder brother, if he is of a good disposition, approach the wife of his younger brother? The ways of morality are ever subtle, and, therefore, we know them not. We cannot, therefore, say what is conformable to morality and what not. We cannot do such a deed, therefore, with a safe conscience. Indeed, O Brahmana, I cannot say, 'Let Draupadi become the common wife of five brothers.'
"Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth and my heart never inclineth to what is sinful. When my heart approveth of it, it can never be sinful. I have heard in the Purana that a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic's daughter, born of a tree, had in former times united herself in marriage with ten brothers all bearing the same name of Prachetas and who were all of souls exalted by asceticism. O foremost of all that are acquainted with the rules of morality, it is said that obedience to superior is ever meritorious. Amongst all superiors, it is well-known that the mother is the foremost. Even she hath commanded us to enjoy Draupadi as we do anything obtained as alms. It is for this, O best of Brahmanas, that I regard the (proposed) act as virtuous.'
"Kunti then said, 'The act is even so as the virtuous Yudhishthira hath said. I greatly fear, O Brahmana, lest my speech should become untrue. How shall I be saved from untruth?'
"When they had all finished speaking, Vyasa said, 'O amiable one, how shall thou be saved from the consequence of untruth? Even this is eternal virtue! I will not, O king of the Panchalas, discourse on this before you all. But thou alone shalt listen to me when I disclose how this practice hath been established and why it is to be regarded as old and eternal. There is no doubt that what Yudhishthira hath said is quite conformable to virtue.'
"Vaisampayana continued, 'Then the illustrious Vyasa--the master Dwaipayana--rose, and taking hold of Drupada's hand led him to a private apartment. The Pandavas and Kunti and Dhrishtadyumna of Prishata's race sat there, waiting for the return of Vyasa and Drupada. Meanwhile, Dwaipayana began his discourse with illustrious monarch for explaining how the practice of polyandry could not be regarded as sinful.'"

Book 1
Chapter 199

 1 [drupada]
      evam etan mahāprājña yathāttha vidurādya mām
      mamāpi paramo harṣaḥ saṃbandhe 'smin kṛte vibho
  2 gamanaṃ cāpi yuktaṃ syād gṛham eṣāṃ mahātmanām
      na tu tāvan mayā yuktam etad vaktuṃ svayaṃ girā
  3 yadā tu manyate vīraḥ kuntīputro yudhiṣṭhiraḥ
      bhīmasenārjunau caiva yamau ca puruṣarṣabhau
  4 rāma kṛṣṇau ca dharmajñau tadā gacchantu pāṇḍavāḥ
      etau hi puruṣavyāghāv eṣāṃ priyahite ratau
  5 [y]
      paravanto vayaṃ rājaṃs tvayi sarve sahānugāḥ
      yathā vakṣyasi naḥ prītyā kariṣyāmas tathā vayam
  6 [vai]
      tato 'bravīd vāsudevo gamanaṃ mama rocate
      yathā vā manyate rājā drupadaḥ sarvadharmavit
  7 [drupada]
      yathaiva manyate vīro dāśārhaḥ puruṣottamaḥ
      prāptakālaṃ mahābāhuḥ sā buddhir niścitā mama
  8 yathaiva hi mahābhāgāḥ kaunteyā mama sāṃpratam
      tathaiva vāsudevasya pāṇḍuputrā na saṃśayaḥ
  9 na tad dhyāyati kaunteyo dharmaputro yudhiṣṭhiraḥ
      yad eṣāṃ puruṣavyāghraḥ śreyo dhyāyati keśavaḥ
  10 [vai]
     tatas te samanujñātā drupadena mahātmanā
     pāṇḍavāś caiva kṛṣṇaś ca viduraś ca mahāmatiḥ
 11 ādāya draupadīṃ kṛṣṇāṃ kuntīṃ caiva yaśasvinīm
     savihāraṃ sukhaṃ jagmur nagaraṃ nāgasāhvayam
 12 śrutvā copasthitān vīrān dhṛtarāṣṭro 'pi kauravaḥ
     pratigrahāya pāṇḍūnāṃ preṣayām āsa kauravān
 13 vikarṇaṃ ca maheṣvāsaṃ citrasenaṃ ca bhārata
     droṇaṃ ca parameṣvāsaṃ gautamaṃ kṛpam eva ca
 14 tais te parivṛtā vīrāḥ śobhamānā mahārathāḥ
     nagaraṃ hāstinapuraṃ śanaiḥ praviviśus tadā
 15 kautūhalena nagaraṃ dīryamāṇam ivābhavat
     yatra te puruṣavyāghrāḥ śokaduḥkhavināśanāḥ
 16 tata uccāvacā vācaḥ priyāḥ priyacikīrṣubhiḥ
     udīritā aśṛṇvaṃs te pāṇḍavā hṛdayaṃgamāḥ
 17 ayaṃ sa puruṣavyāghraḥ punar āyāti dharmavit
     yo naḥ svān iva dāyādān dharmeṇa parirakṣati
 18 adya pāṇḍur mahārājo vanād iva vanapriyaḥ
     āgataḥ priyam asmākaṃ cikīrṣur nātra saṃśayaḥ
 19 kiṃ nu nādya kṛtaṃ tāvat sarveṣāṃ naḥ paraṃ priyam
     yan naḥ kuntīsutā vīrā bhartāraḥ punarāgatāḥ
 20 yadi dattaṃ yadi hutaṃ vidyate yadi nas tapaḥ
     tena tiṣṭhantu nagare pāṇḍavāḥ śaradāṃ śatam
 21 tatas te dhṛtarāṣṭrasya bhīṣmasya ca mahātmanaḥ
     anyeṣāṃ ca tad arhāṇāṃ cakruḥ pādābhivandanam
 22 kṛtvā tu kuśalapraśnaṃ sarveṇa nagareṇa te
     samāviśanta veśmāni dhṛtarāṣṭrasya śāsanāt
 23 viśrāntās te mahātmānaḥ kaṃ cit kālaṃ mahābalāḥ
     āhūtā dhṛtarāṣṭreṇa rājñā śāṃtanavena ca
 24 [dhṛ]
     bhrātṛbhiḥ saha kaunteya nibodhedaṃ vaco mama
     punar vo vigraho mā bhūt khāṇḍava prastham āviśa
 25 na ca vo vasatas tatra kaś cic chaktaḥ prabādhitum
     saṃrakṣyamāṇān pārthena tridaśān iva vajriṇā
     ardhaṃ rājyasya saṃprāpya khāṇḍava prastham āviśa
 26 [vai]
     pratigṛhya tu tad vākyaṃ nṛpaṃ sarve praṇamya ca
     pratasthire tato ghoraṃ vanaṃ tan manujarṣabhāḥ
     ardhaṃ rājyasya saṃprāpya khāṇḍava prastham āviśan
 27 tatas te pāṇḍavās tatra gatvā kṛṣṇa purogamāḥ
     maṇḍayāṃ cakrire tad vai puraṃ svargavad acyutāḥ
 28 tataḥ puṇye śive deśe śāntiṃ kṛtvā mahārathāḥ
     nagaraṃ māpayām āsur dvaipāyana purogamāḥ
 29 sāgarapratirūpābhiḥ parikhābhir alaṃkṛtam
     prākareṇa ca saṃpannaṃ divam āvṛtya tiṣṭhatā
 30 pāṇḍurābhraprakāśena himarāśi nibhena ca
     śuśubhe tat puraśreṣṭhaṃ nāgair bhogavatī yathā
 31 dvipakṣagaruḍa prakhyair dvārair ghorapradarśanaiḥ
     guptam abhracaya prakhyair gopurair mandaropamaiḥ
 32 vividhair atinirviddhaiḥ śastropetaiḥ susaṃvṛtaiḥ
     śaktibhiś cāvṛtaṃ tad dhi dvijihvair iva pannagaiḥ
     talpaiś cābhyāsikair yuktaṃ śuśubhe yodharakṣitam
 33 tīkṣṇāṅkuśa śataghnībhir yantrajālaiś ca śobhitam
     āyasaiś ca mahācakraiḥ śuśubhe tat purottamam
 34 suvibhaktamahārathyaṃ devatā bādha varjitam
     virocamānaṃ vividhaiḥ pāṇḍurair bhavanottamaiḥ
 35 tantriviṣṭapa saṃkāśam indraprasthaṃ vyarocata
     meghavindam ivākāśe vṛddhaṃ vidyut samāvṛtam
 36 tatra ramye śubhe deśe kauravasya niveśanam
     śuśubhe dhanasaṃpūrṇaṃ dhanādhyakṣakṣayopamam
 37 tatrāgacchan dvijā rājan sarvavedavidāṃ varāḥ
     nivāsaṃ rocayanti sma sarvabhāṣāvidas tathā
 38 vaṇijaś cābhyayus tatra deśe digbhyo dhanārthinaḥ
     sarvaśilpavidaś caiva vāsāyābhyāgamaṃs tadā
 39 udyānāni ca ramyāṇi nagarasya samantataḥ
     āmrair āmrātakair nīpair aśokaiś campakais tathā
 40 puṃnāgair nāgapuṣpaiś ca lakucaiḥ panasais tathā
     śālatālakadambaiś ca bakulaiś ca saketakaiḥ
 41 manoharaiḥ puṣpitaiś ca phalabhārāvanāmitaiḥ
     prācīnāmalakair lodhrair aṅkolaiś ca supuṣpitaiḥ
 42 jambūbhiḥ pāṭalābhiś ca kubjakair atimuktakaiḥ
     karavīraiḥ pārijātair anyaiś ca vividhair drumaiḥ
 43 nityapuṣpaphalopetair nānādvija gaṇāyutam
     mattabarhiṇa saṃghuṣṭaṃ kokilaiś ca sadā madaiḥ
 44 gṛhair ādarśavimalair vividhaiś ca latāgṛhaiḥ
     manoharaiś citragṛhais tathā jagati parvataiḥ
     vāpībhir vividhābhiś ca pūrṇābhiḥ paramāmbhasā
 45 sarobhir atiramyaiś ca padmotpalasugandhibhiḥ
     haṃsakāraṇḍava yutaiś cakravākopaśobhitaiḥ
 46 ramyāś ca vividhās tatra puṣkariṇyo vanāvṛtāḥ
     taḍāgāni ca ramyāṇi bṛhanti ca mahānti ca
 47 teṣāṃ puṇyajanopetaṃ rāṣṭram āvasatāṃ mahat
     pāṇḍavānāṃ mahārāja śaśvat prītir avardhata
 48 tatra bhīṣmeṇa rājñā ca dharmapraṇayane kṛte
     pāṇḍavāḥ samapadyanta khāṇḍava prasthavāsinaḥ
 49 pañcabhis tair maheṣvāsair indrakalpaiḥ samanvitam
     śuśubhe tat puraśreṣṭhaṃ nāgair bhogavatī yathā
 50 tān niveśya tato vīro rāmeṇa saha keśavaḥ
     yayau dvāravatīṃ rājan pāṇḍavānumate tadā

Section CLXLIX

(Vaivahika Parva continued)

"Vaisampayana said, 'Vyasa continued, 'In days of yore, the celestials had once commenced a grand sacrifice in the forest of Naimisha. At that sacrifice, O king, Yama, the son of Vivaswat, became the slayer of the devoted
p. 390
animals. Yama, thus employed in that sacrifice, did not (during that period), O king, kill a single human being. Death being suspended in the world, the number of human beings increased very greatly. Then Soma and Sakra and Varuna and Kuvera, the Sadhyas, the Rudras, the Vasus, the twin Aswins,--these and other celestials went unto Prajapati, the Creator of the universe. Struck with fear for the increase of the human population of the world they addressed the Master of creation and said, 'Alarmed, O lord, at the increase of human beings on earth, we come to thee for relief. Indeed, we crave thy protection.' Hearing those words the Grandsire said, 'Ye have little cause to be frightened at this increase of human beings. Ye all are immortal. It behoveth you not to take fright at human beings.' The celestials replied, 'The mortals have all become immortal. There is no distinction now between us and them. Vexed at the disappearance of all distinction, we have come to thee in order that thou mayest distinguish us from them.' The Creator then said, 'The son of Vivaswat is even now engaged in the grand sacrifice. It is for this that men are not dying. But when Yama's work in connection with the sacrifice terminates, men will again begin to die as before. Strengthened by your respective energies, Yama will, when that time comes, sweep away by thousands the inhabitants on earth who will scarcely have then any energy left in them.'
"Vyasa continued, 'Hearing these words of the first-born deity, the celestials returned to the spot where the grand sacrifice was being performed. And the mighty one sitting by the side of the Bhagirathi saw a (golden) lotus being carried along by the current. And beholding that (golden) lotus, they wondered much. And amongst them, that foremost of celestials, viz., Indra, desirous of ascertaining whence it came, proceeded up along the course of the Bhagirathi. And reaching that spot whence the goddess Ganga issues perennially, Indra beheld a woman possessing the splendour of fire. The woman who had come there to take water was washing herself in the stream, weeping all the while. The tear-drops she shed, falling on the stream, were being transformed into golden lotuses. The wielder of the thunderbolt, beholding that wonderful sight, approached the woman and asked her, 'Who art thou, amiable lady? Why dost thou weep? I desire to know the truth. O, tell me everything.'
"Vyasa continued, 'The woman thereupon answered, 'O Sakra, thou mayest know who I am and why, unfortunate that I am, I weep, if only, O chief of the celestials, thou comest with me as I lead the way. Thou shall then see what it is I weep for." Hearing these words of the lady, Indra followed her as she led the way. And soon he saw, not far off from where he was, a handsome youth with a young lady seated on a throne placed on one of the peaks of Himavat and playing at dice. Beholding that youth, the thief of the celestials said, 'Know, intelligent youth, that this universe is under my sway.' Seeing, however, that the person addressed was so engrossed in dice that he took no notice of what he said, Indra was possessed by
p. 391
anger and repeated, 'I am the lord of the universe. The youth who was none else than the god Mahadeva (the god of the gods), seeing Indra filled with wrath, only smiled, having cast a glance at him. At that glance, however, the chief of the celestials was at once paralysed and stood there like a stake. When the game at dice was over, Isana addressing the weeping woman said, 'Bring Sakra hither, for I shall soon so deal with him that pride may not again enter his heart.' As soon as Sakra was touched by that woman, the chief of the celestials with limbs paralysed by that touch, fell down on the earth. The illustrious Isana of fierce energy then said unto him, 'Act not, O Sakra, ever again in this way. Remove this huge stone, for thy strength and energy are immeasurable, and enter the hole (it will disclose) where await some others possessing the splendour of the sun and who are all like unto thee.' Indra, then, on removing that stone, beheld a cave in the breast of that king of mountains, within which were four others resembling himself. Beholding their plight, Sakra became seized with grief and exclaimed, 'Shall I be even like these?' Then the god Girisha, looking full at Indra with expanded eyes, said in anger, 'O thou of a hundred sacrifices, enter this cave without loss of time, for thou hast from folly insulted me.' Thus addressed by the lord Isana, the chief of the celestials, in consequence of that terrible imprecation, was deeply pained, and with limbs weakened by fear trembled like the wind-shaken leaf of a Himalayan fig. And cursed unexpectedly by the god owning a bull for his vehicle, Indra, with joined hands and shaking from head to foot, addressed that fierce god of multi-form manifestations, saving, 'Thou art, O Bhava, the over-looker of the infinite Universe!' Hearing these words the god of fiery energy smiled and said, 'Those that are of disposition like thine never obtain my grace. These others (within the cave) had at one time been like thee. Enter thou this cave, therefore, and lie there for some time. The fate of you all shall certainly be the same. All of you shall have to take your birth in the world of men, where, having achieved many difficult feats and slaying a large number of men, ye shall again by the merits of your respective deeds, regain the valued region of Indra. Ye shall accomplish all I have said and much more besides, of other kinds of work.' Then those Indras, of their shorn glory said, 'We shall go from our celestial regions even unto the region of men where salvation is ordained to be difficult of acquisition. But let the gods Dharma, Vayu, Maghavat, and the twin Aswins beget us upon our would-be mother. Fighting with men by means of both celestial and human weapons, we shall again come back into the region of Indra.'
"Vyasa continued, 'Hearing these words of the former Indras, the wielder of the thunderbolt once more addressed that foremost of gods, saying, 'Instead of going myself, I shall, with a portion of my energy, create from myself a person for the accomplishment of the task (thou assignest) to form the fifth among these!' Vishwabhuk, Bhutadhaman, Sivi of great energy, Santi the fourth, and Tejaswin, these it is said were the five Indras of old.
p. 392
[paragraph continues] And the illustrious god of the formidable bow, from his kindness, granted unto the five Indras the desire they cherished. And he also appointed that woman of extraordinary beauty, who was none else than celestial Sri (goddess of grace) herself, to be their common wife in the world of men. Accompanied by all those Indras, the god Isana then went unto Narayana of immeasurable energy, the Infinite, the Immaterial, the Uncreate, the Old, the Eternal, and the Spirit of these universes without limits. Narayana approved of everything. Those Indras then were born in the world of men. And Hari (Narayana) took up two hairs from his body, one of which hairs was black and the other white. And those two hairs entered the wombs of two of the Yadu race, by name Devaki and Rohini. And one of these hairs viz., that which was white, became Valadeva. And the hair that was black was born as Kesava's self, Krishna. And those Indras of old who had been confined in the cave on the Himavat are none else than the sons of Pandu, endued with great energy. And Arjuna amongst the Pandavas, called also Savyasachin (using both hands with equal dexterity) is a portion of Sakra.'
"Vyasa continued, 'Thus, O king, they who have been born as the Pandavas are none else than those Indras of old. And the celestial Sri herself who had been appointed as their wife is this Draupadi of extraordinary beauty. How could she whose effulgence is like that of the sun or the moon, whose fragrance spreads for two miles around, take her birth in any other than an extraordinary way, viz., from within the earth, by virtue of the sacrificial rites? Unto thee, O king, I cheerfully grant this other boon in the form of spiritual sight. Behold now the sons of Kunti endued with their sacred and celestial bodies of old!'
"Vaisampayana continued, 'Saying this, that sacred Brahmana Vyasa of generous deeds, by means of his ascetic power, granted celestial sight unto the king. Thereupon the king beheld all the Pandavas endued with their former bodies. And the king saw them possessed of celestial bodies, with golden crowns and celestial garlands, and each resembling Indra himself, with complexions radiant as fire or the sun, and decked with every ornament, and handsome, and youthful, with broad chests and statures measuring about five cubits. Endued with every accomplishment, and decked with celestial robes of great beauty and fragrant garlands of excellent making the king beheld them as so many three-eyed gods (Mahadeva), or Vasus, or Rudras, or Adityas themselves. And observing the Pandavas in the forms of those Indras of old, and Arjuna also in the form of Indra sprung from Sakra himself, king Drupada was highly pleased. And the monarch wondered much on beholding that manifestation of celestial power under deep disguise. The king looking at his daughter, that foremost of women endued with great beauty, like unto a celestial damsel and possessed of the splendour of fire or the moon, regarded her as the worthy wife of those celestial beings, for her beauty, splendour and fame. And beholding that wonderful sight, the monarch touched the feet of Satyavati's son, exclaiming, 'O
p. 393
great Rishi, nothing is miraculous in thee!' The Rishi then cheerfully continued, 'In a certain hermitage there was an illustrious Rishi's daughter, who, though handsome and chaste, obtained not a husband. The maiden gratified, by severe ascetic penances, the god Sankara (Mahadeva). The lord Sankara, gratified at her penances, told her himself. 'Ask thou the boon thou desirest' Thus addressed, the maiden repeatedly said unto the boon-giving Supreme Lord, 'I desire to obtain a husband possessed of every accomplishment. Sankara, the chief of the gods, gratified with her, gave her the boon she asked, saying, 'Thou shall have, amiable maiden, five husbands.' The maiden, who had succeeded in gratifying the god, said again, 'O Sankara, I desire to have from thee only one husband possessed of every virtue?' The god of gods, well-pleased with her, spake again, saying, 'Thou hast, O maiden, addressed me five full times, repeating, 'Give me a husband.' Therefore, O amiable one, it shall even be as thou hast asked. Blessed be thou. All this, however, will happen in a future life of thine!'
"Vyasa continued, 'O Drupada, this thy daughter of celestial beauty is that maiden. Indeed, the faultless Krishna sprung from Prishata's race hath been pre-ordained to become the common wife of five husbands. The celestial Sri, having undergone severe ascetic penances, hath, for the sake of the Pandavas, had her birth as thy daughter, in the course of thy grand sacrifice. That handsome goddess, waited upon by all the celestials, as a consequence of her own acts becomes the (common) wife of five husbands. It is for this that the self-create had created her. Having listened to all this, O king Drupada, do what thou desirest.'"

Book 1
Chapter 200

  1 [j]
      evaṃ saṃprāpya rājyaṃ tad indraprasthe tapodhana
      ata ūrdhvaṃ mahātmānaḥ kim akurvanta pāṇḍavāḥ
  2 sarva eva mahātmānaḥ pūrve mama pitāmahāḥ
      draupadī dharmapatnī ca kathaṃ tān anvavartata
  3 kathaṃ vā pañca kṛṣṇāyām ekasyāṃ te narādhipāḥ
      vartamānā mahābhāgā nābhidyanta parasparam
  4 śrotum icchāmy ahaṃ sarvaṃ vistareṇa tapodhana
      teṣāṃ ceṣṭitam anyonyaṃ yuktānāṃ kṛṣṇayā tayā
  5 [vai]
      dhṛtarāṣṭrābhyanujñātāḥ kṛṣṇayā saha pāṇḍavāḥ
      remire puruṣavyāghrāḥ prāptarājyāḥ paraṃtapāḥ
  6 prāpya rājyaṃ mahātejāḥ satyasaṃdho yudhiṣṭhiraḥ
      pālayām āsa dharmeṇa pṛthivīṃ bhrātṛbhiḥ saha
  7 jitārayo mahāprājñāḥ satyadharmaparāyaṇāḥ
      mudaṃ paramikāṃ prāptās tatroṣuḥ pāṇḍunandanāḥ
  8 kurvāṇāḥ paurakāryāṇi sarvāṇi puruṣarṣabhāḥ
      āsāṃ cakrur mahārheṣu pārthiveṣv āsaneṣu ca
  9 atha teṣūpaviṣṭeṣu sarveṣv eva mahātmasu
      nāradas tv atha devarṣir ājagāma yadṛcchayā
      āsanaṃ ruciraṃ tasmai pradadau svaṃ yudhiṣṭhiraḥ
  10 devarṣer upaviṣṭasya svayam arghyaṃ yathāvidhi
     prādād yudhiṣṭhiro dhīmān rājyaṃ cāsmai nyavedayat
 11 pratigṛhya tu tāṃ pūjām ṛṣiḥ prītamanābhavat
     āśīrbhir vardhayitvā tu tam uvācāsyatām iti
 12 niṣasādābhyanujñātas tato rājā yudhiṣṭhiraḥ
     preṣayām āsa kṛṣṇāyai bhagavantam upasthitam
 13 śrutvaiva draupadī cāpi śucir bhūtvā samāhitā
     jagāma tatra yatrāste nāradaḥ pāṇḍavaiḥ saha
 14 tasyābhivādya caraṇau devarṣer dharmacāriṇī
     kṛtāñjaliḥ susaṃvītā sthitātha drupadātmajā
 15 tasyāś cāpi sa dharmātmā satyavāg ṛṣisattamaḥ
     āśiṣo vividhāḥ procya rājaputryās tu nāradaḥ
     gamyatām iti hovāca bhagavāṃs tām aninditām
 16 gatāyām atha kṛṣṇāyāṃ yudhiṣṭhirapurogamān
     vivikte pāṇḍavān sarvān uvāca bhagavān ṛṣiḥ
 17 pāñcālī bhavatām ekā dharmapatnī yaśasvinī
     yathā vo nātra bhedaḥ syāt tathā nītir vidhīyatām
 18 sundopasundāv asurau bhrātarau sahitāv ubhau
     āstām avadhyāv anyeṣāṃ triṣu lokeṣu viśrutau
 19 ekarājyāv ekagṛhāv ekaśayyāsanāśanau
     tilottamāyās tau hetor anyonyam abhijaghnatuḥ
 20 rakṣyatāṃ sauhradaṃ tasmād anyonyapratibhāvikam
     yathā vo nātra bhedaḥ syāt tat kuruṣva yudhiṣṭhira
 21 [y]
     sundopasundāv asurau kasya putrau mahāmune
     utpannaś ca kathaṃ bhedaḥ kathaṃ cānyonyam aghnatām
 22 apsarā devakanyā vā kasya caiṣā tilottamā
     yasyāḥ kāmena saṃmattau jaghnatus tau parasparam
 23 etat sarvaṃ yathāvṛttaṃ vistareṇa tapodhana
     śrotum icchāmahe vipra paraṃ kautūhalaṃ hi naḥ

Section CC   (200)

(Vaivahika Parva continued)

"Vaisampayana said, 'Drupada, on hearing this, observed, O great Rishi, it was only when I had not heard this from thee that I had sought to act in the way I told thee of. Now, however, that I know all, I cannot be indifferent to what hath been ordained by the gods. Therefore do I resolve to accomplish what thou hast said. The knot of destiny cannot be untied. Nothing in this world is the result of our own acts. That which had been appointed by us in view of securing one only bridegroom hath now terminated in favour of many. As Krishna (in a former life) had repeatedly said, 'O, give me a husband!' the great god himself even gave her the boon she had asked. The god himself knows the right or wrong of this. As regards myself, when Sankara hath ordained so, right or wrong, no sin can attach to me. Let these with happy hearts take, as ordained, the hand of Krishna with the rites.'
"Vaisampayana continued, 'Then the illustrious Vyasa, addressing Yudhishthira the just, said, 'This day is an auspicious day, O son of Pandu! This
p. 394
day the moon has entered the constellation called Pushya. Take thou the hand of Krishna today, thyself first before thy brothers!' When Vyasa had said so, king Yajnasena and his son made preparations for the wedding. And the monarch kept ready various costly articles as marriage presents. Then he brought out his daughter Krishna, decked, after a bath, with many jewels and pearls. Then there came to witness the wedding all the friends and relatives of the king, ministers of state, and many Brahmanas and citizens. And they all took their seats according to their respective ranks. Adorned with that concourse of principal men, with its yard decked with lotuses and lilies scattered thereupon, and beautified with lines of troops, king Drupada's palace, festooned around with diamonds and precious stones, looked like the firmament studded with brilliant stars. Then those princes of the Kuru line, endued with youth and adorned with ear-rings, attired in costly robes and perfumed with sandal-paste, bathed and performed the usual religious rites and accompanied by their priest Dhaumya who was possessed of the splendour of fire, entered the wedding hall one after another in due order, and with glad hearts, like mighty bulls entering a cow-pen. Then Dhaumya, well-conversant with the Vedas, igniting the sacred fire, poured with due mantras libations of clarified butter into that blazing element. And calling Yudhishthira there, Dhaumya, acquainted with mantras, united him with Krishna. Walking round the fire the bridegroom and the bride took each other's hand. After their union was complete, the priest Dhaumya, taking leave of Yudhishthira, that ornament of battles, went out of the palace. Then those mighty car-warriors,--those perpetuators of the Kuru line,--those princes attired in gorgeous dresses, took the hand of that best of women, day by day in succession, aided by that priest. O king, the celestial Rishi told me of a very wonderful and extraordinary thing in connection with these marriages, viz., that the illustrious princess of slender waist regained her virginity every day after a previous marriage. After the weddings were over, king Drupada gave unto those mighty car-warriors diverse kinds of excellent wealth. And the king gave unto them one hundred cars with golden standards, each drawn by four steeds with golden bridles. And he gave them one hundred elephants all possessing auspicious marks on their temples and faces and like unto a hundred mountains with golden peaks. He also gave them a hundred female servants all in the prime of youth and clad in costly robes and ornaments and floral wreaths. And the illustrious monarch of the Lunar race gave unto each of those princes of celestial beauty, making the sacred fire a witness of his gifts, much wealth and many costly robes and ornaments of great splendour. The sons of Pandu endued with great strength, after their wedding were over, and after they had obtained Krishna like unto a second Sri along with great wealth, passed their days in joy and happiness, like so many Indras, in the capital of the king of the Panchalas,'"

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

Book 1 (Adi parva)

chapter 201

Book 1
Chapter 201

1 [nārada]
      śṛṇu me vistareṇemam itihāsaṃ purātanam
      bhrātṛbhīḥ sahitaḥ pārtha yathāvṛttaṃ yudhiṣṭhira
  2 mahāsurasyānvavāye hiraṇyakaśipoḥ purā
      nikumbho nāma daityendras tejasvī balavān abhūt
  3 tasya putrau mahāvīryau jātau bhīmaparākramau
      sahānyonyena bhuñjāte vinānyonyaṃ na gacchataḥ
  4 anyonyasya priyakarāv anyonyasya priyaṃvadau
      ekaśīlasamācārau dvidhaivaikaṃ yathā kṛtau
  5 tau vivṛddhau mahāvīryau kāryeṣv apy ekaniścayau
      trailokyavijayārthāya samāsthāyaika niścayam
  6 kṛtvā dīkṣāṃ gatau vindhyaṃ tatrograṃ tepatus tapaḥ
      tau tu dīrgheṇa kālena tapo yuktau babhūvatuḥ
  7 kṣutpipāsāpariśrāntau jaṭāvalkaladhāriṇau
      malopacita sarvāṅgau vāyubhakṣau babhūvatuḥ
  8 ātmamāṃsāni juhvantau pādāṅguṣṭhāgradhiṣṭhitau
      ūrdhvabāhū cānimiṣau dīrghakālaṃ dhṛtavratau
  9 tayos tapaḥ prabhāveṇa dīrghakālaṃ pratāpitaḥ
      dhūmaṃ pramumuce vindhyas tad adbhutam ivābhavat
  10 tato devābhavan bhītā ugraṃ dṛṣṭvā tayos tapaḥ
     tapo vighātārtham atho devā vighnāni cakrire
 11 ratnaiḥ pralobhayām āsuḥ strībhiś cobhau punaḥ punaḥ
     na ca tau cakratur bhaṅgaṃ vratasya sumahāvratau
 12 atha māyāṃ punar devās tayoś cakrur mahātmanoḥ
     bhaginyo mātaro bhāryās tayoḥ parijanas tathā
 13 paripātyamānā vitrastāḥ śūlahastena rakṣasā
     srastābharaṇa keśāntā ekāntabhraṣṭavāsasaḥ
 14 abhidhāvya tataḥ sarvās tau trāhīti vicukruśuḥ
     na ca tau cakratur bhaṅgaṃ vratasya sumahāvratau
 15 yadā kṣobhaṃ nopayāti nārtim anyataras tayoḥ
     tataḥ striyas tā bhūtaṃ ca sarvam antaradhīyata
 16 tataḥ pitā mahaḥ sākṣād abhigamya mahāsurau
     vareṇa chandayām āsa sarvalokapitāmahaḥ
 17 tataḥ sundopasundau tau bhrātarau dṛḍhavikramau
     dṛṣṭvā pitāmahaṃ devaṃ tasthatuḥ prāñjalītadā
 18 ūcatuś ca prabhuṃ devaṃ tatas tau sahitau tadā
     āvayos tapasānena yadi prītaḥ pitāmahaḥ
 19 māyāvidāv astravidau balinau kāmarūpiṇau
     ubhāv apy amarau syāvaḥ prasanno yadi no prabhuḥ
 20 [pitāmaha]
     ṛte 'maratvam anyad vāṃ sarvam uktaṃ bhaviṣyati
     anyad vṛṇītāṃ mṛtyoś ca vidhānam amaraiḥ samam
 21 kariṣyāvedam iti yan mahad abhyutthitaṃ tapaḥ
     yuvayor hetunānena nāmaratvaṃ vidhīyate
 22 trailokyavijayārthāya bhavadbhyām āsthitaṃ tapaḥ
     hetunānena daityendrau na vāṃ kāmaṃ karomy aham
 23 [sundaupasundāv]
     triṣu lokeṣu yad bhūtaṃ kiṃ cit sthāvarajaṅgamam
     sarvasmān nau bhayaṃ na syād ṛte 'nyonyaṃ pitāmaha
 24 [pitāmaha]
     yat prārthitaṃ yathoktaṃ ca kāmam etad dadāni vām
     mṛtyor vidhānam etac ca yathāvad vāṃ bhaviṣyati
 25 [nārada]
     tataḥ pitāmaho dāttvā varam etat tadā tayoḥ
     nivartya tapasas tau ca brahmalokaṃ jagāma ha
 26 labdhvā varāṇi sarvāṇi daityendrāv api tāv ubhau
     avadhyau sarvalokasya svam eva bhavanaṃ gatau
 27 tau tu labdhavarau dṛṣṭvā kṛtakāmau mahāsurau
     sarvaḥ suhṛjjanas tābhyāṃ pramodam upajagmivān
 28 tatas tau tu jaṭā hitvā maulinau saṃbabhūvatuḥ
     mahārhābharaṇopetau virajo'mbaradhāriṇau
 29 akālakaumudīṃ caiva cakratuḥ sārvakāmikī
     daityendrau paramaprītau tayoś caiva suhṛjjanaḥ
 30 bhakṣyatāṃ bhujyatāṃ nityaṃ ramyatāṃ gīyatām iti
     pīyatāṃ dīyatāṃ ceti vāca āsan gṛhe gṛhe
 31 tatra tatra mahāpānair utkṛṣṭatalanāditaiḥ
     hṛṣṭaṃ pramuditaṃ sarvaṃ daityānām abhavat puram
 32 tais tair vihārair bahubhir daityānāṃ kāmarūpiṇām
     samāḥ saṃkrīḍatāṃ teṣām ahar ekam ivābhavat

SECTION CCXI

(Rajya-labha Parva continued)

"Vaisampayana said, 'Hearing these words of Yudhishthira, Narada replied, 'O son of Pritha, listen with thy brothers to me as I recite this old story, O Yudhishthira, exactly as everything happened. In olden days, a mighty Daitya named Nikumbha, endued with great energy and strength was born in the race of the great Asura, Hiranyakasipu. Unto this Nikumbha, were born two sons called Sunda and Upasunda. Both of them were mighty Asuras endued with great energy and terrible prowess. The brothers were both fierce and possessed of wicked hearts. And those Daityas were both of the same resolution, and ever engaged in achieving the same tasks and ends. They were ever sharers with each other in happiness as well as in woe. Each speaking and doing what was agreeable to the other, the brothers never were unless they were together, and never went anywhere unless together. Of exactly the same disposition and habits, they seemed to be one individual divided into two parts. Endued with great energy and ever of the same resolution in everything they undertook, the brothers gradually grew up. Always entertaining the same purpose, desirous of subjugating the three worlds, the brothers, after due initiation, went to the mountains of Vindhya. And severe were the ascetic penances they performed there. Exhausted with hunger and thirst, with matted locks on their heads and attired in barks of trees, they acquired sufficient ascetic merit at length. Besmearing themselves with dirt from head to foot, living upon air alone, standing on their toes, they threw pieces of the flesh of their bodies into the fire. Their arms upraised, and eye fixed, long was the period for which they observed their vows. And during the course of their ascetic penances, a wonderful incident occurred there. For the mountains of Vindhya, heated for a long course of years by the power of their ascetic austerities, began to emit vapour from every part of their bodies. And beholding the severity of their austerities, the celestials became alarmed. The gods began to cause numerous obstructions to impede the progress of their asceticism. The celestials repeatedly tempted the brothers by means of every precious possession and the most beautiful girls. The brothers broke not their vows. Then the celestials once more manifested, before the illustrious brothers, their powers of illusion. For it seemed their sisters, mothers, wives, and other relatives, with disordered hair and ornaments and robes, were running towards them in terror, pursued and struck by a Rakshasa with a lance in hand. And it seemed that the women implored the help of the brothers crying, 'O save us!' But all this went for nothing, for firmly wedded thereto, the brothers did not still break their vows. And when it was found that all this produced not the slightest impression on any of the two, both the women and the Rakshasa vanished from sight. At last the Grandsire himself, the Supreme
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[paragraph continues] Lord ever seeking the welfare of all, came unto those great Asuras and asked them to solicit the boon they desired. Then the brothers Sunda and Upasunda, both of great prowess, beholding the Grandsire, rose from their seats and waited with joined palms. And the brothers both said unto the God, 'O Grandsire, if thou hast been pleased with these our ascetic austerities, and art, O lord, propitious unto us, then let us have knowledge of all weapons and of all powers of illusion. Let us be endued with great strength, and let us be able to assume any form at will. And last of all, let us also be immortal.' Hearing these words of theirs, Brahman said, 'Except the immortality you ask for, you shall be given all that you desire. Solicit you some form of death by which you may still be equal unto the immortals. And since you have undergone these severe ascetic austerities from desire of sovereignty alone I cannot confer on you the boon of immortality. You have performed your ascetic penances even for the subjugation of the three worlds. It is for this, O mighty Daityas, that I cannot grant you what you desire.'
"Narada continued, 'Hearing these words of Brahman, Sunda and Upasunda said, 'O Grandsire, let us have no fear then from any created thing, mobile or immobile, in the three worlds, except only from each other!' The Grandsire then said, 'I grant you what you have asked for, even this your desire'. And granting them this boon, the Grandsire made them desist from their asceticism, and returned to his own region. Then the brothers, those mighty Daityas, having received those several boons became incapable of being slain by anybody in the universe. They then returned to their own abode. All their friends and relatives, beholding those Daityas of great intelligence, crowned with success in the matter of the boons they had obtained, became exceedingly glad. And Sunda and Upasunda then cut off their matted locks and wore coronets on their heads. Attired in costly robes and ornaments, they looked exceedingly handsome. They caused the moon to rise over their city every night even out of his season. And friends and relatives gave themselves up to joy and merriment with happy hearts. Eat, feed, give, make merry, sing, drink--these were the sounds heard everyday in every house. And here and there arose loud uproars of hilarity mixed with clappings of hands which filled the whole city of the Daityas, who being capable of assuming any form at will, were engaged in every kind of amusement and sport and scarcely noticed the flight of time, even regarding a whole year as a single day.'"

Book 1
Chapter 202

1 [nārada]
      utsave vṛttamātre tu trailokyākāṅkṣiṇāv ubhau
      mantrayitvā tataḥ senāṃ tāv ājñāpayatāṃ tadā
  2 suhṛdbhir abhyanujñātau daitya vṛddhaiś ca mantribhiḥ
      kṛtvā prāsthānikaṃ rātrau maghāsu yayatus tadā
  3 gadā paṭṭiśadhāriṇyā śūlamudgara hastayā
      prasthitau sahadharmiṇyā mahatyā daitya senayā
  4 maṅgalaiḥ stutibhiś cāpi vijayapratisaṃhitaiḥ
      cāraṇaiḥ stūyamānau tu jagmatuḥ parayā mudā
  5 tāv antarikṣam utpatya daityau kāmagamāv ubhau
      devānām eva bhavanaṃ jagmatur yuddhadurmadau
  6 tayor āgamanaṃ jñātvā varadānaṃ ca tat prabhoḥ
      hitvā triviṣṭapaṃ jagmur brahmalokaṃ tataḥ surāḥ
  7 tān indralokaṃ nirjitya yakṣarakṣogaṇāṃs tathā
      khecarāṇy api bhūtāni jigyatus tīvravikramau
  8 antar bhūmigatān nāgāñ jitvā tau ca mahāsurau
      samudravāsinaḥ sarvān mleccha jātīn vijigyatuḥ
  9 tataḥ sarvāṃ mahīṃ jetum ārabdhāv ugraśāsanau
      sainikāṃś ca samāhūya sutīkṣṇāṃ vācam ūcatuḥ
  10 rājarṣayo mahāyajñair havyakavyair dvijātayaḥ
     tejobalaṃ ca devānāṃ vardhayanti śriyaṃ tathā
 11 teṣām evaṃ pravṛddhānāṃ sarveṣām asuradviṣām
     saṃbhūya sarvair asmābhiḥ kāryaḥ sarvātmanā vadhaḥ
 12 evaṃ sarvān samādiśya pūrvatīre mahodadheḥ
     krūrāṃ matiṃ samāsthāya jagmatuḥ sarvato mukham
 13 yajñair yajante ye ke cid yājananti ca ye dvijāḥ
     tān sarvān prasabhaṃ dṛṣṭvā balinau jaghnatus tadā
 14 āśrameṣv agnihotrāṇi ṛṣīṇāṃ bhāvitātmanām
     gṛhītvā prakṣipanty apsu viśrabdhāḥ sainikās tayoḥ
 15 tapodhanaiś ca ye śāpāḥ kruddhair uktā mahātmabhiḥ
     nākrāmanti tayos te 'pi varadānena jṛmbhatoḥ
 16 nākrāmanti yadā śāpā bāṇā muktāḥ śilāsv iva
     niyamāṃs tadā parityajya vyadravanta dvijātayaḥ
 17 pṛthivyāṃ ye tapaḥsiddhā dāntāḥ śama parāyaṇāḥ
     tayor bhayād dudruvus te vainateyād ivoragāḥ
 18 mathitair āśramair bhagnair vikīrṇakalaśasruvaiḥ
     śūnyam āsīj jagat sarvaṃ kāleneva hataṃ yathā
 19 rājarṣibhir adṛśyadbhir ṛṣibhiś ca mahāsurau
     ubhau viniścayaṃ kṛtvā vikurvāte vadhaiṣiṇau
 20 prabhinnakaraṭau mattau bhūtvā kuñjararūpiṇau
     saṃlīnān api durgeṣu ninyatur yamasādanam
 21 siṃhau bhūtvā punar vyāghrau punaś cāntar hitāv ubhau
     tais tair upāyais tau krūdāv ṛṣīn dṛṣṭvā nijaghnatuḥ
 22 nivṛttayajñasvādhyāyā praṇaṣṭanṛpatidvijā
     utsannotsava yajñā ca babhūva vasudhā tadā
 23 hāhābhūtā bhayārtā ca nivṛttavipaṇāpaṇā
     nivṛttadevakāryā ca puṇyodvāha vivarjitā
 24 nivṛttakṛṣigorakṣā vidhvastanagarāśramā
     asthi kaṅkāla saṃkīrṇā bhūr babhūvogra darśanā
 25 nivṛttapitṛkāryaṃ ca nirvaṣaṭkāramaṅgalam
     jagat pratibhayākāraṃ duṣprekṣyam abhavat tadā
 26 candrādityau grahās tārā nakṣatrāṇi divaukasaḥ
     jagmur viṣādaṃ tat karma dṛṣṭvā sundopasundayoḥ
 27 evaṃ sarvā diśo daityau jitvā krūreṇa karmaṇā
     niḥsapatnau kurukṣetre niveśam abhicakramuḥ

SECTION CCXII

(Rajya-labha Parva continued)

'Narada continued, 'As soon as those festivities came to an end, the brothers Sunda and Upasunda, desirous of the Sovereignty of the three worlds,
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took counsel and commanded their forces to be arranged. Obtaining the assent of their friends and relatives, of the elders of the Daitya race and of their ministers of state, and performing the preliminary rites of departure, they set out in the night when the constellation Magha was in the ascendant. The brothers set out with a large Daitya force clad in mail and armed with maces and axes and lances and clubs. The Daitya heroes set out on their expedition with joyous hearts, the charanas (bards) chanting auspicious panegyrics indicative of their future triumphs. Furious in war, the Daitya brothers, capable of going everywhere at will, ascended the skies and went to the region of the celestials. The celestials knowing they were coming and acquainted also with the boons granted unto them by the Supreme Deity left heaven and sought refuge in the region of Brahman. Endued with fierce prowess, the Daitya heroes soon subjugated the region of Indra, and vanquishing the diverse tribes of Yakshas and Rakshasas and every creature ranging the skies, came away. Those mighty car-warriors next subjugated the Nagas of the nether region, and then the inmates of the ocean and then all the tribes of the Mlechchhas. Desirous next of subjugating the whole earth, those heroes of irresistible sway, summoning their soldiers, issued these cruel commands, 'Brahmanas and royal sages (on earth) with their libations and other food offered at grand sacrifices, increase the energy and strength of the gods, as also their prosperity. Engaged in such acts, they are the enemies of the Asuras. All of us, therefore, mustering together should completely slaughter them off the face of the earth!' Ordering their soldiers thus on the eastern shore of the great ocean, and entertaining such a cruel resolution, the Asura brothers set out in all directions. And those that were performing sacrifices and the Brahmanas that were assisting at those sacrifices, the mighty brothers instantly slew. And slaughtering them with violence they departed for some other place. Whilst their soldiers threw into the water the sacrificial fires that were in the asylums of Munis with souls under complete control, the curses uttered by the illustrious Rishis in wrath, rendered abortive by the boons granted (by Brahman), affected not the Asura brothers. When the Brahmanas saw that their curses produced not the slightest effect like shafts shot at stones they fled in all directions, forsaking their rites and vows. Even those Rishis on earth that were crowned with ascetic success, and had their passions under complete control and were wholly engrossed in meditation of the Deity, from fear of the Asura brothers, fled like snakes at the approach of Vinata's son (Garuda the snake-eater). The sacred asylums were all trodden down and broken. The sacrificial jars and vessels being broken, their (sacred) contents were scattered over the ground. The whole universe became empty, as if its creatures had all been stricken down during the season of general dissolution. And, O king, after the Rishis had all disappeared and made themselves invisible both the great Asuras, resolved upon their destruction, began to assume various forms. Assuming the forms of maddened elephants with
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temples rent from excess of juice, the Asura pair, searching out the Rishis who had sheltered themselves in caves, sent them to the region of Yama. Sometimes becoming as lions and again as tigers and disappearing the next moment, by these and other methods the cruel couple, seeing the Rishis, slew them instantly. Sacrifice and study ceased, and kings and Brahmanas were exterminated. The earth became utterly destitute of sacrifices and festivals. And the terrified people uttered cries of Oh and Alas and all buying and selling were stopped. All religious rites ceased, and the earth became destitute of sacred ceremonies and marriages. Agriculture was neglected and cattle were no longer tended. Towns and asylums became desolate. And scattered over with bones and skeletons, the earth assumed a frightful aspect. All ceremonies in honour of the Pitris were suspended, and the sacred sound of Vashat and the whole circle of auspicious rites ceased. The earth became frightful to behold. The Sun and the Moon, the Planets and Stars, and Constellations, and the other dwellers in the firmament, witnessing these acts of Sunda and Upasunda, grieved deeply. Subjugating all the points of heaven by means of such cruel acts, the Asura brothers took up their abode in Kurukshetra, without a single rival.'"

Book 1
Chapter 203

1 [nārada]
      tato devarṣayaḥ sarve siddhāś ca paramarṣayaḥ
      jagmus tadā parām ārtiṃ dṛṣṭvā kat kadanaṃ mahat
  2 te 'bhijagmur jitakrodhā jitātmāno jitendriyāḥ
      pitāmahasya bhavanaṃ jagataḥ kṛpayā tadā
  3 tato dadṛśur āsīnaṃ saha devaiḥ pitāmaham
      siddhair brahmarṣibhiś caiva samantāt parivāritam
  4 tatra devo mahādevas tatrāgnir vāyunā saha
      candrādityau ca dharmaś ca parameṣṭhī tathā budhaḥ
  5 vaikhānasā vālakhilyā vānaprasthā marīcipāḥ
      ajāś caivāvimūḍhāś ca tejo garbhās tapasvinaḥ
      ṛṣayaḥ sarva evaite pitāmaham upāsate
  6 tato 'bhigamya sahitāḥ sarva eva maharṣayaḥ
      sundopasundayoḥ karma sarvam eva śaśaṃsire
  7 yathā kṛtaṃ yathā caiva kṛtaṃ yena krameṇa ca
      nyavedayaṃs tataḥ sarvam akhilena pitāmahe
  8 tato devagaṇāḥ sarve te caiva paramarṣayaḥ
      tam evārthaṃ puraskṛtya pitāmaham acodayan
  9 tataḥ pitāmahaḥ śrutvā sarveṣāṃ tad vacas tadā
      muhūrtam iva saṃcintya kartavyasya viniścayam
  10 tayor vadhaṃ samuddiśya viśvakarmāṇam āhvayat
     dṛṣṭvā ca viśvakarmāṇaṃ vyādideśa pitāmahaḥ
     sṛjyatāṃ prāthanīyeha pramadeti mahātapāḥ
 11 pitāmahaṃ namaskṛtya tad vākyam abhinandya ca
     nirmame yoṣitaṃ divyāṃ cintayitvā prayatnataḥ
 12 triṣu lokeṣu yat kiṃ cid bhūtaṃ sthāvarajaṅgamam
     samānayad darśanīyaṃ tat tad yatnāt tatas tataḥ
 13 koṭiśaś cāpi ratnāni tasyā gātre nyaveśayat
     tāṃ ratnasaṃghāta mayīm asṛjad devarūpiṇīm
 14 sā prayatnena mahatā nirmitā viśvakarmaṇā
     triṣu lokeṣu nārīṇāṃ rūpeṇāpratimābhavat
 15 na tasyāḥ sūkṣmam apy asti yad gātre rūpasaṃpadā
     na yuktaṃ yatra vā dṛṣṭir na sajjati nirīkṣatām
 16 sā vigrahavatīva śrīḥ kānta rūpā vapuṣmatī
     jahāra sarvabhūtānāṃ cakṣūṃṣi ca manāṃsi ca
 17 tilaṃ tilaṃ samānīya ratnānāṃ yad vinirmitā
     tilottamety atas tasyā nāma cakre pitāmahaḥ
 18 [pitāmaha]
     gaccha sundopasundābhyām asurābhyāṃ tilottame
     prārthanīyena rūpeṇa kuru bhadre pralobhanam
 19 tvatkṛte darśanād eva rūpasaṃpat kṛtena vai
     virodhaḥ syād yathā tābhyām anyonyena tathā kuru
 20 [nārada]
     sā tatheti pratijñāya namaskṛtya pitāmaham
     cakāra maṇḍalaṃ tatra vibudhānāṃ pradakṣiṇam
 21 prāṅmukho bhagavān āste dakṣiṇena maheśvaraḥ
 22 devāś caivottareṇāsan sarvatas tv ṛṣayo 'bhavan
     kurvantyā tu tayā tatra maṇḍalaṃ tat pradakṣiṇam
     indraḥ sthāṇuś ca bhagavān dhairyeṇa pratyavasthitau
 23 draṣṭukāmasya cātyarthaṃ gatāyāḥ pārśvatas tadā
     anyad añcitapakṣmāntaṃ dakṣiṇaṃ niḥsṛtaṃ mukham
 24 pṛṣṭhataḥ parivartantyāḥ paścimaṃ niḥsṛtaṃ mukham
     gatāyāś cottaraṃ pārśvam uttaraṃ niḥsṛtaṃ mukham
 25 mahendrasyāpi netrāṇāṃ pārśvataḥ pṛṣṭhato 'grataḥ
     raktāntānāṃ viśālānāṃ sahasraṃ sarvato 'bhavat
 26 evaṃ caturmukhaḥ sthāṇur mahādevo 'bhavat purā
     tathā sahasranetraś ca babhūva balasūdanaḥ
 27 tathā deva nikāyānām ṛṣīṇāṃ caiva sarvaśaḥ
     mukhāny abhipravartante yena yāti tilottamā
 28 tasyā gātre nipatitā teṣāṃ dṛṣṭir mahātmanām
     sarveṣām eva bhūyiṣṭham ṛte devaṃ pitāmaham
 29 gacchantyās tu tadā devāḥ sarve ca paramarṣayaḥ
     kṛtam ity eva tat kāryaṃ menire rūpasaṃpadā
 30 tilottamāyāṃ tu tadā gatāyāṃ lokabhāvanaḥ
     sarvān visarjayām āsa devān ṛṣigaṇāṃś ca tān

SECTION CCXIII

(Rajya-labha Parva continued)

"Narada continued, 'Then the celestial Rishis, the Siddhas, and the high-souled Rishis possessing the attributes of tranquillity and self-restraint, beholding that act of universal slaughter, were afflicted with great grief. With passions and senses and souls under complete control, they then went to the abode of the Grandsire, moved by compassion for the universe. Arrived there, they beheld the Grandsire seated with gods, Siddhas, and Brahmarshis around him. There were present that God of gods, viz., Mahadeva, and Agni, accompanied by Vayu, and Soma and Surya and Sakra, and Rishis devoted to the contemplation of Brahma, and the Vaikhanasas, the Valakhilyas, the Vanaprasthas, the Marichipas, the Ajas, the Avimudas, and other ascetics of great energy. All those Rishis were sitting with the Grandsire, when the celestial and other Rishis, approaching Brahman with sorrowful hearts, represented unto him all the acts of Sunda and Upasunda. And they told the Grandsire in detail everything that the Asura brothers had done, and how they had done it, and in what order. Then all the celestials and the great Rishis pressed the matter before the Grandsire. The Grandsire, hearing everything they said, reflected for a moment and settled in his mind what he should do. Resolving to compass the destruction of the Asura brothers, he summoned Viswakarman (the celestial architect). Seeing Viswakarman before him, the Grandsire possessed of supreme ascetic merit commanded him, saying, 'Create thou a damsel capable of captivating all hearts.'
p. 414
[paragraph continues] Bowing down unto the Grandsire and receiving his command with reverence, the great artificer of the universe created a celestial maiden with careful attention. Viswakrit first collected all handsome features upon the body of the damsel he created. Indeed, the celestial maiden that he created was almost a mass of gems. And created with great care by Viswakarman, the damsel, in beauty, became unrivalled among the women of the three worlds. There was not even a minute part of her body which by its wealth of beauty could not attract the gaze of beholders. And like unto the embodied Sri herself, that damsel of extraordinary beauty captivated the eyes and hearts of every creature. And because she had been created with portions of every gem taken in minute measures, the Grandsire bestowed upon her the name of Tilottama. And as soon as he started it into life, the damsel bowed to Brahman and with joined palms said, 'Lord of every created thing, what task am I to accomplish and what have I been created for?' The Grandsire answered, 'Go, O Tilottama, unto the Asuras, Sunda and Upasunda. O amiable one, tempt them with thy captivating beauty. And, O damsel, conduct thyself there in such a way that the Asura brothers may, in consequence of the wealth of thy beauty, quarrel with each other as soon as they cast their eyes upon thee.'
"Narada continued, 'Bowing unto the Grandsire and saying, 'So be it,'--the damsel walked round the celestial conclave. The illustrious Brahman was then sitting with face turned eastwards, and Mahadeva with face also towards the east, and all the celestials with faces northwards, and the Rishis with faces towards all directions. While Tilottama walked round the conclave of the celestials, Indra and the illustrious Sthanu (Mahadeva) were the only ones that succeeded in preserving their tranquillity of mind. But exceedingly desirous as Mahadeva was (of beholding Tilottama) when the damsel (in her progress round the celestial conclave) was at his side, another face like a full-blown lotus appeared on the southern side of his body. And when she was behind him, another face appeared on the west. And when the damsel was on the northern side of the great god, a fourth face appeared on the northern side of his body. Mahadeva (who was eager to behold the damsel) came also to have a thousand eyes, each large and slightly reddish, before, behind and on his flanks. And it was thus that Sthanu the great god came to have four faces, and the slayer of Vala, a thousand eyes. And as regards the mass of the celestials and the Rishis, they turned their faces towards all directions as Tilottama walked round them. Except the divine Grandsire himself, the glances of those illustrious personages, even of all of them fell upon Tilottama's body. And when Tilottama set out (for the city of the Asuras) with the wealth of her beauty, all regarded the task as already accomplished. After Tilottama had gone away, the great god who was the First Cause of the Universe, dismissed all the celestials and the Rishis.'"

Book 1
Chapter 204

 1 [nārada]
      jitvā tu pṛthivīṃ daityau niḥsapatnau gatavyathau
      kṛtvā trailokyam avyagraṃ kṛtakṛtyau babhūvatuḥ
  2 devagandharvayakṣāṇāṃ nāgapārthiva rakṣasām
      ādāya sarvaratnāni parāṃ tuṣṭim upāgatau
  3 yadā na pratiṣeddhāras tayoḥ santīha ke cana
      nirudyogau tadā bhūtvā vijahrāte 'marāv iva
  4 strībhir mālyaiś ca gandhaiś ca bhakṣair bhojyaiś ca puṣkalaiḥ
      pānaiś ca vividhair hṛdyaiḥ parāṃ prītim avāpatuḥ
  5 antaḥpure vanodyāne parvatopavaneṣu ca
      yathepsiteṣu deśeṣu vijahrāte 'marāv iva
  6 tataḥ kadā cid vindhyasya pṛṣṭhe samaśilātale
      puṣpitāgreṣu śāleṣu vihāram abhijagmatuḥ
  7 divyeṣu sarvakāmeṣu samānīteṣu tatra tau
      varāsaneṣu saṃhṛṣṭau saha strībhir niṣedatuḥ
  8 tato vāditranṛttābhyām upātiṣṭhanta tau striyaḥ
      gītaiś ca stutisaṃyuktaiḥ prītyartham upajagmire
  9 tatas tilottamā tatra vane puṣpāṇi cinvatī
      veṣam ākṣiptam ādhāya raktenaikena vāsasā
  10 nadītīreṣu jātān sā karṇikārān vicinvatī
     śanair jagāma taṃ deśaṃ yatrāstāṃ tau mahāsurau
 11 tau tu pītvā varaṃ pānaṃ madaraktānta locanau
     dṛṣṭvaiva tāṃ varārohāṃ vyathitau saṃbahūvatuḥ
 12 tāv utpatyāsanaṃ hitvā jagmatur yatra sā sthitā
     ubhau ca kāmasaṃmattāv ubhau prārthayataś ca tām
 13 dakṣiṇe tāṃ kare subhrūṃ sundo jagrāha pāṇinā
     upasundo 'pi jagrāha vāme pāṇau tilottamām
 14 varapradāna mattau tāv aurasena balena ca
     dhanaratnamadābhyāṃ ca surā pānamadena ca
 15 sarvair etair madair mattāv anyonyaṃ bhrukuṭī kṛtau
     madakāmasamāviṣṭau parasparam athocatuḥ
 16 mama bhāryā tava gurur iti sundo 'bhyabhāṣata
     mama bhāryā tava vadhūr upasundo 'bhyabhāṣata
 17 naiṣā tava mamaiṣeti tatra tau manyur āviśat
     tasyā hetor gade bhīme tāv ubhāv apy agṛhṇatām
 18 tau pragṛhya gade bhīme tasyāḥ kāmena mohitau
     ahaṃ pūrvam ahaṃ pūrvam ity anyonyaṃ nijaghnatuḥ
 19 tau gadābhihatau bhīmau petatur dharaṇītale
     rudhireṇāvaliptāṅgau dvāv ivārkau nabhaś cyutau
 20 tatas tā vidrutā nāryaḥ sa ca daitya gaṇas tadā
     pātālam agamat sarvo viṣādabhayakampitaḥ
 21 tataḥ pitāmahas tatra saha devair maharṣibhiḥ
     ājagāma viśuddhātmā pūjayiṣyaṃs tilottamām
 22 vareṇa chanditā sā tu brahmaṇā prītim eva ha
     varayām āsa tatraināṃ prītaḥ prāha pitāmahaḥ
 23 ādityacaritāṁl lokān vicariṣyasi bhāmini
     tejasā ca sudṛṣṭāṃ tvāṃ na kariṣyati kaś cana
 24 evaṃ tasyai varaṃ dattvā sarvalokapitāmahaḥ
     indre trailokyam ādhāya brahmalokaṃ gataḥ prabhuḥ
 25 evaṃ tau sahitau bhūtvā sarvārtheṣv ekaniścayau
     tilottamārthe saṃkruddhāv anyonyam abhijaghnatuḥ
 26 tasmād bravīmi vaḥ snehāt sarvān bharatasattamān
     yathā vo nātra bhedaḥ syāt sarveṣāṃ draupadī kṛte
     tathā kuruta bhadraṃ vo mama cet priyam icchatha
 27 [vai]
     evam uktā mahātmāno nāradena maharṣiṇā
     samayaṃ cakrire rājaṃs te 'nyonyena samāgatāḥ
     samakṣaṃ tasya devarṣer nāradasyāmitaujasaḥ
 28 draupadyā naḥ sahāsīnam anyo 'nyaṃ yo 'bhidarśayet
     sa no dvādaśa varṣāṇi brahma cārī vane vaset
 29 kṛte tu samaye tasmin pāṇḍavair dharmacāribhiḥ
     nārado 'py agamat prīta iṣṭaṃ deśaṃ mahāmuniḥ
 30 evaṃ taiḥ samayaḥ pūrvaṃ kṛto narada coditaiḥ
     na cābhidyanta te sārve tadānyonyena bhārata

SECTION CCXIV

(Rajya-labha Parva continued)

"Narada continued, 'Meanwhile the Asura brothers having subjugated the earth were without a rival. The fatigue of exertion gone, they, having brought the three worlds under equal sway, regarded themselves as persons that had nothing more to do. Having brought all the treasures of the gods, the Gandharvas, the Yakshas, the Nagas, the Rakshasas, and the kings of the earth, the brothers began to pass their days in great happiness. When they saw they had no rivals (in the three worlds), they gave up all exertion and devoted their time to pleasure and merriment, like the celestials. They experienced great happiness by giving themselves up to every kind of enjoyment, such as women, and perfumes and floral wreaths and viands, and drinks and many other agreeable objects all in profusion. In houses and woods and gardens, on hills and in forests, wherever they liked they passed their time in pleasure and amusement, like the immortals. And it so happened that one day they went for purposes of pleasure to a tableland of the Vindhya range, perfectly level and stony, and overgrown with blossoming trees. After every object of desire, all of the most agreeable kind, had been brought, the brothers sat on an excellent seat, with happy hearts and accompanied by handsome women. And those damsels, desirous of pleasing the brothers, commenced a dance in accompaniment to music, and sweetly chanted many a song in praise of the mighty pair.'
"Meanwhile Tilottama attired in a single piece of red silk that exposed all her charms, came along, plucking wild flowers on her way. She advanced slowly to where those mighty Asuras were. The Asura brothers, intoxicated with the large portions they had imbibed, were smitten upon beholding that maiden of transcendent beauty. Leaving their seats they went quickly to where the damsel was. Both of them being under the influence of lust, each sought the maiden for himself. And Sunda seized that maid of fair brows by her right hand. Intoxicated with the boons they had obtained, with physical might, with the wealth and gems they had gathered from every quarter, and with the wine they had drunk, maddened with all these, and influenced by wishful desire, they addressed each other, each contracting his bow in anger, 'She is my wife, and therefore your superior,' said Sunda. 'She is my wife, and therefore your sister-in-law', replied Upasunda. And they said unto each other, 'She is mine not yours.' And soon they were under the influence of rage. Maddened by the beauty of the damsel, they soon forgot their love and affection for each other. Both of them, deprived of reason by passion, then took up their fierce maces. Each repeating, I was the first, I was the first,' (in taking her hand) struck the other. And the fierce Asuras, struck by each other with the mace, fell down upon the ground, their bodies bathed in blood, like two suns dislodged from the firmament.
p. 416
[paragraph continues] And beholding this, the women that had come there, and the other Asuras there present, all fled away trembling in grief and fear, and took refuge in the nether regions. The Grandsire himself of pure soul, then came there, accompanied by the celestials, and the great Rishis. And the illustrious Grandsire applauded Tilottama and expressed his wish of granting her a boon. The Supreme Deity, before Tilottama spoke, desirous of granting her a boon, cheerfully said, 'O beautiful damsel, thou shalt roam in the region of the Adityas. Thy splendour shall be so great that nobody will ever be able to look at thee for any length of time!' The Grandsire of all creatures, granting this boon unto her, establishing the three worlds in Indra as before, returned to his own region.'
"Narada continued, 'It was thus that Asuras, ever united and inspired by the same purpose slew each other in wrath for the sake of Tilottama. Therefore, from affection I tell you, ye foremost ones of Bharata's line, that if you desire to do anything agreeable to me, make some such arrangements that you may not quarrel with one another for the sake of Draupadi.'
"Vaisampayana continued, 'The illustrious Pandavas, thus addressed by the great Rishi Narada, consulting with one another, established a rule amongst themselves in the presence of the celestial Rishi himself endued with immeasurable energy. And the rule they made was that when one of them would be sitting with Draupadi, any of the other four who would see that one thus must retire into the forest for twelve years, passing his days as a Brahmacharin. After the virtuous Pandavas had established that rule amongst themselves, the great Muni Narada, gratified with them, went to the place he wished. Thus, O Janamejaya, did the Pandavas urged by Narada, established a rule amongst themselves in regard to their common wife. And it was for this, O Bharata, that no dispute ever arose between them.'"

Book 1
Chapter 205

1 [vai]
      evaṃ te samayaṃ kṛtvā nyavasaṃs tatra pāṇḍavāḥ
      vaśe śastrapratāpena kurvanto 'nyān mahīkṣitaḥ
  2 teṣāṃ manujasiṃhānāṃ pañcānām amitaujasām
      babhūva kṛṣṇā sarveṣāṃ pārthānāṃ vaśavartinī
  3 te tayā taiś ca sā vīraiḥ patibhiḥ saha pañcabhiḥ
      babhūva paramaprītā nāgair iva sarasvatī
  4 vartamāneṣu dharmeṇa pāṇḍaveṣu mahātmasu
      vyavardhan kuravaḥ sarve hīnadoṣāḥ sukhānvitāḥ
  5 atha dīrgheṇa kālena brāhmaṇasya viśāṃ pate
      kasyac cit taskarāḥ kec cij jahrur gā nṛpasattama
  6 hriyamāṇe dhane tasmin brāhmaṇaḥ krodhamūrcchitaḥ
      āgamya khāṇḍava prastham udakrośata pāṇḍavān
  7 hriyate godhanaṃ kṣudrair nṛśaṃsair akṛtātmabhiḥ
      prasahya vo 'smād viṣayād abhidhāvata pāṇḍavāḥ
  8 brāhmaṇasya pramattasya havir dhvāṅkṣair vilupyate
      śārdūlasya guhāṃ śūnyāṃ nīcaḥ kroṣṭābhimarśati
  9 brāhmaṇa sve hṛte corair dharmārthe ca vilopite
      rorūyamāṇe ca mayi kriyatām astradhāraṇam
  10 rorūyamāṇasyābhyāśe tasya viprasya pāṇḍavaḥ
     tāni vākyāni śuśrāva kuntīputro dhanaṃjayaḥ
 11 śrutvā caiva mahābāhur mā bhair ity āha taṃ dvijam
     āyudhāni ca yatrāsan pāṇḍavānāṃ mahātmanām
     kṛṣṇayā saha tatrāsīd dharmarājo yudhiṣṭhiraḥ
 12 sa praveśāya cāśakto gamanāya ca pāṇḍavaḥ
     tasya cārtasya tair vākyaiś codyamānaḥ punaḥ punaḥ
     ākrande tatra kaunteyaś cintayām āsa duḥkhitaḥ
 13 hriyamāṇe dhane tasmin brāhmaṇasya tapasvinaḥ
     aśrupramārjanaṃ tasya kartavyam iti niścitaḥ
 14 upaprekṣaṇajo 'dharmaḥ sumahān syān mahīpateḥ
     yady asya rudato dvāri na karomy adya rakṣaṇam
 15 anāstikyaṃ ca sarveṣām asmākam api rakṣaṇe
     pratitiṣṭheta loke 'sminn adharmaś caiva no bhavet
 16 anāpṛcchya ca rājānaṃ gate mayi na saṃśayaḥ
     ajātaśatror nṛpater mama caivāpriyaṃ bhavet
 17 anupraveśe rājñas tu vanavāso bhaven mama
     adharmo vā mahān astu vane vā maraṇaṃ mama
     śarīrasyāpi nāśena dharma eva viśiṣyate
 18 evaṃ viniścitya tataḥ kuntīputro dhanaṃjayaḥ
     anupraviśya rājānam āpṛcchya ca viśāṃ pate
 19 dhanur ādāya saṃhṛṣṭo brāhmaṇaṃ pratyabhāṣata
     brāhmaṇāgamyatāṃ śīghraṃ yāvat paradhanaiṣiṇaḥ
 20 na dūre te gatāḥ kṣudrās tāvad gacchāmahe saha
     yāvad āvartayāmy adya corahastād dhanaṃ tava
 21 so 'nusṛtya mahābāhur dhanvī varmī rathī dhvajī
     śarair vidhvaṃsitāṃś corān avajitya ca tad dhanam
 22 brāhmaṇasya upāhṛtya yaśaḥ pītvā ca pāṇḍavaḥ
     ājagāma puraṃ vīraḥ savyasācī paraṃtapaḥ
 23 so 'bhivādya gurūn sarvāṃs taiś cāpi pratinanditaḥ
     dharmarājam uvācedaṃ vratam ādiśyatāṃ mama
 24 samayaḥ samatikrānto bhavat saṃdarśanān mayā
     vanavāsaṃ gamiṣyāmi samayo hy eṣa naḥ kṛtaḥ
 25 ity ukto dharmarājas tu sahasā vākyam apriyam
     katham ity abravīd vācā śokārtaḥ sajjamānayā
     yudhiṣṭhiro guḍā keśaṃ bhrātā bhrātaram acyutam
 26 pramāṇam asmi yadi te mattaḥ śṛṇu vaco 'nagha
     anupraveśe yad vīra kṛtavāṃs tvaṃ mamāpriyam
     sarvaṃ tad anujānāmi vyalīkaṃ na ca me hṛdi
 27 guror anupraveśo hi nopaghāto yavīyasaḥ
     yavīyaso 'nupraveśo jyeṣṭhasya vidhilopakaḥ
 28 nivartasva mahābāho kuruṣva vacanaṃ mama
     na hi te dharmalopo 'sti na ca me dharṣaṇā kṛtā
 29 [ārj]
     na vyājena cared dharmam iti me bhavataḥ śrutam
     na satyād vicaliṣyāmi satyenāyudham ālabhe
 30 [vai]
     so 'bhyanujñāpya rājānaṃ brahmacaryāya dīkṣitaḥ
     vane dvādaśa varṣāṇi vāsāyopajagāma ha

SECTION CCXV

(Arjuna-vanavasa Parva)

"Vaisampayana said, 'The Pandavas, having established such a rule, continued to reside there. By the prowess of their arms they brought many kings under their sway. And Krishna became obedient unto all the five sons of Pritha, those lions among men, of immeasurable energy. Like the river Saraswati decked with elephants, which again take pleasure in that stream, Draupadi took great delight in her five heroic husbands and they too took delight in her. And in consequence of the illustrious Pandavas being exceedingly virtuous in their practice, the whole race of Kurus, free from sin, and happy, grew in prosperity.
"After some time, O king, it so happened that certain robbers lifted the cattle of a Brahmana, and while they were carrying away the booty, the Brahmana,
p. 417
deprived of his senses by anger, repaired to Khandavaprastha, and began to reprove the Pandavas in accents of woe. The Brahmana said, 'Ye Pandavas, from this your dominion, my kine are even now being taken away by force by despicable and wicked wretches! Pursue ye the thieves. Alas, the sacrificial butter of a peaceful Brahmana is being taken away by crows! Alas, the wretched jackal invadeth the empty cave of a lion! A king that taketh the sixth part of the produce of the land without protecting the subject, hath been called by the wise to be the most sinful person in the whole world. The wealth of a Brahmana is being taken away by robbers! Virtue itself is sustaining a diminution! Take me up by the hand, ye Pandavas for I am plunged in grief!"
"Vaisampayana continued, 'Dhananjaya, the son of Kunti, heard those accents of the Brahmana weeping in bitter grief. As soon as he heard those accents, he loudly assured the Brahmana, saying, 'No fear!' But it so happened that the chamber where the illustrious Pandavas had their weapons was then occupied by Yudhishthira the just with Krishna. Arjuna, therefore, was incapable of entering it or, going alone with the Brahmana, though repeatedly urged (to do either) by the weeping accents of the Brahmana. Summoned by the Brahmana, Arjuna reflected, with a sorrowful heart, Alas, this innocent Brahmana's wealth is being robbed! I should certainly dry up his tears. He hath come to our gate, and is weeping even now. If I do not protect him, the king will be touched with sin in consequence of my indifference; our own irreligiousness will be cited throughout the kingdom, and we shall incur a great sin. If, disregarding the king, I enter the chamber, without doubt I shall be behaving untruthfully towards the monarch without a foe. By entering the chamber, again, I incur the penalty of an exile in the woods. But I must overlook everything. I care not if I have to incur sin by disregarding the king. I care not if I have to go to the woods and die there. Virtue is superior to the body and lasteth after the body hath perished!' Dhananjaya, arriving at this resolution, entered the chamber and talked with Yudhishthira. Coming out with the bow, he cheerfully told the Brahmana, 'Proceed, O Brahmana, with haste, so that those wretched robbers may not go much ahead of us. I shall accompany thee and restore unto thee thy wealth that hath fallen into the hands of the thieves.' Then Dhananjaya, capable of using both his arms with equal skill, armed with the bow and cased in mail and riding in his war-chariot decked with a standard, pursued the thieves, and piercing them with his arrows, compelled them to give up the booty. Benefiting the Brahmana thus by making over to him his kine, and winning great renown, the hero returned to the capital. Bowing unto all the elders, and congratulated by everybody, Partha at last approached Yudhishthira, and addressing him, said, 'Give me leave, O lord, to observe the vow I took. In beholding thee sitting with Draupadi, I have violated the rule established by ourselves. I shall therefore go into the woods, for this is even our understanding.' Then Yudhishthira, suddenly
p. 418
hearing those painful words, became afflicted with grief, and said in an agitated voice, 'Why!' A little while after, king Yudhishthira in grief said unto his brother Dhananjaya of curly hair who never departed from his vows, these words, 'O sinless one, if I am an authority worthy of regard, listen to what I say. O hero, full well do I know the reason why thou hadst entered my chamber and didst what thou regardest to be an act disagreeable to me. But there is no displeasure in my mind. The younger brother may, without fault, enter the chamber where the elder brother sitteth with his wife. It is only the elder brother that acts against the rules of propriety by entering the room where the younger brother sitteth with his wife. Therefore, O thou of mighty arms, desist from thy purpose. Do what I say. Thy virtue hath sustained no diminution. Thou hast not disregarded me.'
"Arjuna, hearing this, replied, 'I have heard, even from thee, that quibbling is not permitted in the discharge of duty. I cannot waver from truth. Truth is my weapon.'
"Vaisampayana continued, 'Obtaining then the king's permission, Arjuna prepared himself for a forest-life; and he went to the forest to live there for twelve years.'"

Book 1
Chapter 206

 1 [vai]
      taṃ prayāntaṃ mahābāhuṃ kauravāṇāṃ yaśaḥ karam
      anujagmur mahātmāno brāhmaṇā vedapāragāḥ
  2 vedavedāṅgavidvāṃsas tathaivādhyātma cintakāḥ
      caukṣāś ca bhagavad bhaktāḥ sūtāḥ paurāṇikāś ca ye
  3 kathakāś cāpare rājañ śramaṇāś ca vanaukasaḥ
      divyākhyānāni ye cāpi paṭhanti madhuraṃ dvijāḥ
  4 etaiś cānyaiś ca bahubhiḥ sahāyaiḥ pāṇḍunandanaḥ
      vṛtaḥ ślakṣṇakathaiḥ prāyān marudbhir iva vāsavaḥ
  5 ramaṇīyāni citrāṇi vanāni ca sarāṃsi ca
      saritaḥ sāgarāṃś caiva deśān api ca bhārata
  6 puṇyāni caiva tīrthāni dadarśa bharatarṣabha
      sa gaṅgā dvāram āsādya niveśam akarot prabhuḥ
  7 tatra tasyādbhutaṃ karma śṛṇu me janamejaya
      kṛtavān yad viśuddhātmā pāṇḍūnāṃ pravaro rathī
  8 niviṣṭe tatra kaunteye brāhmaṇeṣu ca bhārata
      agnihotrāṇi viprās te prāduścakrur anekaśaḥ
  9 teṣu prabodhyamāneṣu jvaliteṣu huteṣu ca
      kṛtapuṣpopahāreṣu tīrāntara gateṣu ca
  10 kṛtābhiṣekair vidvadbhir niyataiḥ satpathi sthitaiḥ
     śuśubhe 'tīva tad rājan gaṅgā dvāraṃ mahātmabhiḥ
 11 tathā paryākule tasmin niveśe pāṇḍunandanaḥ
     abhiṣekāya kaunteyo gaṅgām avatatāra ha
 12 tatrābhiṣekaṃ kṛtvā sa tarpayitvā pitāmahān
     uttitīrṣur jalād rājann agnikāryacikīrṣayā
 13 apakṛṣṭo mahābāhur nāgarājasya kanyayā
     antarjale mahārāja ulūpyā kāmayānayā
 14 dadarśa pāṇḍavas tatra pāvakaṃ susamāhitam
     kauravyasyātha nāgasya bhavane paramārcite
 15 tatrāgnikāryaṃ kṛtavān kuntīputro dhanaṃjayaḥ
     aśaṅkamānena hutas tenātuṣyad dhutāśanaḥ
 16 agnikāryaṃ sa kṛtvā tu nāgarājasutāṃ tadā
     prahasann iva kaunteya idaṃ vacanam abravīt
 17 kim idaṃ sāhasaṃ bhīru kṛtavaty asi bhāmini
     kaś cāyaṃ subhago deśaḥ kā ca tvaṃ kasya cātmajā
 18 [ūlūpī]
     airāvata kule jātaḥ kauravyo nāma pannagaḥ
     tasyāsmi duhitā pārtha ulūpī nāma pannagī
 19 sāhaṃ tvām abhiṣekārtham avatīrṇaṃ samudragām
     dṛṣṭavaty eva kaunteya kandarpeṇāsmi mūrcchitā
 20 tāṃ mām anaṅga mathitāṃ tvatkṛte kurunandana
     ananyāṃ nandayasvādya pradānenātmano rahaḥ
 21 [ārj]
     brahmacaryam idaṃ bhadre mama dvādaśa vārṣikam
     dharmarājena cādiṣṭaṃ nāham asmi svayaṃ vaśaḥ
 22 tava cāpi priyaṃ kartum icchāmi jalacāriṇi
     anṛtaṃ noktapūrvaṃ ca mayā kiṃ cana karhi cit
 23 kathaṃ ca nānṛtaṃ tat syāt tava cāpi priyaṃ bhavet
     na ca pīḍyeta me dharmas tathā kuryāṃ bhujaṃgame
 24 [ūlūpī]
     jānāmy ahaṃ pāṇḍaveya yathā carasi medinīm
     yathā ca te brahmacaryam idam ādiṣṭavān guruḥ
 25 parasparaṃ vartamānān drupadasyātmajāṃ prati
     yo no 'nupraviśen mohāt sa no dvādaśa vārṣikam
     vanecared brahmacaryam iti vaḥ samayaḥ kṛtaḥ
 26 tad idaṃ draupadīhetor anyonyasya pravāsanam
     kṛtaṃ vas tatra dharmārtham atra dharmo na duṣyati
 27 paritrāṇaṃ ca kartavyam ārtānāṃ pṛthulocana
     kṛtvā mama paritrāṇaṃ tava dharmo na lupyate
 28 yadi vāpy asya dharmasya sūkṣmo 'pi syād vyatikramaḥ
     sa ca te dharma eva syād dāttvā prāṇān mamārjuna
 29 bhaktāṃ bhajasya māṃ pārtha satām etan mataṃ prabho
     na kariṣyasi ced evaṃ mṛtāṃ mām upadhāraya
 30 prāṇadānān mahābāho cara dharmam anuttamam
     śaraṇaṃ ca prapannāsmi tvām adya puruṣottama
 31 dīnān anāthān kaunteya parirakṣasi nityaśaḥ
     sāhaṃ śaraṇam abhyemi roravīmi ca duḥkhitā
 32 yāce tvām abhikāmāhaṃ tasmāt kuru mama priyam
     sa tvam ātmapradānena sakāmāṃ kartum arhasi
 33 [vai]
     evam uktas tu kaunteyaḥ pannageśvara kanyayā
     kṛtavāṃs tat tathā sarvaṃ dharmam uddiśya kāraṇam
 34 sa nāgabhavane rātriṃ tām uṣitvā pratāpavān
     udite 'bhyutthitaḥ sūrye kauravyasya niveśanāt

SECTION CCXVI

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'When that spreader of the renown of Kuru's race, the strong-armed Arjuna, set out (for the forest), Brahmanas conversant with the Vedas walked behind that illustrious hero to a certain distance. Followed by Brahmanas conversant with the Vedas and their branches and devoted to the contemplation of the Supreme Spirit, by persons skilled in music, by ascetics devoted to the Deity, by reciters of Puranas, by narrators of sacred stories by devotees leading celibate lives, by Vanaprasthas, by Brahmanas sweetly reciting celestial histories, and by various other classes of persons of sweet speeches, Arjuna journeyed like Indra followed by the Maruts. And, O thou of Bharata's race, that bull among the Bharatas saw, as he journeyed, many delightful and picturesque forests, lakes, rivers, seas, provinces, and waters. At length, on arriving at the source of the Ganges the mighty hero thought of settling there.
"Listen now, O Janamejaya, to a wonderful feat which that foremost of the sons of Pandu, of high soul, did, while living there. When that son of Kunti, O Bharata, and the Brahmanas who had followed him, took up their residence in that region, the latter performed innumerable Agnihotras (sacrificial rites by igniting the sacred fire). And, O king, in consequence of those learned vow-observing, and illustrious Brahmanas, who never deviated from the right path, daily establishing and igniting with mantras on the banks of that sacred stream, after the performance of their ablutions, fires
p. 419
for their sacrifices, and pouring libations of clarified butter into the same, and worshipping those fires with offerings of flowers, that region itself where the Ganges entered the plains became exceedingly beautiful. One day that bull amongst the Pandavas, while residing in that region in the midst of those Brahmanas, descended (as usual) into the Ganges to perform his ablutions. After his ablutions had been over, and after he had offered oblations of water unto his deceased ancestors, he was about to get up from the stream to perform his sacrificial rites before the fire, when the mighty-armed hero, O king, was dragged into the bottom of the water by Ulupi, the daughter of the king of the Nagas, urged by the god of desire. And it so happened that the son of Pandu was carried into the beautiful mansion of Kauravya, the king of the Nagas. Arjuna saw there a sacrificial fire ignited for himself. Beholding that fire, Dhananjaya, the son of Kunti performed his sacrificial rites with devotion. And Agni was much gratified with Arjuna for the fearlessness with which that hero had poured libations into his manifest form. After he had thus performed his rites before the fire, the son of Kunti, beholding the daughter of the king of the Nagas, addressed her smilingly and said, 'O handsome girl, what an act of rashness hast thou done. O timid one! Whose is this beautiful region, who art thou and whose daughter?'
"Hearing these words of Arjuna, Ulupi answered, 'There is a Naga of the name of Kauravya, born in the line of Airavata. I am, O prince, the daughter of that Kauravya, and my name is Ulupi. O tiger among men, beholding thee descend into the stream to perform thy ablutions, I was deprived of reason by the god of desire. O sinless one, I am still unmarried. Afflicted as I am by the god of desire on account of thee, O thou of Kuru's race, gratify me today by giving thyself up to me.'
"Arjuna replied, 'Commanded by king Yudhishthira, O amiable one, I am undergoing the vow of Brahmacharin for twelve years. I am not free to act in any way I like. But, O ranger of the waters, I am still willing to do thy pleasure (if I can). I have never spoken an untruth in my life. Tell me, therefore, O Naga maid, how I may act so that, while doing thy pleasure, I may not be guilty of any untruth or breach of duty.'
"Ulupi answered, 'I know, O son of Pandu, why thou wanderest over the earth, and why thou hast been commanded to lead the life of a Brahmacharin by the superior. Even this was the understanding to which all of you had been pledged, viz., that amongst you all owning Drupada's daughter as your common wife, he who would from ignorance enter the room where one of you would be sitting with her, should lead the life of a Brahmacharin in the woods for twelve years. The exile of any one amongst you, therefore, is only for the sake of Draupadi. Thou art but observing the duty arising from that vow. Thy virtue cannot sustain any diminution (by acceding to my solicitation). Then again, O thou of large eyes, it is a duty to relieve the distressed. Thy virtue suffereth no diminution by relieving me. Oh, if
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[paragraph continues] (by this act), O Arjuna, thy virtue doth suffer a small diminution, thou wilt acquire great merit by saving my life. Know me for thy worshipper, O Partha! Therefore, yield thyself up to me! Even this, O lord, is the opinion of the wise (viz., that one should accept a woman that wooeth). If thou do not act in this way, know that I will destroy myself. O thou of mighty arms, earn great merit by saving my life. I seek thy shelter, O best of men! Thou protectest always, O son of Kunti, the afflicted and the masterless. I seek thy protection, weeping in sorrow. I woo thee, being filled with desire. Therefore, do what is agreeable to me. It behoveth thee to gratify my wish by yielding thy self up to me.'
"Vaisampayana said, 'Thus addressed by the daughter of the king of the Nagas, the son of Kunti did everything she desired, making virtue his motive. The mighty Arjuna, spending the night in the mansion of the Naga rose with the sun in the morning. Accompanied by Ulupi he came back from the palace of Kauravya to the region where the Ganges entereth the plains. The chaste Ulupi, taking her leave there, returned to her own abode. And, O Bharata, she granted unto Arjuna a boon making him invincible in water, saying, 'Every amphibious creature shall, without doubt, be vanquishable by thee.'"

Book 1
Chapter 207

 1 [vai]
      kathayitvā tu tat sarvaṃ brāhmaṇebhyaḥ sa bhārata
      prayayau himavatpārśvaṃ tato vajradharātmajaḥ
  2 agastyavaṭam āsādya vasiṣṭhasya ca parvatam
      bhṛgutuṅge ca kaunteyaḥ kṛtavāñ śaucam ātmanaḥ
  3 pradadau gosahasrāṇi tīrtheṣv āyataneṣu ca
      niveśāṃś ca dvijātibhyaḥ so 'dadat kurusattamaḥ
  4 hiraṇyabindos tīrthe ca snātvā puruṣasattamaḥ
      dṛṣṭavān parvataśreṣṭhaṃ puṇyāny āyatanāni ca
  5 avatīrya naraśreṣṭho brāhmaṇaiḥ saha bhārata
      prācīṃ diśam abhiprepsur jagāma bharatarṣabhaḥ
  6 ānupūrvyeṇa tīrthāni dṛṣṭavān kurusattamaḥ
      nadīṃ cotpalinīṃ ramyām araṇyaṃ naimiṣaṃ prati
  7 nandām aparanandāṃ ca kauśikīṃ ca yaśasvinīm
      mahānadīṃ gayāṃ caiva gaṅgām api ca bhārata
  8 evaṃ sarvāṇi tīrthāni paśyamānas tathāśramān
      ātmanaḥ pāvanaṃ kurvan brāhmaṇebhyo dadau vasu
  9 aṅgavaṅga kaliṅgeṣu yāni puṇyāni kāni cit
      jagāma tāni sarvāṇi tīrthāny āyatanāni ca
      dṛṣṭvā ca vidhivat tāni dhanaṃ cāpi dadau tataḥ
  10 kaliṅga rāṣṭradvāreṣu brāhmaṇāḥ pāṇḍavānugāḥ
     abhyanujñāya kaunteyam upāvartanta bhārata
 11 sa tu tair abhyanujñātaḥ kuntīputro dhanaṃjayaḥ
     sahāyair alpakaiḥ śūraḥ prayayau yena sāgaram
 12 sa kaliṅgān atikramya deśān āyatanāni ca
     dharmyāṇi ramaṇīyāni prekṣamāṇo yayau prabhuḥ
 13 mahendra parvataṃ dṛṣṭvā tāpasair upaśobhitam
     samudratīreṇa śanair maṇalūraṃ jagāma ha
 14 tatra sarvāṇi tīrthāni puṇyāny āyatanāni ca
     abhigamya mahābāhur abhyagacchan mahīpatim
     maṇalūreśvaraṃ rājan dharmajñaṃ citravāhanam
 15 tasya citrāṅgadā nāma duhitā cārudarśanā
     tāṃ dadarśa pure tasmin vicarantīṃ yadṛcchayā
 16 dṛṣṭvā ca tāṃ varārohāṃ cakame caitravāhinīm
     abhigamya ca rājānaṃ jñāpayat svaṃ prayojanam
     tam uvācātha rājā sa sāntvapūrvam idaṃ vacaḥ
 17 rājā prabhaṃkaro nāma kule asmin babhūva ha
     aputraḥ prasavenārthī tapas tepe sa uttamam
 18 ugreṇa tapasā tena praṇipātena śaṃkaraḥ
     īśvaras toṣitas tena mahādeva umāpatiḥ
 19 sa tasmai bhagavān prādād ekaikaṃ prasavaṃ kule
     ekaikaḥ prasavas tasmād bhavaty asmin kule sadā
 20 teṣāṃ kumārāḥ sarveṣāṃ pūrveṣāṃ mama jajñire
     kanyā tu mama jāteyaṃ kulasyotpādanī dhruvam
 21 putro mameyam iti me bhāvanā puruṣottama
     putrikā hetuvidhinā saṃjñitā bharatarṣabha
 22 etac chulkaṃ bhavatv asyāḥ kulakṛj jāyatām iha
     etena samayenemāṃ pratigṛhṇīṣva pāṇḍava
 23 sa tatheti pratijñāya kanyāṃ tāṃ pratigṛhya ca
     uvāsa nagare tasmin kaunteyas trihimāḥ samāḥ

SECTION CCXVII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then the son of the wielder of the thunderbolt narrated everything unto those Brahmanas (residing with him there), set out for the breast of Himavat. Arriving at the spot called Agastyavata, he next went to Vasishtha's peak. Thence the son of Kunti proceeded to the peak of Bhrigu. Purifying himself with ablutions and other rites there, that foremost of the Kurus gave away unto Brahmanas many thousands of cows and many houses. Thence that best of men proceeded to the sacred asylum called Hiranyavindu. Performing his ablutions there, that foremost of the sons of Pandu saw many holy regions. Descending from those heights that chief of men, O Bharata, accompanied by the Brahmanas, journeyed towards the east, desiring to behold the regions that lay in that direction. That foremost one of Kuru's race saw many regions of sacred waters one after another. And beholding in the forest of Naimisha the delightful river Utpalini (full of lotuses) and the Nanda and the Apara Nanda, the far-famed Kausiki, and the mighty rivers Gaya and Ganga, and all the regions of sacred water, he purified himself, O Bharata, (with the usual rites), and gave away many cows unto Brahmanas. Whatever regions of sacred waters and whatever other holy palaces there were in Vanga and Kalinga, Arjuna visited all of them. Seeing them all and performing proper ceremonies, he gave away much wealth. Then, O Bharata, all those Brahmanas following the
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son of Pandu, bade him farewell at the gate of the kingdom of Kalinga and desisted from proceeding with him any further. The brave Dhananjaya, the son of Kunti, obtaining their leave, went towards the ocean, accompanied by only a few attendants. Crossing the country of the Kalingas, the mighty one proceeded, seeing on his way diverse countries and sacred spots and diverse delightful mansions and houses. Beholding the Mahendra mountain adorned with the ascetics (residing there), he went to Manipura, proceeding slowly along the sea-shore. Beholding all the sacred waters and other holy places in that province, the strong-armed son of Pandu at last went, O king, to the virtuous Chitravahana, the ruler of Manipura. The king of Manipura had a daughter of great beauty named Chitrangada. And it so happened that Arjuna beheld her in her father's palace roving at pleasure. Beholding the handsome daughter of Chitravahana, Arjuna desired to possess her. Going unto the king (her father), he represented unto him what he sought. He said. 'Give away unto me thy daughter, O king! I am an illustrious Kshatriya's son.' Hearing this, the king asked him, 'Whose son art thou?' Arjuna replied, 'I am Dhananjaya, the son of Pandu and Kunti.' The king, hearing this, spoke unto him these words in sweet accents, 'There was in our race a king of the name of Prabhanjana, who was childless. To obtain a child, he underwent severe ascetic penances. By his severe asceticism, O Partha, he gratified that god of gods, Mahadeva, the husband of Uma, that supreme Lord holding (the mighty bow called) Pinaka. The illustrious Lord granted him the boon that each successive descendant of his race should have one child only. In consequence of that boon only one child is born unto every successive descendant of this race. All my ancestors (one after another) had each a male child. I, however, have only a daughter to perpetuate my race. But, O bull amongst men, I ever look upon this daughter of mine as my son. O bull of Bharata's race, I have duly made her a Putrika. Therefore, one amongst the sons that may be begotten upon her by thee, O Bharata, shall be the perpetuator of my race. That son is the dower for which I may give away my daughter. O son of Pandu, if them choosest, thou canst take her upon this understanding.' Hearing these words of the king, Arjuna accepted them all, saying, 'So be it.' Taking Chitravahana's daughter (as his wife), the son of Kunti resided in that city for three years. When Chitrangada at last gave birth to a son, Arjuna embraced that handsome princess affectionately. And taking leave of the king (her father), he set out on his wanderings again.'"

Book 1
Chapter 208

1 [vai]
      tataḥ samudre tīrthāni dakṣiṇe bharatarṣabhaḥ
      abhyagacchat supuṇyāni śobhitāni tapasvibhiḥ
  2 varjayanti sma tīrthāni pañca tatra tu tāpasāḥ
      ācīrṇāni tu yāny āsan purastāt tu tapasvibhiḥ
  3 agastyatīrthaṃ saubhadraṃ paulomaṃ ca supāvanam
      kāraṃdhamaṃ prasannaṃ ca hayamedha phalaṃ ca yat
      bhāradvājasya tīrthaṃ ca pāpapraśamanaṃ mahat
  4 viviktāny upalakṣyātha tāni tīrthāni pāṇḍavaḥ
      dṛṣṭvā ca varjyamānāni munibhir dharmabuddhibhiḥ
  5 tapasvinas tato 'pṛcchat prājñaliḥ kurunandanaḥ
      tīrthānīmāni varjyante kimarthaṃ brahmavādibhiḥ
  6 [tāpasāh]
      grāhāḥ pañca vasanty eṣu haranti ca tapodhanān
      ata etāni varjyante tīrthāni kurunandana
  7 [vai]
      teṣāṃ śrutvā mahābāhur vāryamāṇas tapodhanaiḥ
      jagāma tāni tīrthāni draṣṭuṃ puruṣasattamaḥ
  8 tataḥ saubhadram āsādya maharṣes tīrtham uttamam
      vigāhya tarasā śūraḥ snānaṃ cakre paraṃtapaḥ
  9 atha taṃ puruṣavyāghram antarjalacaro mahān
      nijagrāha jale grāhaḥ kuntīputraṃ dhanaṃjayam
  10 sa tam ādāya kaunteyo visphurantaṃ jale caram
     udatiṣṭhan mahābāhur balena balināṃ varaḥ
 11 utkṛṣṭa eva tu grāhaḥ so 'rjunena yaśasvinā
     babhūva nārī kalyāṇī sarvābharaṇabhūṣitā
     dīpyamānā śriyā rājan divyarūpā manoramā
 12 tad adbhutaṃ mahad dṛṣṭvā kuntīputro dhanaṃjayaḥ
     tāṃ striyaṃ paramaprīta idaṃ vacanam abravīt
 13 kā vai tvam asi kalyāṇi kuto vāsi jale carī
     kimarthaṃ ca mahat pāpam idaṃ kṛtavatī purā
 14 [nārī]
     apsarāsmi mahābāho devāraṇya vicāriṇī
     iṣṭā dhanapater nityaṃ vargā nāma mahābala
 15 mama sakhyaś catasro 'nyāḥ sarvāḥ kāmagamāḥ śubhāḥ
     tābhiḥ sārdhaṃ prayātāsmi lokapāla niveśanam
 16 tataḥ paśyāmahe sarvā brāhmaṇaṃ saṃśitavratam
     rūpavantam adhīyānam ekam ekāntacāriṇam
 17 tasya vai tapasā rājaṃs tad vanaṃ tejasāvṛtam
     āditya iva taṃ deśaṃ kṛtsnaṃ sa vyavabhāsayat
 18 tasya dṛṣṭvā tapas tādṛgrūpaṃ cādbhutadarśanam
     avatīrṇāḥ sma taṃ deśaṃ tapovighnacikīrṣayā
 19 ahaṃ ca saurabheyī ca samīcī budbudā latā
     yaugapadyena taṃ vipram abhyagacchāma bhārata
 20 gāyantyo vai hasantyaś ca lobhayantyaś ca taṃ dvijam
     sa ca nāsmāsu kṛtavān mano vīra kathaṃ cana
     nākampata mahātejāḥ sthitas tapasi nirmale
 21 so 'śapat kupito 'smāṃs tu brāhmaṇaḥ kṣatriyarṣabha
     grāhabhūtā jale yūyaṃ cariṣyadhvaṃ śataṃ samāḥ

SECTION CCXVIII

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then that bull of Bharata's race went to the sacred waters on the banks of the southern ocean, all adorned with the ascetics
p. 422
residing there. And there lay scattered five such regions where also dwelt many ascetics. But those five waters themselves were shunned by all of them. Those sacred waters were called Agastya, and Saubhadra and Pauloma of great holiness, and Karandhama of great propitiousness yielding the fruits of a horse-sacrifice unto those that bathed there, and Bharadwaja, that great washer of sins. That foremost one among the Kurus, beholding those five sacred waters, and finding them uninhabited, and ascertaining also that they were shunned by the virtuous ascetics dwelling around, asked those pious men with joined hands, saying, 'Why O ascetics, are these five sacred waters shunned by utterers of Brahma?' Hearing him, the ascetics replied, 'There dwell in these waters five large crocodiles which take away the ascetics that may happen to bathe in them. It is for this, O son of Kuru's race, that these waters are shunned.'
"Vaisampayana continued, 'Hearing these words of the ascetics, that foremost of men endued with mighty arms, though dissuaded by them went to behold those waters. Arrived at the excellent sacred water called Saubhadra after a great Rishi, the brave scorcher of all foes suddenly plunged into it to have a bath. As soon as that tiger among men had plunged into the water a great crocodile (that was in it) seized him by the leg. But the strong-armed Dhananjaya the son of Kunti, that foremost of all men endued with might, seized that struggling ranger of the water and dragged it forcibly to the shore. But dragged by the renowned Arjuna to the land, that crocodile became (transformed into) a beautiful damsel bedecked with ornament. O king, that charming damsel of celestial form seemed to shine for her beauty and complexion. Dhananjaya, the son of Kunti, beholding that strange sight, asked that damsel with a pleased heart, 'Who art thou, O beautiful one? Why hast thou been a ranger of the waters? Why also didst thou commit such a dreadful sin?' The damsel replied, saying, 'I am, O mighty-armed one, an Apsara that sported in the celestial woods. I am, O mighty one, Varga by name, and ever dear unto the celestial treasurer (Kuvera). I have four other companions, all handsome and capable of going everywhere at will. Accompanied by them I was one day going to the abode of Kuvera. On the way we beheld a Brahmana of rigid vows, and exceedingly handsome, studying the Vedas in solitude. The whole forest (in which he was sitting) seemed to be covered with his ascetic splendour. He seemed to have illuminated the whole region like the Sun himself. Beholding his ascetic devotion of that nature and his wonderful beauty, we alighted in that region, in order to disturb his meditations. Myself and Saurabheyi and Samichi and Vudvuda and Lata, approached that Brahmana, O Bharata, at the same time. We began to sing and smile and otherwise tempt that Brahmana. But, O hero, that Brahmana (youth) set not his heart even once upon us. His mind fixed on pure meditation, that youth of great energy suffered not his heart to waver, O bull among Kshatriyas, the glance he cast upon us was one of wrath. And he said, staring at us,
 [paragraph continues] 'Becoming crocodiles, range ye the waters for a hundred years.'"

Book 1
Chapter 209

 1 [varga]
      tato vayaṃ pravyathitāḥ sarvā bharatasattama
      āyāma śaraṇaṃ vipraṃ taṃ tapodhanam acyutam
  2 rūpeṇa vayasā caiva kandarpeṇa ca darpitāḥ
      ayuktaṃ kṛtavatyaḥ sma kṣantum arhasi no dvija
  3 eṣa eva vadho 'smākaṃ suparyāptas tapodhana
      yad vayaṃ saṃśitātmānaṃ pralobdhuṃ tvām ihāgatāḥ
  4 avadhyās tu striyaḥ sṛṣṭā manyante dharmacintakāḥ
      tasmād dharmeṇa dharmajña nāsmān hiṃsitum arhasi
  5 sarvabhūteṣu dharmajña maitro brāhmaṇa ucyate
      satyo bhavatu kalyāṇa eṣa vādo manīṣiṇām
  6 śaraṇaṃ ca prapannānāṃ śiṣṭāḥ kurvanti pālanam
      śaraṇaṃ tvāṃ prapannāḥ sma tasmāt tvaṃ kṣantum arhasi
  7 [vai]
      evam uktas tu dharmātmā brāhmaṇaḥ śubhakarmakṛt
      prasādaṃ kṛtavān vīra ravisomasamaprabhaḥ
  8 [brāhmaṇa]
      śataṃ sahasraṃ viśvaṃ ca sarvam akṣaya vācakam
      parimāṇaṃ śataṃ tv etan naitad akṣaya vācakam
  9 yadā ca vo grāhabhūtā gṛhṇantīḥ puruṣāñ jale
      utkarṣati jalāt kaś cit sthalaṃ puruṣasattamaḥ
  10 tadā yūyaṃ punaḥ sarvāḥ svarūpaṃ pratipatsyatha
     anṛtaṃ noktapūrvaṃ me hasatāpi kadā cana
 11 tāni sarvāṇi tīrthāni itaḥ prabhṛti caiva ha
     nārī tīrthāni nāmneha khyātiṃ yāsyanti sarvaśaḥ
     puṇyāni ca bhaviṣyanti pāvanāni manīṣiṇām
 12 [varga]
     tato 'bhivādya taṃ vipraṃ kṛtvā caiva pradakṣiṇam
     acintayāmopasṛtya tasmād deśāt suduḥkhitāḥ
 13 kva nu nāma vayaṃ sarvāḥ kālenālpena taṃ naram
     samāgacchema yo nas tad rūpam āpādayet punaḥ
 14 tā vayaṃ cintayitvaivaṃ muhūrtād iva bhārata
     dṛṣṭavatyo mahābhāgaṃ devarṣim uta nāradam
 15 sarvā hṛṣṭāḥ sma taṃ dṛṣṭvā devarṣim amitadyutim
     abhivādya ca taṃ pārtha sthitāḥ sma vyathitānanāḥ
 16 sa no 'pṛcchad duḥkhamūlam uktavatyo vayaṃ ca tat
     śrutvā tac ca yathāvṛttam idaṃ vacanam abravīt
 17 dakṣiṇe sāgarānūpe pañca tīrthāni santi vai
     puṇyāni ramaṇīyāni tāni gacchata māciram
 18 tatrāśu puruṣavyāghraḥ pāṇḍavo vo dhanaṃjayaḥ
     mokṣayiṣyati śuddhātmā duḥkhād asmān na saṃśayaḥ
 19 tasya sarvā vayaṃ vīra śrutvā vākyam ihāgatāḥ
     tad idaṃ satyam evādya mokṣitāhaṃ tvayānagha
 20 etās tu mama vai sakhyaś catasro 'nyā jale sthitāḥ
     kuru karma śubhaṃ vīra etāḥ sarvā vimokṣaya
 21 [vai]
     tatas tāḥ pāṇḍavaśreṣṭhaḥ sarvā eva viśāṃ pate
     tasmāc chāpād adīnātmā mokṣayām āsa vīryavān
 22 utthāya ca jalāt tasmāt pratilabhya vapuḥ svakam
     tās tadāpsaraso rājann adṛśyanta yathā purā
 23 tīrthāni śodhayitvā tu tathānujñāya tāḥ prabhuḥ
     citrāṅgadāṃ punar draṣṭuṃ maṇalūra puraṃ yayau
 24 tasyām ajanayat putraṃ rājānaṃ babhru vāhanam
     taṃ dṛṣṭvā pāṇḍavo rājan gokarṇam abhito 'gamat

SECTION CCXIX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Varga continued, 'We were then, O foremost one of Bharata's race, deeply distressed at this curse. We sought to propitiate that Brahmana of ascetic wealth that departed not from his vow. Addressing him, we said, 'Inflated with a sense of our beauty and youth, and urged by the god of desire, we have acted very improperly. It behoveth thee, O Brahmana, to pardon us! Truly, O Brahmana, it was death to us that we had at all come hither to tempt thee of rigid vows and ascetic wealth. The virtuous, however, have said that women should never be slain. Therefore grow thou in virtue. It behoveth thee not to slay us so. O thou that art conversant with virtue, it hath been said that a Brahmana is ever the friend of every creature. O thou of great prosperity, let this speech of the wise become true. The eminent always protect those that seek protection at their hands. We seek thy protection. It behoveth thee to grant us pardon.'
"Vaisampayana continued, 'Thus addressed, that Brahmana of virtuous soul and good deeds and equal in splendour, O hero, unto the sun or the moon, became propitious unto them. And the Brahmana said, 'The words hundred and hundred thousand are all indicative of eternity. The word hundred, however, as employed by me is to be understood as a limited period and not indicative of a period without end. Ye shall, therefore, becoming crocodiles, seize and take away men (for only a hundred years as explained by me). At the end of that period, an exalted individual will drag you all from water to the land. Then ye will resume your real forms. Never have I spoken an untruth even in jest. Therefore, all that I have said must come to pass. And those sacred waters (within which I assign you your places), will, after you will have been delivered by that individual, become known all over the world by the name of Nari-tirthas (or sacred waters connected with the sufferings and the deliverance of females), and all of them shall become sacred and sin cleansing in the eyes of the virtuous and the wise.'
"Vaisampayana continued, 'Varga then addressing Arjuna, finished her discourse, saying, 'Hearing these words of the Brahmana, we saluted him with reverence and walked round him. Leaving that region we came away with heavy hearts, thinking as we proceeded, 'Where shall we all soon meet with that man who will give us back our own shapes (after our transformation)?' As we were thinking of it, in almost a moment, O Bharata, we beheld even the eminent celestial Rishi Narada. Beholding that Rishi of immeasurable energy, our hearts were filled with joy. Saluting him with reverence, O Partha, we stood before him, with blushing faces. He asked of
p. 424
us the cause of our sorrow and we told him all. Hearing what had happened the Rishi said, 'In the low-lands bordering on the southern ocean, there are five regions of sacred water. They are delightful and eminently holy. Go ye thither without delay. That tiger among men, Dhananjaya, the son of Pandu of pure soul, will soon deliver you, without doubt, from this sad plight.' O hero, hearing the Rishi's words, all of us came hither. O sinless one, true it is that I have today been delivered by thee. But those four friends of mine are still within the other waters here. O hero, do a good deed by delivering them also.'
"Vaisampayana continued, 'Then, O monarch, that foremost of the Pandavas, endued with great prowess, cheerfully delivered all of them from that curse. Rising from the waters they all regained their own forms. Those Apsaras then, O king, all looked as before. Freeing those sacred waters (from the danger for which they had been notorious), and giving the Apsaras leave to go where they chose, Arjuna became desirous of once more beholding Chitrangada. He, therefore, proceeded towards the city of Manipura. Arrived there, he beheld on the throne the son he had begotten upon Chitrangada, and who was called by the name of Vabhruvahana. Seeing Chitrangada once more, Arjuna proceeded, O monarch, towards the spot called Gokarna.'"

Book 1
Chapter 210

 1 [vai]
      so 'parānteṣu tīrthāni puṇyāny āyatanāni ca
      sarvāṇy evānupūrvyeṇa jagāmāmita vikramaḥ
  2 samudre paścime yāni tīrthāny āyatanāni ca
      tāni sarvāṇi gatvā sa prabhāsam upajagmivān
  3 prabhāsa deśaṃ saṃprāptaṃ bībhatsum aparājitam
      tīrthāny anucarantaṃ ca śuśrāva madhusūdanaḥ
  4 tato 'bhyagacchat kaunteyam ajñāto nāma mādhavaḥ
      dadṛśāte tadānyonyaṃ prabhāse kṛṣṇa pāṇḍavau
  5 tāv anyonyaṃ samāśliṣya pṛṣṭvā ca kuśalaṃ vane
      āstāṃ priyasakhāyau tau naranārāyaṇāv ṛṣī
  6 tato 'rjunaṃ vāsudevas tāṃ caryāṃ paryapṛcchata
      kimarthaṃ pāṇḍavemāni tīrthāny anucarasy uta
  7 tato 'rjuno yathāvṛttaṃ sarvam ākhyātavāṃs tadā
      śrutvovāca ca vārṣeṇya evam etad iti prabhuḥ
  8 tau vihṛtya yathākāmaṃ prabhāse kṛṣṇa pāṇḍavau
      mahīdharaṃ raivatakaṃ vāsāyaivābhijagmatuḥ
  9 pūrvam eva tu kṛṣṇasya vacanāt taṃ mahīdharam
      puruṣāḥ samalaṃcakrur upajahruś ca bhojanam
  10 pratigṛhyārjunaḥ sarvam upabhujya ca pāṇḍavaḥ
     sahaiva vāsudevena dṛṣṭavān naṭanartakān
 11 abhyanujñāpya tān sarvān arcayitvā ca pāṇḍavaḥ
     satkṛtaṃ śayanaṃ divyam abhyagacchan mahādyutiḥ
 12 tīrthānāṃ darśanaṃ caiva parvatānāṃ ca bhārata
     āpagānāṃ vanānāṃ ca kathayām āsa sātvate
 13 sa kathāḥ kathayann eva nidrayā janamejaya
     kaunteyo 'pahṛtas tasmiñ śayane svargasaṃmite
 14 madhureṇa sa gītena vīṇā śabdena cānagha
     prabodhyamāno bubudhe stutibhir maṅgalais tathā
 15 sa kṛtvāvaśya kāryāṇi vārṣṇeyenābhinanditaḥ
     rathena kāñcanāṅgena dvārakām abhijagmivān
 16 alaṃkṛtā dvārakā tu babhūva janamejaya
     kuntīsutasya pūjārtham api niṣkuṭakeṣv api
 17 didṛkṣavaś ca kaunteyaṃ dvārakāvāsino janāḥ
     narendramārgam ājagmus tūrṇaṃ śatasahasraśaḥ
 18 avalokeṣu nārīṇāṃ sahasrāṇi śatāni ca
     bhojavṛṣṇyandhakānāṃ ca samavāyo mahān abhūt
 19 sa tathā satkṛtaḥ sarvair bhojavṛṣṇyandhakātmajaiḥ
     abhivādyābhivādyāṃś ca sūryaiś ca pratinanditaḥ
 20 kumāraiḥ sarvaśo vīraḥ satkareṇābhivāditaḥ
     samānavayasaḥ sarvān āśliṣya sa punaḥ punaḥ
 21 kṛṣṇasya bhavane ramye ratnabhojya samāvṛte
     uvāsa saha kṛṣṇena bahulās tatra śarvarīḥ

SECTION CCXX

(Arjuna-vanavasa Parva continued)

"Vaisampayana said, 'Then Arjuna of immeasurable prowess saw, one after another, all the sacred waters and other holy places that were on the shores of the western ocean. Vibhatsu reached the sacred spot called Prabhasa. When the invisible Arjuna arrived at that sacred and delightful region, the slayer of Madhu (Krishna) heard of it. Madhava soon went there to see his friend, the son of Kunti. Krishna and Arjuna met together and embracing each other enquired after each other's welfare. Those dear friends, who were none else than the Rishis Nara and Narayana of old, sat down. Vasudeva asked Arjuna about his travels, saying, 'Why, O Pandava art thou wandering over the earth, beholding all the sacred waters and other holy places?' Then Arjuna told him everything that had happened. Hearing everything, that mighty hero of Vrishni's race said, 'This is as it should be.' And Krishna and Arjuna having sported as they liked, for some time at Prabhasa, went to the Raivataka mountain to pass some days there. Before they arrived at Raivataka, that mountain had, at the command of Krishna been well-adorned by many artificers. Much food also had, at Krishna's command, been collected there. Enjoying everything that had been collected there for him, Arjuna sat with Vasudeva to see the performances of the actors and the dancers. Then the high-souled Pandava, dismissing them all
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with proper respect, laid himself down on a well-adorned and excellent bed. As the strong-armed one lay on that excellent bed, he described unto Krishna everything about the sacred waters, the lakes and the mountains, the rivers and the forests he had seen. While he was speaking of these, stretched upon that celestial bed, sleep, O Janamejaya, stole upon him. He rose in the morning, awakened, by sweet songs and melodious notes of the Vina (guitar) and the panegyrics and benedictions of the bards. After he had gone through the necessary acts and ceremonies, he was affectionately accosted by him of the Vrishni race. Riding upon a golden car, the hero then set out for Dwaraka, the capital of the Yadavas. And, O Janamejaya, for honouring the son of Kunti, the city of Dwaraka, was well-adorned, even all the gardens and houses within it. The citizens of Dwaraka, desirous of beholding the son of Kunti, began to pour eagerly into the public thoroughfares by hundreds of thousands. In the public squares and thoroughfares, hundreds and thousands of women, mixing with the men, swelled the great crowd of the Bhojas, the Vrishnis, and the Andhakas, that had collected there. Arjuna was welcomed with respect by all the sons of Bhojas, the Vrishnis, and the Andhakas. And he, in his turn, worshipped those that deserved his worship, receiving their blessings. The hero was welcomed with affectionate reception by all the young men of the Yadava tribe. He repeatedly embraced all that were equal to him in age. Wending then to the delightful mansion of Krishna that was filled with gems and every article of enjoyment, he took up his abode there with Krishna for many days.'"

Book 1
Chapter 211

1 [vai]
      tataḥ katipayāhasya tasmin raivatake girau
      vṛṣṇyandhakānām abhavat sumahān utsavo nṛpa
  2 tatra dānaṃ dadur vīrā brāhmaṇānāṃ sahasraśaḥ
      bhojavṛṣṇyandhakāś caiva mahe tasya gires tadā
  3 prasādai ratnacitraiś ca gires tasya samantataḥ
      sa deśaḥ śobhito rājan dīpavṛkṣaiś ca sarvaśaḥ
  4 vāditrāṇi ca tatra sma vādakāḥ samavādayan
      nanṛtur nartakāś caiva jagur gānāni gāyanāḥ
  5 alaṃkṛtāḥ kumārāś ca vṛṣṇīnāṃ sumahaujasaḥ
      yānair hāṭakacitrāṅgaiś cañcūryante sma sarvaśaḥ
  6 paurāś ca pādacāreṇa yānair uccāvacais tathā
      sadārāḥ sānuyātrāś ca śataśo 'tha sahasraśaḥ
  7 tato haladharaḥ kṣībo revatī sahitaḥ prabhuḥ
      anugamyamāno gandharvair acarat tatra bhārata
  8 tathaiva rājā vṛṣṇīnām ugrasenaḥ pratāpavān
      upagīyamāno gandharvaiḥ strīsahasrasahāyavān
  9 raukmiṇeyaś ca sāmbaś ca kṣībau samaradurmadau
      divyamālyāmbaradharau vijahrāte 'marāv iva
  10 akrūraḥ sāraṇaś caiva gado bhānur viḍūrathaḥ
     niśaṭhaś cāru deṣṇaś ca pṛthur vipṛthur eva ca
 11 satyakaḥ sātyakiś caiva bhaṅgakārasahācarau
     hārdikyaḥ kṛtavarmā ca ye cānye nānukīrtitāḥ
 12 ete parivṛtāḥ strībhir gandharvaiś ca pṛthak pṛthak
     tam utsavaṃ raivatake śobhayāṃ cakrire tadā
 13 tadā kolāhale tasmin vartamāne mahāśubhe
     vāsudevaś ca pārthaś ca sahitau parijagmatuḥ
 14 tatra caṅkramyamāṇau tau vāsudeva sutāṃ śubhām
     alaṃkṛtāṃ sakhīmadhye bhadrāṃ dadṛśatus tadā
 15 dṛṣṭvaiva tām arjunasya kandarpaḥ samajāyata
     taṃ tathaikāgra manasaṃ kṛṣṇaḥ pārtham alakṣayat
 16 athābravīt puṣkarākṣaḥ prahasann iva bhārata
     vanecarasya kim idaṃ kāmenāloḍyate manaḥ
 17 mamaiṣā bhaginī pārtha sāraṇasya sahodarā
     yadi te vartate buddhir vakṣyāmi pitaraṃ svayam
 18 [ārj]
     duhitā vasudevasya vasudevasya ca svasā
     rūpeṇa caiva saṃpannā kam ivaiṣā na mohayet
 19 kṛtam eva tu kalyāṇaṃ sarvaṃ mama bhaved dhruvam
     yadi syān mama vārṣṇeyī mahiṣīyaṃ svasā tava
 20 prāptau tu ka upāyaḥ syāt tad bravīhi janārdana
     āsthāsyāmi tathā sarvaṃ yadi śakyaṃ nareṇa tat
 21 [vāsu]
     svayaṃvaraḥ kṣatriyāṇāṃ vivāhaḥ puruṣarṣabha
     sa ca saṃśayitaḥ pārtha svabhāvasyānimittataḥ
 22 prasahya haraṇaṃ cāpi kṣatriyāṇāṃ praśasyate
     vivāha hetoḥ śūrāṇām iti dharmavido viduḥ
 23 sa tvam arjuna kalyāṇīṃ prasahya bhaginīṃ mama
     hara svayaṃvare hy asyāḥ ko vai veda cikīrṣitam
 24 [vai]
     tato 'rjunaś ca kṛṣṇaś ca viniścityetikṛtyatām
     śīghragān puruṣān rājña preṣayām āsatus tadā
 25 dharmarājāya tat sarvam indraprasthagatāya vai
     śrutvaiva ca mahābāhur anujajñe sa pāṇḍavaḥ

SECTION CCXXI

(Subhadra-harana Parva)

"Vaisampayana said, 'O best of monarchs, within a few days after this, there commenced on the Raivataka mountain, a grand festival of the Vrishnis and the Andhakas. At the mountain-festival of the Bhojas, the Vrishnis and the Andhakas, the heroes of those tribes began to give away much wealth unto Brahmanas by thousands. The region around that hill, O king was adorned with many a mansion decked with gems and many an artificial tree of gaudy hue. The musicians struck up in concert and the dancers began to dance and the vocalists to sing. And the youth of the Vrishni race, endued with great energy, adorned with every ornament, and riding in their gold-decked cars, looked extremely handsome. The citizens, some on foot and some in excellent cars, with their wives and followers were there by hundreds and thousands. And there was the lord Haladhara (Valarama), roving at will, hilarious with drink, accompanied by (his wife) Revati, and followed by many musicians and vocalists. There came Ugrasena also, the powerful king of he Vrishni race, accompanied by his thousand wives and followed by sweet singers. And Raukmineya and Shamva also,
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ever furious in battle, roved there, excited with drink and adorned with floral wreaths of great beauty and with costly attires, and disported themselves like a pair of celestials. And Akrura and Sarana and Gada, and Vabhru, and Nisatha, and Charudeshna, and Prithu, Viprithu, and Satyaka, and Satyaki, and Bhangakara, and Maharava, and Hardikya, and Uddhava, and many others whose names are not given, accompanied by their wives that followed by bands of singers, adorned that mountain-festival. When that delightful festival of immense grandeur commenced, Vasudeva and Partha went about, together, beholding everything around. While wandering there, they saw the handsome daughter of Vasudeva, Bhadra by name, decked with every ornament, in the midst of her maids. As soon as Arjuna beheld her he was possessed by the god of desire. Then, O Bharata, that tiger among men, Krishna, observing Partha contemplate her with absorbed attention, said with a smile, 'How is this? Can the heart of one that rangeth the woods be agitated by the god of desire? This is my sister, O Partha, and the uterine sister of Sarana. Blest be thou, her name is Bhadra and she is the favourite daughter of my father. Tell me if thy heart is fixed upon her, for I shall then speak to my father myself.'
"Arjuna answered, 'She is Vasudeva's daughter and Vasudeva's (Krishna) sister; endued with so much beauty, whom can she not fascinate? If this thy sister, this maid of the Vrishni race, becometh my wife, truly may I win prosperity in everything. Tell me, O Janardana, by what means I may obtain her. To get her I will achieve anything that is achievable by man.'
"Vasudeva answered, 'O bull amongst men, self-choice hath been ordained for the marriage of Kshatriyas. But that is doubtful (in its consequences), O Partha, as we do not know this girl's temper and disposition. In the case of Kshatriyas that are brave, a forcible abduction for purposes of marriage is applauded, as the learned have said. Therefore O Arjuna, carry away this my beautiful sister by force, for who knows what she may do at a self-choice.' Then Krishna and Arjuna, having thus settled as to what should be done sent some speedy messengers unto Yudhishthira at Indraprastha, informing him of everything. The strong-armed

Book 1
Chapter 212

1 [vai]
      tataḥ saṃvādite tasminn anujñāto dhanaṃjayaḥ
      gatāṃ raivatake kanyāṃ viditvā janamejaya
      vāsudevābhyanujñātaḥ kathayitvetikṛtyatām
  2 kṛṣṇasya matam ājñāya prayayau bharatarṣabhaḥ
  3 rathena kāñcanāṅgena kalpitena yathāvidhi
      sainyasugrīva yuktena kiṅkiṇījālamālinā
  4 sarvaśastropapannena jīmūtaravanādinā
      jvalitāgniprakāśena dviṣatāṃ harṣaghātinā
  5 saṃnaddhaḥ kavacī khaḍgī baddhagodhāṅgulitravān
      mṛgayā vyapadeśena yaugapadyena bhārata
  6 subhadrā tv atha śailendram abhyarcya saha raivatam
      daivatāni ca sarvāṇi brāhmaṇān svasti vācya ca
  7 pradakṣiṇaṃ giriṃ kṛtvā prayayau dvārakāṃ prati
      tām abhidrutya kaunteyaḥ prasahyāropayad ratham
  8 tataḥ sa puruṣavyāghras tām ādāya śucismitām
      rathenākāśagenaiva prayayau svapuraṃ prati
  9 hriyamāṇāṃ tu tāṃ dṛṣṭvā subhadrāṃ sainiko janaḥ
      vikrośan prādravat sarvo dvārakām abhitaḥ purīm
  10 te samāsādya sahitāḥ sudharmām abhitaḥ sabhām
     sabhā pālasya tat sarvam ācakhyuḥ pārtha vikramam
 11 teṣāṃ śrutvā sabhā pālo bherīṃ sāmnāhikīṃ tataḥ
     samājaghne mahāghoṣāṃ jāmbūnadapariṣkṛtām
 12 kṣubdhās tenātha śabdena bhojavṛṣṇyandhakās tadā
     annapānam apāsyātha samāpetuḥ sabhāṃ tataḥ
 13 tato jāmbūnadāṅgāni spardhyāstaraṇavanti ca
     maṇividruma citrāṇi jvalitāgniprabhāṇi ca
 14 bhejire puruṣavyāghrā vṛṣṇyandhakamahārathāḥ
     siṃhāsanāni śataśo dhiṣṇyānīva hutāśanāḥ
 15 teṣāṃ samupaviṣṭānāṃ devānām iva saṃnaye
     ācakhyau ceṣṭitaṃ jiṣṇoḥ sabhā pālaḥ sahānugaḥ
 16 tac chrutvā vṛṣṇivīrās te madaraktānta locanāḥ
     amṛṣyamāṇāḥ pārthasya samutpetur ahaṃ kṛtāḥ
 17 yojayadhvaṃ rathān āśu prāsān āharateti ca
     dhanūṃṣi ca mahārhāṇi kavacāni bṛhanti ca
 18 sūtān uccukruśuḥ kec cid rathān yojayateti ca
     svayaṃ ca turagān ke cin ninyur hemavibhūṣitān
 19 ratheṣv ānīyamāneṣu kavaceṣu dhvajeṣu ca
     abhikrande nṛvīrāṇāṃ tadāsīt saṃkulaṃ mahat
 20 vanamālī tataḥ kṣībaḥ kailāsaśikharopamaḥ
     nīlavāsā madotsikta idaṃ vacanam abravīt
 21 kim idaṃ kuruthāprajñās tūṣṇīṃbhūte janārdane
     asya bhāvam avijñāya saṃkruddhā moghagarjitāḥ
 22 eṣa tāvad abhiprāyam ākhyātu svaṃ mahāmatiḥ
     yad asya rucitaṃ kartuṃ tat kurudhvam atandritāḥ
 23 tatas te tad vacaḥ śrutvā grāhya rūpaṃ halāyudhāt
     tūṣṇīṃbhūtās tataḥ sarve sādhu sādhv iti cābruvan
 24 samaṃ vaco niśamyeti baladevasya dhīmataḥ
     punar eva sabhāmadhye sarve tu samupāviśan
 25 tato 'bravīt kāmapālo vāsudevaṃ paraṃtapam
     kim avāg upaviṣṭo 'si prekṣamāṇo janārdana
 26 satkṛtas tvatkṛte pārtaḥ sarvair asmābhir acyuta
     na ca so 'rhati tāṃ pūjāṃ durbuddhiḥ kulapāṃsanaḥ
 27 ko hi tatraiva bhuktvānnaṃ bhājanaṃ bhettum arhati
     manyamānaḥ kule jātam ātmānaṃ puruṣaḥ kva cit
 28 īpsamānaś ca saṃbandhaṃ kṛpa pūrvaṃ ca mānayan
     ko hi nāma bhavenārthī sāhasena samācaret
 29 so 'vamanya ca nāmāsmān anādṛtya ca keśavam
     prasahya hṛtavān adya subhadrāṃ mṛtyum ātmanaḥ
 30 kathaṃ hi śiraso madhye padaṃ tena kṛtaṃ mama
     marṣayiṣyāmi govinda pādasparśam ivoragaḥ
 31 adya niṣkauravām ekaḥ kariṣyāmi vasuṃdharām
     na hi me marṣaṇīyo 'yam arjunasya vyatikramaḥ
 32 taṃ tathā garjamānaṃ tu meghadundubhi niḥsvanam
     anvapadyanta te sarve bhojavṛṣṇyandhakās tadā

SECTION CCXXII

(Subhadra-harana Parva continued)

"Vaisampayana said, 'Then Dhananjaya, informed of the assent of Yudhishthira, and ascertaining, O Janamejaya, that the maiden had gone to the Raivataka hill, obtained the assent of Vasudeva also, after having settled in consultation with him all that required to be done. Then that bull of Bharata's race, that foremost of men, with Krishna's assent, riding in his well-built car of gold equipped with rows of small bells and with every
p. 427
kind of weapon and the clatter of whose wheels resembled the roar of the clouds and whose splendour was like unto that of a blazing fire and which struck terror into the hearts of all foes and unto which were yoked the steeds Saivya and Sugriva, himself accoutred in mail and armed with sword and his fingers encased in leathern gloves, set out, as it were, on a hunting expedition. Meanwhile Subhadra, having paid her homage unto that prince of hills, Raivataka and having worshipped the deities and made the Brahmanas utter benedictions upon her, and having also walked round the hill, was coming towards Dwaravati. The son of Kunti, afflicted with the shafts of the god of desire, suddenly rushed towards that Yadava girl of faultless features and forcibly took her into his car. Having seized that girl of sweet smiles, that tiger among men proceeded in his car of gold towards his own city (Indraprastha). Meanwhile, the armed attendants of Subhadra, beholding her thus seized and taken away, all ran, crying towards the city of Dwaraka. Reaching all together the Yadava court called by the name of Sudharma, they represented everything about the prowess of Partha unto the chief officer of the court. The chief officer of the court, having heard everything from those messengers, blew his gold-decked trumpet of loud blare, calling all to arms. Stirred up by that sound, the Bhojas, the Vrishnis, and the Andhakas began to pour in from all sides. Those that were eating left their food, and those that were drinking left their drink. Those tigers among men, those great warriors of the Vrishni and the Andhaka tribes, took their seats upon their thousand thrones of gold covered with excellent carpets and variegated with gems and corals and possessed of the lustre of blazing fire. Indeed they took their seats upon those thrones, like blazing fires receiving faggots to increase their splendour. And after they were seated in that court which was like unto a conclave of the celestials themselves, the chief officer of the court, assisted by those that stood at his back, spoke of the conduct of Jishnu. The proud Vrishni heroes, of eyes red with wine, as soon as they heard of it, rose up from their seats, unable to brook what Arjuna had done. Some amongst them said, 'Yoke our cars', and some, 'Bring our weapons' and some said, 'Bring our costly bows and strong coats of mail; and some loudly called upon their charioteers to harness their cars, and some, from impatience, themselves yoked their horses decked with gold unto their cars. And while their cars and armours and standards were being brought, loud became the uproar of those heroes. Then Valadeva, white and tall as the peak of Kailasa, decked with garlands of wild flowers and attired in blue robes, and proud and intoxicated with drink, said these words:
'Ye senseless men, what are ye doing, when Janardana sitteth silent? Without knowing what is in his mind, vainly do we roar in wrath! Let the high-souled Krishna give out what he proposeth. Accomplish promptly what he desireth to do.' Then all of them, hearing those words of Halayudha that deserved to be accepted, exclaimed, 'Excellent! Excellent!' They then
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all became silent. Silence having been restored by the words of the intelligent Valadeva, they took their seats once more in that assembly. Then Rama, that oppressor of foes, spoke unto Vasudeva, saying, 'Why, O Janardana, sittest thou, gazing silently? O Achyuta, it was for thy sake that the son of Pritha had been welcomed and honoured by us. It seemeth, however, that that vile wretch deserved not our homage. What man is there born of a respectable family that would break the plate after having dined from it! Even if one desireth to make such an alliance, yet remembering all the services he hath received, who is there, desirous of happiness, that acts so rashly? That Pandava disregarding us and thee too hath today outraged Subhadra, desiring (to compass) his own death. He hath placed his foot on the crown of my head. How shall I, O Govinda, tamely bear it? Shall I not resent it, even like a snake that is trodden upon? Alone shall I today make the earth destitute of Kauravas! Never shall I put up with this transgression by Arjuna.' Then all the Bhojas, Vrishnis, and Andhakas, present there, approved of everything that Valadeva had said, deeply roaring like unto a kettle-drum or the clouds.'"

Book 1
Chapter 213

 1 [vai]
      uktavanto yadā vākyam asakṛt sarvavṛṣṇayaḥ
      tato 'bravīd vāsudevo vākyaṃ dharmārthasaṃhitam
  2 nāvamānaṃ kulasyāsya guḍā keśaḥ prayuktavān
      saṃmāno 'bhyadhikas tena prayukto 'yam asaṃśayam
  3 arthalubdhān na vaḥ pārtho manyate sātvatān sadā
      svayaṃvaram anādhṛṣyaṃ manyate cāpi pāṇḍavaḥ
  4 pradānam api kanyāyāḥ paśuvat ko 'numaṃsyate
      vikramaṃ cāpy apatyasya kaḥ kuryāt puruṣo bhuvi
  5 etān doṣāṃś ca kaunteyo dṛṣṭavān iti me matiḥ
      ataḥ prasahya hṛtavān kanyāṃ dharmeṇa pāṇḍavaḥ
  6 ucitaś caiva saṃbandhaḥ subhadrā ca yaśasvinī
      eṣa cāpīdṛśaḥ pārthaḥ prasahya hṛtavān iti
  7 bharatasyānvaye jātaṃ śaṃtanoś ca mahātmanaḥ
      kuntibhojātmajā putraṃ ko bubhūṣeta nārjunam
  8 na ca paśyāmi yaḥ pārthaṃ vikrameṇa parājayet
      api sarveṣu lokeṣu saindra rudreṣu māriṣa
  9 sa ca nāma rathas tādṛṅ madīyās te ca vājinaḥ
      yoddhā pārthaś ca śīghrāstrāḥ ko nu tena samo bhavet
  10 tam anudrutya sāntvena parameṇa dhanaṃjayam
     nivartayadhvaṃ saṃhṛṣṭā mamaiṣā paramā matiḥ
 11 yadi nirjitya vaḥ pārtho balād gacchet svakaṃ puram
     praṇaśyed vo yaśaḥ sadyo na tu sāntve parājayaḥ
 12 tac chrutvā vāsudevasya tathā cakrur janādhipa
     nivṛttaś cārjunas tatra vivāhaṃ kṛtavāṃs tataḥ
 13 uṣitvā tatra kaunteyaḥ saṃvatsaraparāḥ kṣapāḥ
     puṣkareṣu tataḥ śiṣṭaṃ kālaṃ vartitavān prabhuḥ
     pūrṇe tu dvādaśe varṣe khāṇḍava prastham āviśat
 14 abhigamya sa rājānaṃ vinayena samāhitaḥ
     abhyarcya brāhmaṇān pārtho draupadīm abhijagmivān
 15 taṃ draupadī pratyuvāca praṇayāt kurunandanam
     tatraiva gaccha kaunteya yatra sā sātvatātmajā
     subaddhasyāpi bhārasya pūrvabandhaḥ ślathāyate
 16 tathā bahuvidhaṃ kṛṣṇāṃ vilapantīṃ dhanaṃjayaḥ
     sāntvayām āsa bhūyaś ca kṣamayām āsa cāsakṛt
 17 subhadrāṃ tvaramāṇaś ca raktakauśeya vāsasam
     pārthaḥ prasthāpayām āsa kṛtvā gopālikā vapuḥ
 18 sādhikaṃ tena rūpeṇa śobhamānā yaśasvinī
     bhavanaṃ śreṣṭham āsādya vīra patnī varāṅganā
     vavande pṛthu tāmrākṣī pṛthāṃ bhadrā yaśasvinī
 19 tato 'bhigamya tvaritā pūrṇendusadṛśānanā
     vavande draupadīṃ bhadrā preṣyāham iti cābravīt
 20 pratyutthāya ca tāṃ kṛṣṇā svasāraṃ mādhavasya tām
     sasvaje cāvadat prītā niḥsapatno 'stu te patiḥ
     tathaiva muditā bhadrā tām uvācaivam astv iti
 21 tatas te hṛṣṭamanasaḥ pāṇḍaveyā mahārathāḥ
     kuntī ca paramaprītā babhūva janamejaya
 22 śrutvā tu puṇḍarīkākṣaḥ saṃprāptaṃ svapurottamam
     arjunaṃ pāṇḍavaśreṣṭham indraprasthagataṃ tadā
 23 ājagāma viśuddhātmā saha rāmeṇa keśavaḥ
     vṛṣṇyandhakamahāmātraiḥ saha vīrair mahārathaiḥ
 24 bhrātṛbhiś ca kumāraiś ca yodhaiś ca śataśo vṛtaḥ
     sainyena mahatā śaurir abhiguptaḥ paraṃtapaḥ
 25 tatra dānapatir dhīmān ājagāma mahāyaśāḥ
     akrūro vṛṣṇivīrāṇāṃ senāpatir ariṃdamaḥ
 26 anādhṛṣṭir mahātejā uddhavaś ca mahāyaśāḥ
     sākṣād bṛhaspateḥ śiṣyo mahābuddhir mahāyaśāḥ
 27 satyakaḥ sātyakiś caiva kṛtavarmā ca sātvataḥ
     pradyumnaś caiva sāmbaś ca niśaṭhaḥ śaṅkur eva ca
 28 cārudeṣṇaś ca vikrānto jhillī vipṛthur eva ca
     sāraṇaś ca mahābāhur gadaś ca viduṣāṃ varaḥ
 29 ete cānye ca bahavo vṛṣṇibhojāndhakās tathā
     ājagmuḥ khāṇḍava prastham ādāya haraṇaṃ bahu
 30 tato yudhiṣṭhiro rājā śrutvā mādhavam āgatam
     pratigrahārthaṃ kṛṣṇasya yamau prāsthāpayat tadā
 31 tābhyāṃ pratigṛhītaṃ tad vṛṣṇicakraṃ samṛddhimat
     viveśa khāṇḍava prasthaṃ patākādhvajaśobhitam
 32 siktasaṃmṛṣṭapanthānaṃ puṣpaprakara śobhitam
     candanasya rasaiḥ śītaiḥ puṇyagandhair niṣevitam
 33 dahyatāguruṇā caiva deśe deśe sugandhinā
     susaṃmṛṣṭa janākīrṇaṃ vaṇigbhir upaśobhitam
 34 pratipede mahābāhuḥ saha rāmeṇa keśavaḥ
     vṛṣṇyandhakamahābhojaiḥ saṃvṛtaḥ puruṣottamaḥ
 35 saṃpūjyamānaḥ pauraiś ca brāhmaṇaiś ca sahasraśaḥ
     viveśa bhavanaṃ rājñaḥ puraṃdara gṛhopamam
 36 yudhiṣṭhiras tu rāmeṇa samāgacchad yathāvidhi
     mūrdhni keśavam āghrāya paryaṣvajata bāhunā
 37 taṃ prīyamāṇaṃ kṛṣṇas tu vinayenābhyapūjayat
     bhīmaṃ ca puruṣavyāghraṃ vidhivat pratyapūjayat
 38 tāṃś ca vṛṣṇyandhakaśreṣṭhān dharmarājo yudhiṣṭhiraḥ
     pratijagrāha satkārair yathāvidhi yathopagam
 39 guruvat pūjayām āsa kāṃś cit kāṃś cid vayasyavat
     kāṃś cid abhyavadat premṇā kaiś cid apy abhivāditaḥ
 40 tato dadau vāsudevo janyārthe dhanam uttamam
     haraṇaṃ vai subhadrāyā jñātideyaṃ mahāyaśāḥ
 41 rathānāṃ kāñcanāṅgānāṃ kiṅkiṇījālamālinām
     caturyujām upetānāṃ sūtaiḥ kuśalasaṃmataiḥ
     sahasraṃ pradadau kṛṣṇo gavām ayutam eva ca
 42 śrīmān māthuradeśyānāṃ dogdhrīṇāṃ puṇyavarcasām
     vaḍavānāṃ ca śubhrāṇāṃ candrāṃśusamavarcasām
     dadau janārdanaḥ prītyā sahasraṃ hemabhūṣaṇam
 43 tathaivāśvatarīṇāṃ ca dāntānāṃ vātaraṃhasām
     śatāny añjana keśīnāṃ śvetānāṃ pañca pañca ca
 44 snapanotsādane caiva suyuktaṃ vayasānvitam
     strīṇāṃ sahasraṃ gaurīṇāṃ suveṣāṇāṃ suvarcasām
 45 suvarṇaśatakaṇṭhīnām arogāṇāṃ suvāsasām
     paricaryāsu dakṣāṇāṃ pradadau puṣkarekṣaṇaḥ
 46 kṛtākṛtasya mukhyasya kanakasyāgnivarcasaḥ
     manuṣyabhārān dāśārho dadau daśa janārdanaḥ
 47 gajānāṃ tu prabhinnānāṃ tridhā prasravatāṃ madam
     girikūṭa nikāśānāṃ samareṣv anivartinām
 48 kḷptānāṃ paṭu ghaṇṭānāṃ varāṇāṃ hemamālinām
     hastyārohair upetānāṃ sahasraṃ sāhasa priyaḥ
 49 rāmaḥ pādagrāhaṇikaṃ dadau pārthāya lāṅgalī
     prīyamāṇo haladharaḥ saṃbandha prītim āvahan
 50 sa mahādhanaratnaugho vastrakambala phenavān
     mahāgajamahāgrāhaḥ patākā śaivalākulaḥ
 51 pāṇḍusāgaram āviddhaḥ praviveśa mahānadaḥ
     pūrṇam āpūrayaṃs teṣāṃ dviṣac chokāvaho 'bhavat
 52 pratijagrāha tat sarvaṃ dharmarājo yudhiṣṭhiraḥ
     pūjayām āsa tāṃś caiva vṛṣṇyandhakamahārathān
 53 te sametā mahātmānaḥ kuru vṛṣṇyandhakottamāḥ
     vijahrur amarāvāse narāḥ sukṛtino yathā
 54 tatra tatra mahāpānair utkṛṣṭatalanāditaiḥ
     yathāyogaṃ yathā prītivijahruḥ kuru vṛṣṇayaḥ
 55 evam uttamavīryās te vihṛtya divasān bahūn
     pūjitāḥ kurubhir jagmuḥ punar dvāravatīṃ purīm
 56 rāmaṃ puraskṛtya yayur vṛṣṇyandhakamahārathāḥ
     ratnāny ādāya śubhrāṇi dattāni kurusattamaiḥ
 57 vāsudevas tu pārthena tatraiva saha bhārata
     uvāsa nagare ramye śakra prasthe mahāmanāḥ
     vyacarad yamunā kūle pārthena saha bhārata
 58 tataḥ subhadrā saubhadraṃ keśavasya priyā svasā
     jayantam iva paulomī dyutimantam ajījanat
 59 dīrghabāhuṃ mahāsattvam ṛṣabhākṣam ariṃdamam
     subhadrā suṣuve vīram abhimanyuṃ nararṣabham
 60 abhīś ca manyumāṃś caiva tatas tam arimardanam
     abhimanyum iti prāhur ārjuniṃ puruṣarṣabham
 61 sa sātvatyām atirathaḥ saṃbabhūva dhanaṃjayāt
     makhe nirmathyamānād vā śamī garbhād dhutāśanaḥ
 62 yasmiñ jāte mahābāhuḥ kuntīputro yudhiṣṭhiraḥ
     ayutaṃ gā dvijātibhyaḥ prādān niṣkāṃś ca tāvataḥ
 63 dayito vāsudevasya bālyāt prabhṛti cābhavat
     pitṝṇāṃ caiva sarveṣāṃ prajānām iva candramāḥ
 64 janmaprabhṛti kṛṣṇaś ca cakre tasya kriyāḥ śubhāḥ
     sa cāpi vavṛdhe bālaḥ śuklapakṣe yathā śaśī
 65 catuṣpādaṃ daśavidhaṃ dhanurvedam ariṃdamaḥ
     arjunād veda vedajñāt sakalaṃ divyamānuṣam
 66 vijñāneṣv api cāstrāṇāṃ sauṣṭhave ca mahābalaḥ
     kriyāsv api ca sarvāsu viśeṣān abhyaśikṣayat
 67 āgame ca prayoge ca cakre tulyam ivātmanaḥ
     tutoṣa putraṃ saubhadraṃ prekṣamāṇo dhanaṃjayaḥ
 68 sarvasaṃhananopetaṃ sarvalakṣaṇalakṣitam
     durdharṣam ṛṣabhaskandhaṃ vyāttānanam ivoragam
 69 siṃhadarpaṃ maheṣvāsaṃ mattamātaṅgavikramam
     meghadundubhi nirghoṣaṃ pūrṇacandranibhānanam
 70 kṛṣṇasya sadṛśaṃ śaurye vīrye rūpe tathākṛtau
     dadarśa putraṃ bībhatsur maghavān iva taṃ yathā
 71 pāñcāly api ca pañcabhyaḥ patibhyaḥ śubhalakṣaṇā
     lebhe pañca sutān vīrāñ śubhān pañcācalān iva
 72 yudhiṣṭhirāt prativindhyaṃ suta somaṃ vṛkodarāt
     arjunāc chruta karmāṇaṃ śatānīkaṃ ca nākulim
 73 sahadevāc chruta senam etān pañca mahārathān
     pāñcālī suṣuve vīrān ādityān aditir yathā
 74 śāstrataḥ prativindhyaṃ tam ūcur viprā yudhiṣṭhiram
     parapraharaṇa jñāne prativindhyo bhavatv ayam
 75 sute somasahasre tu somārka samatejasam
     suta somaṃ maheṣvāsaṃ suṣuve bhīmasenataḥ
 76 śrutaṃ karma mahat kṛtvā nivṛttena kirīṭinā
     jātaḥ putras tavety evaṃ śrutakarmā tato 'bhavat
 77 śatānīkasya rājarṣeḥ kauravyaḥ kurunandanaḥ
     cakre putraṃ sanāmānaṃ nakulaḥ kīrtivardhanam
 78 tatas tv ajījanat kṛṣṇā nakṣatre vahni daivate
     sahadevāt sutaṃ tasmāc chruta seneti taṃ viduḥ
 79 ekavarṣāntarās tv eva draupadeyā yaśasvinaḥ
     anvajāyanta rājendra parasparahite ratāḥ
 80 jātakarmāṇy ānupūrvyāc cūḍopanayanāni ca
     cakāra vidhivad dhaumyas teṣāṃ bharatasattama
 81 kṛtvā ca vedādhyayanaṃ tataḥ sucaritavratāḥ
     jagṛhuḥ sarvam iṣvastram arjunād divyamānuṣam
 82 devagarbhopamaiḥ putrair vyūḍhoraskair mahābalaiḥ
     anvitā rājaśārdūla pāṇḍavā mudam āpnuvan

SECTION CCXXIII

(Haranaharana Parva)

"Vaisampayana said, 'When the heroes of the Vrishni race began to speak repeatedly in this strain, Vasudeva uttered these words pregnant with deep import and consistent with true morality. Gudakesa (the conqueror of sleep or he of the curly hair), by what he hath done, hath not insulted our family. He hath without doubt, rather enhanced our respect. Partha knoweth that we of the Satwata race are never mercenary. The son of Pandu also regardeth a self-choice as doubtful in its results. Who also would approve of accepting a bride in gift as if she were an animal? What man again is there on earth that would sell his offspring? I think Arjuna, seeing these faults in all the other methods took the maiden away by force, according to the ordinance. This alliance is very proper. Subhadra is a renowned girl. Partha too possesseth renown. Perhaps, thinking of all this, Arjuna hath taken her away by force. Who is there that would not desire to have Arjuna for a friend, who is born in the race of Bharata and the renowned Santanu, and the son also of the daughter of Kuntibhoja? I do not see, in all the worlds with Indra and the Rudras, the person that can by force vanquish Partha in battle, except the three-eyed god Mahadeva. His car is well-known. Yoked thereunto are those steeds of mine. Partha as a warrior is well-known; and his lightness of hand is well-known. Who shall be equal to him? Even this is my opinion: go ye cheerfully after Dhananjaya and by conciliation stop him and bring him back. If Partha goes to his city after having vanquished us by force, our fame will be gone. There is no
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disgrace, however, in conciliation.' Hearing, O monarch, those words of Vasudeva, they did as he directed. Stopped by them, Arjuna returned to Dwaraka and was united in marriage with Subhadra. Worshipped by the sons of Vrishni's race, Arjuna, sporting there as he pleased, passed a whole year in Dwaraka. The last year of his exile the exalted one passed at the sacred region of Pushkara. After the twelve years were complete he came back to Khandavaprastha. He approached the king first and then worshipped the Brahmanas with respectful attention. At last the hero went unto Draupadi. Draupadi, from jealousy, spoke unto him, saying, 'Why tarriest thou here, O son of Kunti? Go where the daughter of the Satwata race is! A second tie always relaxeth the first one upon a faggot!' And Krishna lamented much in this strain. But Dhananjaya pacified her repeatedly and asked for her forgiveness. And returning soon unto where Subhadra, attired in red silk, was staying, Arjuna, sent her into the inner apartments dressed not as a queen but in the simple garb of a cowherd woman. But arrived at the palace, the renowned Subhadra looked handsomer in that dress. The celebrated Bhadra of large and slightly red eyes first worshipped Pritha. Kunti from excess of affection smelt the head of that girl of perfectly faultless features, and pronounced infinite blessing upon her. Then that girl of face like the full moon hastily went unto Draupadi and worshipped her, saying, 'I am thy maid!' Krishna rose hastily and embraced the sister of Madhava from affection, and said, 'Let thy husband be without a foe!' Bhadra then, with a delighted heart, said unto Draupadi, 'So be it!' From that time, O Janamejaya, those great warriors, the Pandavas, began to live happily, and Kunti also became very happy.'
"Vaisampayana continued, 'When that scorcher of foes, viz., Kesava of pure soul and eyes, like lotus-petals, heard that the foremost of the Pandavas, viz., Arjuna, had reached his own excellent city of Indraprastha, he came thither accompanied by Rama and the other heroes and great warriors of the Vrishni and the Andhaka tribes, and by his brothers and sons and many other brave warriors. And Saurin came accompanied by a large army that protected him. And there came with Saurin, that oppressor of foes, viz., the exceedingly liberal Akrura of great intelligence and renown, the generalissimo of the brave Vrishni host. And there also came Anadhrishti of great prowess, and Uddhava of great renown, of great intelligence, of great soul, and a disciple of Vrihaspati himself. And there also came Satyaka and Salyaka and Kritavarman and Satwata; and Pradyumna and Samva and Nisatha and Sanku; and Charudeshna, and Jhilli of great prowess, and Viprithu also and Sarana of mighty arms and Gada, the foremost of learned men. These and many other Vrishnis and Bhojas, and Andhakas came to Indraprastha, bringing with them many nuptial presents. King Yudhishthira, hearing that Madhava had arrived, sent the twins out to receive him. Received by them, the Vrishni host of great prosperity entered Khandavaprastha well-adorned with flags and ensigns. The streets were well-swept and watered
p. 430
and decked with floral wreaths and bunches. These were, again, sprinkled over with sandalwood water that was fragrant and cooling. Every part of the town was filled with the sweet scent of burning aloes. And the city was full of joyous and healthy people and adorned with merchants and traders. That best of men, viz., Kesava of mighty arms, accompanied by Rama and many of the Vrishnis, Andhakas and Bhojas, having entered the town, was worshipped by the citizens and Brahmanas by thousands. At last Kesava entered the palace of the king which was like unto the mansion of Indra himself. Beholding Rama, Yudhishthira received him with due ceremonies. The king smelt the head of Kesava and embraced him. Govinda, gratified with the reception, humbly worshipped Yudhishthira. He also paid homage unto Bhima, that tiger among men. Yudhishthira the son of Kunti then received the other principal men of the Vrishni and the Andhaka tribes with due ceremonies. Yudhishthira reverentially worshipped some as his superiors, and welcomed others as equals. And some he received with affection and by some he was worshipped with reverence. Then Hrishikesa of great renown gave unto the party of the bridegroom much wealth. And unto Subhadra he gave the nuptial presents that had been given to her by her relatives. Krishna gave unto the Pandavas a thousand cars of gold furnished with rows of bells, and unto each of which were put four steeds driven by well-trained charioteers. He also gave unto them ten thousand cows belonging to the country of Mathura, and yielding much milk and all of excellent colour. Well-pleased, Janardana also gave them a thousand mares with gold harnesses and of colour white as the beams of the moon. He also gave them a thousand mules, all well-trained and possessing the speed of the wind, of white colour with black manes. And he of eyes like lotus-petals also gave unto them a thousand damsels well-skilled in assisting at bathing and at drinking, young in years and virgins all before their first-season, well-attired and of excellent complexion, each wearing a hundred pieces of gold around her neck, of skins perfectly polished, decked with every ornament, and well-skilled in every kind of personal service. Janardana also gave unto them hundreds of thousands of draft horses from the country of the Valhikas as Subhadra's excellent dower. That foremost one of Dasarha's race also gave unto Subhadra as her peculium ten carrier-loads of first class gold possessing the splendour of fire, some purified and some in a state of ore. And Rama having the plough for his weapon and always loving bravery gave unto Arjuna, as a nuptial present, a thousand elephants with secretions flowing in three streams from the three parts of their bodies (the temple, the ears, and the anus) each large as a mountain summit, irresistible in battle, decked with coverlets and bells, well-adorned with other golden ornaments, and equipped with excellent thrones on their backs. And that large wave of wealth and gems that the Yadavas presented, together with the cloths and blankets that represented its foam, and the elephants its alligators and sharks, and
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the flags its floating weeds swelling into large proportions, mingled with the Pandu ocean and filled it to the brim, to the great sorrow of all foes. Yudhishthira accepted all those presents and worshipped all those great warriors of the Vrishni and the Andhaka races. Those illustrious heroes of the Kuru, the Vrishni, and the Andhaka races passed their days in pleasure and merriment there like virtuous men (after death) in the celestial regions. The Kurus and the Vrishnis with joyous hearts amused themselves there, setting up at times loud shouts mingled with clappings of the hand. Spending many days in sports and merriment there, and worshipped by the Kurus all the while, the Vrishni heroes endued with great energy then returned to the city of Dwaravati. And the great warriors of the Vrishni and the Andhaka races set out with Rama in the van, carrying with them those gems of the purest rays that had been given them by those foremost ones of Kuru's race. And, O Bharata, the high-souled Vasudeva remained there with Arjuna in the delightful city of Indraprastha. And the illustrious one wandered over the banks of the Yamuna in search of deer. And he sported with Arjuna piercing with his shafts deer and wild boars. Then Subhadra, the favourite sister of Kesava, gave birth to an illustrious son, like Puloma's daughter, (the queen of heaven) bringing forth Jayanta. And the son that Subhadra brought forth was of long arms, broad chest, and eyes as large as those of a bull. That hero and oppressor of foes came to be called Abhimanyu. And the son of Arjuna, that grinder of foes and bull among men, was called Abhimanyu because he was fearless and wrathful. And that great warrior was begotten upon the daughter of the Satwata race by Dhananjaya, like fire produced in a sacrifice from within the sami wood by the process of rubbing. Upon the birth of this child, Yudhishthira, the powerful son of Kunti, gave away unto Brahmanas ten thousand cows and coins of gold. The child from his earliest years became the favourite of Vasudeva and of his father and uncles, like the moon of all the people of the world. Upon his birth, Krishna performed the usual rites of infancy. The child began to grow up like the Moon of the bright fortnight. That grinder of foes soon became conversant with the Vedas and acquired from his father the science of weapon both celestial and human, consisting of four branches and ten divisions.
"Endued with great strength, the child also acquired the knowledge of counteracting the weapons hurled at him by others, and great lightness of hand and fleetness of motion forward and backward and transverse and wheeling. Abhimanyu became like unto his father in knowledge of the scriptures and rites of religion. And Dhananjaya, beholding his son, became filled with joy. Like Maghavat beholding Arjuna, the latter beheld his son Abhimanyu and became exceedingly happy. Abhimanyu possessed the power of slaying every foe and bore on his person every auspicious mark. He was invisible in battle and broad-shouldered as the bull. Possessing a broad face as (the hood of) the snake, he was proud like the lion. Wielding a
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large bow, his prowess was like that of an elephant in rut. Possessed of a face handsome as the full-moon, and of a voice deep as the sound of the drum or the clouds, he was equal unto Krishna in bravery and energy, in beauty and in features. The auspicious Panchali also, from her five husbands, obtained five sons all of whom were heroes of the foremost rank and immovable in battle like the hills. Prativindhya by Yudhishthira, Sutasoma by Vrikodara, Srutakarman by Arjuna, Satanika by Nakula, and Srutasena by Sahadeva,--these were the five heroes and great warriors that Panchali brought forth, like Aditi bringing forth the Adityas. And the Brahmanas, from their foreknowledge, said unto Yudhishthira that as the son of his would be capable of bearing like the Vindhya mountains the weapons of the foe, he should be called Prativindhya. And because the child that Draupadi bore to Bhimasena was born after Bhima had performed a thousand Soma sacrifices, he came to be called Sutasoma. And because Arjuna's son was born upon his return from exile during which he had achieved many celebrated feats, that child came to be called Srutakarman. While Nakula named his son Satanika after a royal sage of that name, in the illustrious race of Kuru. Again the son that Draupadi bore to Sahadeva was born under the constellation called Vahni-daivata (Krittika), therefore was he called after the generalissimo of the celestial host, Srutasena (Kartikeya). The sons of Draupadi were born, each at the interval of one year, and all of them became renowned and much attached to one another. And, O monarch, all their rites of infancy and childhood, such as Chudakarana and Upanayana (first shave of the head and investiture with the sacred threads) were performed by Dhaumya according to the ordinance. All of them, of excellent behaviour and vows, after having studied the Vedas, acquired from Arjuna a knowledge of all the weapons, celestial and human. And, O tiger among kings, the Pandavas, having obtained sons all of whom were equal unto the children of the celestials and endued with broad chests, and all of whom became great warriors, were filled with joy.'"

Book 1
Chapter 214

  1 [vai]
      indraprasthe vasantas te jaghnur anyān narādhipān
      śāsanād dhṛtarāṣṭrasya rājñaḥ śāṃtanavasya ca
  2 āśritya dharmarājānaṃ sarvaloko 'vasat sukham
      puṇyalakṣaṇakarmāṇaṃ svadeham iva dehinaḥ
  3 sa samaṃ dharmakāmārthān siṣeve bharatarṣabhaḥ
      trīn ivātmasamān bandhūn bandhumān iva mānayan
  4 teṣāṃ samabhibhaktānāṃ kṣitau dehavatām iva
      babhau dharmārthakāmānāṃ caturtha iva pārthivaḥ
  5 adhyetāraṃ paraṃ vedāḥ prayoktāraṃ mahādhvarāḥ
      rakṣitāraṃ śubhaṃ varṇā lebhire taṃ janādhipam
  6 adhiṣṭhānavatī lakṣmīḥ parāyaṇavatī matiḥ
      bandhumān akhilo dharmas tenāsīt pṛthivīkṣitā
  7 bhrātṛbhiḥ sahito rājā caturbhir adhikaṃ babhau
      prayujyamānair vitato vedair iva mahādhvaraḥ
  8 taṃ tu dhaumyādayo viprāḥ parivāryopatasthire
      bṛhaspatisamā mukhyāḥ prajāpatim ivāmarāḥ
  9 dharmarāje atiprītyā pūrṇacandra ivāmale
      prajānāṃ remire tulyaṃ netrāṇi hṛdayāni ca
  10 na tu kevaladaivena prajā bhāvena remire
     yad babhūva manaḥkāntaṃ karmaṇā sa cakāra tat
 11 na hy ayuktaṃ na cāsatyaṃ nānṛtaṃ na ca vipriyam
     bhāṣitaṃ cāru bhāṣasya jajñe pārthasya dhīmataḥ
 12 sa hi sarvasya lokasya hitam ātmana eva ca
     cikīrṣuḥ sumahātejā reme bharatasattamaḥ
 13 tathā tu muditāḥ sarve pāṇḍavā vigatajvarāḥ
     avasan pṛthivīpālāṃs trāsayantaḥ svatejasā
 14 tataḥ katipayāhasya bībhatsuḥ kṛṣṇam abravīt
     uṣṇāni kṛṣṇa vartante gacchāmo yamunāṃ prati
 15 suhṛjjanavṛtās tatra vihṛtya madhusūdana
     sāyāhne punar eṣyāmo rocatāṃ te janārdana
 16 [vāsu]
     kuntī mātar mamāpy etad rocate yad vayaṃ jale
     suhṛjjanavṛtāḥ pārtha viharema yathāsukham
 17 [vai]
     āmantrya dharmarājānam anujñāpya ca bhārata
     jagmatuḥ pārtha govindau suhṛjjanavṛtau tataḥ
 18 vihāradeśaṃ saṃprāpya nānādrumavad uttamam
     gṛhair uccāvacair yuktaṃ puraṃdara gṛhopamam
 19 bhakṣyair bhojyaiś ca peyaiś ca rasavadbhir mahādhanaiḥ
     mālyaiś ca vividhair yuktaṃ yuktaṃ vārṣṇeya pārthayoḥ
 20 āviveśatur āpūrṇaṃ ratnair uccāvacaiḥ śubhaiḥ
     yathopajoṣaṃ sarvaś ca janaś cikrīḍa bhārata
 21 vane kāś cij jale kāś cit kāś cid veśmasu cāṅganāḥ
     yathā deśaṃ yathā prīticikrīḍuḥ kṛṣṇa pārthayoḥ
 22 draupadī ca subhadrā ca vāsāṃsy ābharaṇāni ca
     prayacchetāṃ mahārhāṇi strīṇāṃ te sma madotkaṭe
 23 kāś cit prahṛṣṭā nanṛtuś cukruśuś ca tathāparāḥ
     jahasuś cāparā nāryaḥ papuś cānyā varāsavam
 24 ruruduś cāparās tatra prajaghnuś ca parasparam
     mantrayām āsur anyāś ca rahasyāni parasparam
 25 veṇuvīṇā mṛdaṅgānāṃ manojñānāṃ ca sarvaśaḥ
     śabdenāpūryate ha sma tad vanaṃ susamṛddhimat
 26 tasmiṃs tathā vartamāne kuru dāśārhanandanau
     samīpe jagmatuḥ kaṃ cid uddeśaṃ sumanoharam
 27 tatra gatvā mahātmānau kṛṣṇau parapuraṃjayau
     mahārhāsanayo rājaṃs tatas tau saṃniṣīdatuḥ
 28 tatra pūrvavyatītāni vikrāntāni ratāni ca
     bahūni kathayitvā tau remāte pārtha mādhavau
 29 tatropaviṣṭau muditau nākapṛṣṭhe 'śvināv iva
     abhyagacchat tadā vipro vāsudevadhanaṃjayau
 30 bṛhac chāla pratīkāśaḥ prataptakanakaprabhaḥ
     hari piṅgo hari śmaśruḥ pramāṇāyāmataḥ samaḥ
 31 taruṇādityasaṃkāśaḥ kṛṣṇa vāsā jaṭādharaḥ
     padmapatrānanaḥ piṅgas tejasā prajvalann iva
 32 upasṛṣṭaṃ tu taṃ kṛṣṇau bhrājamānaṃ dvijottamam
     arjuno vāsudevaś ca tūrṇam utpatya tasthatuḥ

SECTION CCXXIV

(Khandava-daha Parva)

"Vaisampayana said, 'The Pandavas, after they had taken up their abode at Indraprastha at the command of Dhritarashtra and Bhishma began to bring other kings under their sway. All the subjects (of the kingdom) lived most happily depending upon Yudhishthira the just, like a soul living happily depending upon a body blest with auspicious marks and pious deeds. And, O bull in Bharata's race, Yudhishthira paid homage unto virtue, pleasure, and profit, in judicious proportion, as if each were a friend dear unto him as his own self. It seemed as if the three pursuits--virtue, pleasure, and profit--became personified on earth, and amongst them the king shone as
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a fourth. The subjects having obtained Yudhishthira as their king, obtained in their monarch one that was devoted to the study of the Vedas, one that was performer of the great sacrifices, and one that was protector of all good people. In consequence of Yudhishthira's influence, the good fortune of all the monarchs of the earth became stationary, and their hearts became devoted to the meditation of the Supreme Spirit, and virtue itself began to grow every way all round. And in the midst of and assisted by his four brothers, the king looked more resplendent (than he would have done if he were alone), like a great sacrifice depending upon and assisted by the four Vedas. Many learned Brahmanas with Dhananjaya at their head, each like unto Vrihaspati, waited upon the monarch, like the celestials waiting upon the Lord of the creation. From excess of affection, the eyes and hearts of all the people equally took great delight in Yudhishthira who was even as the full moon without a stain. The people took delight in him not only because he was their king but also from sincere affection. The king always did what was agreeable to them. The sweet-speeched Yudhishthira of great intelligence never uttered anything that was improper or untrue or unbearable or disagreeable. The best of monarchs of the Bharata race, endued with great energy, passed his days happily for the welfare of all as his own. His brothers also bringing by their energy other kings under their sway, passed their days in happiness, without a foe to disturb their peace.
"After a few days, Vibhatsu, addressing Krishna, said, 'The summer days have set in, O Krishna! Therefore, let us go to the banks of the Yamuna. O slayer of Madhu, sporting there in the company of friends, we will, O Janardana, return in the evening'. Thereupon Vasudeva said, 'O son of Kunti, this is also my wish. Let us, O Partha, sport in the waters as we please, in the company of friends.'
"Vaisampayana continued, 'Then, O Bharata, having consulted thus with each other, Partha and Govinda, with Yudhishthira's leave, set out, surrounded by friends. Reaching a fine spot (on the banks of the Yamuna) suitable for purposes of pleasure, overgrown with numerous tall trees and covered with several high mansions that made the place look like the celestial city and within which had been collected for Krishna and Partha numerous costly and well-flavoured viands and drinks and other articles of enjoyment and floral wreaths and various perfumes, the party entered without delay the inner apartments adorned with many precious gems of pure rays. Entering those apartments, everybody, O Bharata, began to sport, according to his pleasure. The women of the party, all of full rotund hips and deep bosoms and handsome eyes, and gait unsteady with wine began to sport there at the command of Krishna and Partha. Some amongst the women sported as they liked in the woods, some in the waters, and some within the mansions, as directed by Partha and Govinda. Draupadi and Subhadra, exhilarated with wine, began to give away unto the women so sporting, their costly robes and ornaments. And some amongst those women
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began to dance in joy, and some began to sing; and some amongst them began to laugh and jest, and some to drink excellent wines. Some began to obstruct one another's progress and some to fight with one another, and to discourse with one another in private. Those mansions and the woods, filled with the charming music of flutes and guitars and kettledrums, became the scene of Prosperity personified.
"When such was the state of things there, Arjuna and Vasudeva went to a certain charming spot (in those woods) not far from the place where the others were. O monarch, the high-souled Krishna, and that subjugators of hostile cities, viz., Arjuna, going thither, sat down upon two very costly seats. Vasudeva and Partha amused themselves there with discoursing upon many past achievements of prowess and other topics. Unto Vasudeva and Dhananjaya happily sitting there like the Aswins in heaven, a certain Brahmana came. The Brahmana that came there looked like a tall Sala tree. His complexion was like unto molten gold; his beard was bright yellow tinged with green; and the height and the thickness of the body were in just proportion. Of matted locks and dressed in rags, he resembled the morning sun in splendour. Of eyes like lotus-petals and of a tawny hue, he seemed to be blazing with effulgence. Beholding that foremost of Brahmanas blazing with splendour approach towards them both Arjuna and Vasudeva, hastily rising from their seats, stood, waiting (for his commands).'"

Book 1
Chapter 215

1 [vai]
      so 'bravīd arjunaṃ caiva vāsudevaṃ ca sātvatam
      lokapravīrau tiṣṭhantau khāṇḍavasya samīpataḥ
  2 brāhmaṇo bahu bhoktāsmi bhuñje 'parimitaṃ sadā
      bhikṣe vārṣṇeya pārthau vām ekāṃ tṛptiṃ prayacchatām
  3 evam uktau tam abrūtāṃ tatas tau kṛṣṇa pāṇḍavau
      kenānnena bhavāṃs tṛpyet tasyānnasya yatāvahe
  4 evam uktaḥ sa bhagavān abravīt tāv ubhau tataḥ
      bhāṣamāṇau tadā vīrau kim annaṃ kriyatām iti
  5 nāham annaṃ bubhukṣe vai pāvakaṃ māṃ nibodhatam
      yadannam anurūpaṃ me tad yuvāṃ saṃprayacchatam
  6 idam indraḥ sadā dāvaṃ khāṇḍavaṃ parirakṣati
      taṃ na śaknomy ahaṃ dagdhuṃ rakṣyamāṇaṃ mahātmanā
  7 vasaty atra sakhā tasya takṣakaḥ pannagaḥ sadā
      sagaṇas tat kṛte dāvaṃ parirakṣati vajrabhṛt
  8 tatra bhūtāny anekāni rakṣyante sma prasaṅgataḥ
      taṃ didhakṣur na śaknomi dagdhuṃ śakrasya tejasā
  9 sa māṃ prajvalitaṃ dṛṣṭvā meghāmbhobhiḥ pravarṣati
      tato dagdhuṃ na śaknomi didhakṣur dāvam īpsitam
  10 sa yuvābhyāṃ sahāyābhyām astravidbhyāṃ samāgataḥ
     daheyaṃ khāṇḍavaṃ dāvam etad annaṃ vṛtaṃ mayā
 11 yuvāṃ hy udakadhārās tā bhūtāni ca samantataḥ
     uttamāstravido samyak sarvato vārayiṣyathaḥ
 12 evam ukte pratyuvāca bībhatsur jātavedadam
     didhakṣuṃ khāṇḍavaṃ dāvam akāmasya śatakratoḥ
 13 uttamāstrāṇi me santi divyāni ca bahūni ca
     yair ahaṃ śaknuyāṃ yoddhum api vajradharān bahūn
 14 dhanur me nāsti bhagavan bāhuvīryeṇa saṃmitam
     kurvataḥ samare yatnaṃ vegaṃ yad viṣaheta me
 15 śaraiś ca me 'rtho bahubhir akṣayaiḥ kṣipram asyataḥ
     na hi voḍhuṃ rathaḥ śaktaḥ śarān mama yathepsitān
 16 aśvāṃś ca divyān iccheyaṃ pāṇḍurān vātaraṃhasaḥ
     rathaṃ ca meghanirghoṣaṃ sūryapratima tejasam
 17 tathā kṛṣṇasya vīryeṇa nāyudhaṃ vidyate samam
     yena nāgān piśāmāṃś ca nihanyān mādhavo raṇe
 18 upāyaṃ karmaṇaḥ siddhau bhagavan vaktum arhasi
     nivārayeyaṃ yenendraṃ varṣamāṇaṃ mahāvane
 19 pauruṣeṇa tu yat kāryaṃ tat kartārau svapāvaka
     karaṇāni samarthāni bhagavan dātum arhasi

SECTION CCXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then that Brahmana addressed Arjuna and Vasudeva of the Satwata race, saying, 'Ye who are now staying so near unto Khandava are the two foremost of heroes on earth. I am a voracious Brahmana that always eateth much. O thou of the Vrishni race, and O Partha, I solicit you to gratify me by giving me sufficient food.' Thus addressed by the Brahmana, Krishna and the son of Pandu answered him, saying, 'O, tell us what kind of food will gratify thee so that we may endeavour to give it thee.' The illustrious Brahmana, thus replied to, said unto those heroes who were enquiring after the kind of food he sought, 'I do not desire to eat ordinary food. Know that I am Agni! Give me that food which suiteth me. This forest of Khandava is always protected by Indra. And as it is protected by the illustrious one, I always fail to consume it. In that forest dwelleth, with his followers and family, a Naga, called Takshaka, who is the friend of Indra. It is for him that the wielder of the thunderbolt protecteth this forest. Many other creatures also are thus protected here for the sake of Takshaka. Desiring to consume the forest I succeed not in my attempts in consequence of Indra's prowess. Beholding me blazing forth, he always poureth upon me water from the clouds. Therefore, I succeed not in consuming
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the forest of Khandava, although I desire very much to do so. I have now come to you--you who are both skilled in weapons! If you help me I will surely consume this forest: for even this is the food that is desired by me! As ye are conversant with excellent weapons, I pray you to prevent those showers from descending and any of the creatures from escaping, when I begin to consume this forest!'
"Janamejaya said, 'Why did the illustrious Agni desire to consume the forest of Khandava that was filled with various living creatures and protected by the chief of the celestials? When Agni consumed in wrath the forest of Khandava, it is evident there was a grave cause. I desire, O Brahmana, to hear all this in detail from thee. Tell me, O sage, how the Khandava forest was consumed in days of yore.'
"Vaisampayana said, 'O chief of men, I will narrate to you the story of the conflagration of Khandava as told by Rishis in the Purana. It hath been heard, O king, in the Purana that there was a celebrated king of the name of Swetaki who was endued with strength and prowess and who was equal unto Indra himself. No one on earth has equalled him in sacrifices, charity, and intelligence. Swetaki performed the five great sacrifices and many others, at all of which the presents unto Brahmanas were large. The heart of that monarch, O king, was always set upon sacrifices, religious rites, and gifts of all kinds. And king Swetaki of great intelligence, assisted by his Ritwiks performed sacrifices for many long years, till those sacrificial priests with eyes afflicted by the continued smoke and becoming very weak, left that monarch, wishing never more to assist at his sacrifices. The king, however, repeatedly asked those Ritwiks to come to him. But they came not to his sacrifice in consequence of the painful state of their eyes. The king, therefore, invited at the command of his own Ritwiks, others like unto them, and completed the sacrifice that he had begun. After some days had elapsed, king Swetaki desired to perform another sacrifice which should extend for a hundred years. But the illustrious monarch obtained not any priest to assist him in it. The celebrated king then, with his friends and relatives, casting off all sloth, repeatedly courted his priests with great persistence, by bowing down unto them, by conciliatory speeches, and by gifts of wealth. All of them, however, refused to accomplish the purpose which that king of immeasurable energy had in view. Then that royal sage, getting angry, addressed those Brahmanas sitting in their asylums, and said, 'If, ye Brahmanas, I were a fallen person, or, if, I were wanting in homage and service to you, I should then deserve to be abandoned without scruple by you and by other Brahmanas at the same time. But as I am neither degraded nor wanting in homage to you, it behoveth you not to obstruct the performance by me of my sacrifice or to abandon me thus, ye foremost of Brahmanas, without adequate reason. I seek, ye Brahmanas, your protection! It behoveth you to be propitious unto me. But, ye foremost of Brahmanas, if you abandon me from enmity alone or any improper
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motive, I shall go unto other priests for their assistance in this sacrifice of mine, and conciliating them by sweet words and gifts, I shall represent unto them the business I have on hand, so that they may accomplish it.' Having said this, the monarch became silent. And, O chastiser of foes, when those priests well knew that they could not assist at the king's sacrifice, they pretended to be angry, and addressing that best of monarchs said, 'O best of kings, thy sacrifices are incessant! By assisting thee always, we have all been fatigued. And as we have been wearied in consequence of these labours, it behoveth thee to give us leave. O sinless one, from loss of judgment thou canst not wait (but urgest us repeatedly). Go unto Rudra! He will assist at thy sacrifice!' Hearing those words of censure and wrath, king Swetaki became angry. And the monarch wending to the mountains of Kailasa, devoted himself to asceticism there. And, O king, the monarch began to worship Mahadeva, with fixed attention, and by observing the most rigid vows. And foregoing all food at times, he passed a long period. The monarch ate only fruits and roots sometimes at the twelfth and sometimes at the sixteenth hour of the whole day. King Swetaki stood for six months, rapt in attention, with arms upraised and steadfast eyes, like the trunk of a tree or a column rooted to the ground. And, O Bharata, Sankara at last gratified with that tiger among kings, who was undergoing such hard penances, showed himself unto him. And the god spake unto the monarch in a calm and grave voice, saying, 'O tiger among kings, O chastiser of foes, I have been gratified with thee for thy asceticism! Blest be thou! Ask now the boon that thou, O king, desirest.' Hearing these words of Rudra of immeasurable energy, the royal sage bowed unto that deity and replied, saying, 'O illustrious one, O thou that art worshipped by the three worlds, if thou hast been gratified with me, then, O god of gods, assist me thyself, O lord of the celestials, in my sacrifice!' Hearing these words spoken by the monarch, the illustrious god was gratified, and smilingly said, 'We do not ourselves assist at sacrifices: but as thou, O king, hast undergone severe penances, desirous of obtaining a boon, I will, O chastiser of foes, assist at thy sacrifice, upon, O king, this condition.' And Rudra continued, 'If, O king of kings, thou canst, for twelve years, pour without intermission libations of clarified butter into the fire, thyself leading all the while the life of a Brahmacharin with rapt attention, then thou shalt obtain from me what thou askest.' King Swetaki, thus addressed by Rudra, did all that he was directed to do by the wielder of the trident. And after twelve years had elapsed, he again came unto Maheswara. And Sankara, the Creator of the worlds upon seeing Swetaki, that excellent monarch, immediately said, in great gratification, 'I have been gratified by thee, O best of kings, with this thy own act! But, O chastiser of foes, the duty of assisting at sacrifices properly belongeth to Brahmanas. Therefore, O oppressor of foes, I will not myself assist at thy sacrifice today. There is on earth an exalted Brahmana who is even a portion of my own self. He is known by the name
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of Durvasa. Even that Brahmana endued with great energy will assist you in thy sacrifice. Let, therefore, every preparation be made.' Hearing these words uttered by Rudra, the king, returning to his own capital, began to collect all that was necessary. After everything had been collected, the monarch again presented himself before Rudra and said, 'Every necessary article hath been collected, and all my preparations are complete, through thy grace, O god of gods! Let me, therefore, be installed at the sacrifice tomorrow.' Having heard these words of that illustrious king, Rudra summoned Durvasa before him and said. 'This, O Durvasa, is that best of monarchs called Swetaki. At my command, O best of Brahmanas, assist even this king in his sacrifice.' And the Rishi Durvasa said unto Rudra, 'So be it.' Then the sacrifice for which king Swetaki had made those preparations, took place. And the illustrious monarch's sacrifice was performed according to the ordinance and in proper season. And the gifts, on that occasion, unto the Brahmanas were large. And after that monarch's sacrifice had come to an end, all the other priests who had come to assist at it went away with Durvasa's leave. All other Sadasyas also of immeasurable energy, who had been installed at that sacrifice, then went away. That exalted monarch then entered his own palace, worshipped by exalted Brahmanas conversant with the Vedas, eulogised by chanters of panegyrical hymns and congratulated by the citizens.
"Such was the history of that best of monarchs, the royal sage Swetaki, who, when the time came, ascended to heaven, having won great renown on earth, and accompanied by the Ritwiks and the Sadasyas that had helped him in life.'
"Vaisampayana continued, 'At that sacrifice of Swetaki, Agni had drunk clarified butter for twelve years. Indeed, clarified butter had been poured into Agni's mouth in a continuous stream for that period. Having drunk so much butter, Agni, satiated, desired not to drink butter again from the hand of anybody else at any other sacrifice. Agni became pale, having lost his colour, and he could not shine as before. He felt a loss of appetite from surfeit, and his energy itself decreased and sickness afflicted him. Then when the drinker of sacrificial libations perceived that his energy was gradually diminishing, he went to the sacred abode of Brahman that is worshipped by all. Approaching the great Deity seated on his seat, Agni said, 'O exalted one, Swetaki hath (by his sacrifice) gratified me to excess. Even now I am suffering from surfeit which I cannot dispel. O Lord of the universe, I am being reduced both in splendour and strength. I desire to regain, through thy grace, my own permanent nature.' Hearing these words from Hutavaha, the illustrious Creator of all things smilingly replied unto him, saying, 'O exalted one, thou hast eaten, for twelve years, a continuous stream of sacrificial butter poured into thy mouth! It is for this that illness hath seized thee. But, O Agni, grieve not for it. Thou shalt soon regain thy own nature. I shall dispel this surfeit of thine and the time for
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it is even come. The dreadful forest Khandava, that abode of the enemies of the gods, which thou hadst of old once consumed to ashes at the request of the gods, hath now become the home of numerous creatures. When thou will have eaten the fat of those creatures, thou shalt regain thy own nature. Proceed thither in haste to consume that forest with its living population. Thou wilt then be cured of thy malady.' Hearing the words that fell from the lips of the Supreme Deity, Hutasana proceeded with great speed and soon reached the forest of Khandava in great vigour. Arrived there, he suddenly blazed forth in anger, assisted by Vayu. Beholding Khandava on fire the dwellers (in the forest) that were there, made great efforts to extinguish the conflagration. Elephants by hundreds of thousands, speeding in anger, brought water in their trunks and scattered it upon the fire. Thousands of many-hooded snakes, mad with anger, hastily began to scatter upon fire much water from those many hoods of theirs. And so, O bull of Bharata's race, the other creatures dwelling in that forest, by various appliances and efforts, soon extinguished the fire. In this way, Agni blazed forth in Khandava repeatedly, even for seven times. And it was in this way that the blazing fire was extinguished there as often by the denizens of that forest.'"

Book 1
Chapter 216

1 [vai]
      evam uktas tu bhagavān dhūmaketur hutāśanaḥ
      cintayām āsa varuṇaṃ lokapālaṃ didṛkṣayā
      ādityam udake devaṃ nivasantaṃ jaleśvaram
  2 sa ca tac cintitaṃ jñātvā darśayām āsa pāvakam
      tam abravīd dhūmaketuḥ pratipūjya jaleśvaram
      caturthaṃ lokapālānāṃ rakṣitāraṃ maheśvaram
  3 somena rājñā yad dattaṃ dhanuś caiveṣudhī ca te
      tat prayacchobhayaṃ śīghraṃ rathaṃ ca kapilakṣaṇam
  4 kāryaṃ hi sumahat pārtho gāṇḍīvena kariṣyati
      cakreṇa vāsudevaś ca tan madarthe pradīyatām
      dadānīty eva varuṇaḥ pāvakaṃ pratyabhāṣata
  5 tato 'dbhutaṃ mahāvīryaṃ yaśaḥ kīrtivivardhanam
      sarvaśastrair anādhṛṣyaṃ sarvaśastrapramāthi ca
      sarvāyudhamahāmātraṃ parasenā pradharṣaṇam
  6 ekaṃ śatasahasreṇa saṃmitaṃ rāṣṭravardhanam
      citram uccāvacair varṇaiḥ śobhitaṃ ślakṣṇam avraṇam
  7 devadānavagandharvaiḥ pūjitaṃ śāśvatīḥ samāḥ
      prādād vai dhanu ratnaṃ tad akṣayyau ca maheṣudhī
  8 rathaṃ ca divyāśvayujaṃ kapipravara ketanam
      upetaṃ rājatair aśvair gāndharvair hemamālibhiḥ
      pāṇḍurābhrapratīkāśair mano vāyusamair jave
  9 sarvopakaraṇair yuktam ajayyaṃ devadānavaiḥ
      bhānumantaṃ mahāghoṣaṃ sarvabhūtamanoharam
  10 sasarja yat svatapasā bhauvano bhuvana prabhuḥ
     prajāpatir anirdeśyaṃ yasya rūpaṃ raver iva
 11 yaṃ sma somaḥ samāruhya dānavān ajayat prabhuḥ
     nagameghapratīkāśaṃ jvalantam iva ca śriyā
 12 āśritā taṃ rathaśreṣṭhaṃ śakrāyudhasamā śubhā
     tāpanīyā surucirā dhvajayaṣṭir anuttamā
 13 tasyāṃ tu vānaro divyaḥ siṃhaśārdūlalakṣaṇaḥ
     vinardann iva tatrasthaḥ saṃsthito mūrdhny aśobhata
 14 dhvaje bhūtāni tatrāsan vividhāni mahānti ca
     nādena ripusainyānāṃ yeṣāṃ saṃjñā praṇaśyati
 15 sa taṃ nānāpatākābhiḥ śobhitaṃ ratham uttamam
     pradakṣiṇam upāvṛtya daivatebhyaḥ praṇamya ca
 16 saṃnaddhaḥ kavacī khaḍgī baddhagodhāṅguli travān
     āruroha rathaṃ pārtho vimānaṃ sukṛtī yathā
 17 tac ca divyaṃ dhanuḥśreṣṭhaṃ brahmaṇā nirmitaṃ purā
     gāṇḍīvam upasaṃgṛhya babhūva mudito 'rjunaḥ
 18 hutāśanaṃ namaskṛtya tatas tad api vīryavān
     jagrāha balam āsthāya jyayā ca yuyuje dhanuḥ
 19 maurvyāṃ tu yujyamānāyāṃ balinā pāṇḍavena ha
     ye 'śṛṇvan kūjitaṃ tatra teṣāṃ vai vyathitaṃ manaḥ
 20 labdhvā rathaṃ dhanuś caiva tathākṣayyau maheṣudhī
     babhūva kalyaḥ kaunteyaḥ prahṛṣṭaḥ sāhyakarmaṇi
 21 vajranābhaṃ tataś cakraṃ dadau kṛṣṇāya pāvakaḥ
     āgneyam astraṃ dayitaṃ sa ca kalyo 'bhavat tadā
 22 abravīt pāvakaiś cainam etena madhusūdana
     amānuṣān api raṇe vijeṣyasi na saṃśayaḥ
 23 anena tvaṃ manuṣyāṇāṃ devānām api cāhave
     rakṣaḥpiśācadaityānāṃ nāgānāṃ cādhikaḥ sadā
     bhaviṣyasi na saṃdehaḥ pravarāri nibarhaṇe
 24 kṣiptaṃ kṣiptaṃ raṇe caitat tvayā mādhava śatruṣu
     hatvāpratihataṃ saṃkhye pāṇim eṣyati te punaḥ
 25 varuṇaś ca dadau tasmai gadām aśaniniḥsvanām
     daityānta karaṇīṃ ghorāṃ nāmnā kaumodakīṃ hareḥ
 26 tataḥ pāvakam abrūtāṃ prahṛṣṭau kṛṣṇa pāṇḍavau
     kṛtāstrau śastrasaṃpannau rathinau dhvajināv api
 27 kalyau svo bhagavan yoddhum api sarvaiḥ surāsuraiḥ
     kiṃ punar vajriṇaikena pannagārthe yuyutsunā
 28 [ārj]
     cakram astraṃ ca vārṣṇeyo visṛjan yudhi vīryavān
     triṣu lokeṣu tan nāsti yan na jīyāj janārdanaḥ
 29 gāṇḍīvaṃ dhanur ādāya tathākṣayyau maheṣudhī
     aham apy utsahe lokān vijetuṃ yudhi pāvaka
 30 sarvataḥ parivāryainaṃ dāvena mahatā prabho
     kāmaṃ saṃprajvalādyaiva kalyau svaḥ sāhyakarmaṇi
 31 [vai]
     evam uktaḥ sa bhagavān dāśārheṇārjunena ca
     taijasaṃ rūpam āsthāya dāvaṃ dagdhuṃ pracakrame
 32 sarvataḥ parivāryātha saptārcir jvalanas tadā
     dadāha khāṇḍavaṃ kruddho yugāntam iva darśayan
 33 parigṛhya samāviṣṭas tad vanaṃ bharatarṣabha
     meghastanita nirghoṣaṃ sarvabhūtāni nirdahan
 34 dahyatas tasya vibabhau rūpaṃ dāvasya bhārata
     meror iva nagendrasya kāñcanasya mahādyuteḥ

SECTION CCXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Havyavahana (Agni) in anger and disappointment, with his ailment uncured, went back to the Grandsire. And he represented unto Brahman all that had happened: The illustrious deity, reflecting for a moment, said unto him, 'O sinless one. I see a way by which thou mayest consume the forest of Khandava today in the very sight of Indra. Those old deities, Nara and Narayana, have become incarnate in the world of men to accomplish the business of the celestials. They are called on earth Arjuna and Vasudeva. They are even now staying in the forest of Khandava. Solicit them for aiding thee in consuming that forest. Thou shalt then consume the forest even if it be protected by the celestials. They will certainly prevent the population of Khandava from escaping, and thwart Indra also (in aiding any one in the escape). I have no doubt of this!' Hearing these words, Agni came in haste unto Krishna and Partha. O king, I have already told thee what he said, having approached the illustrious pair. O tiger among kings, hearing those words of Agni who was desirous of consuming the forest of Khandava against the will of Indra, Vibhatsu said unto him these words well-suited to the occasion, I have numberless excellent celestial weapons with which I can fight even many wielders of the thunderbolt. But, O exalted one, I have no bow suited to the strength
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of my arms, and capable of bearing the might I may put forth in battle. In consequence of the lightness of my hands also I require arrows that must never be exhausted. My car also is scarcely able to bear load of arrows that I would desire to keep by me. I desire celestial steeds of pure white, possessing the speed of the wind; and a car possessing the splendour of the sun and the clatter of whose wheels should resemble the roar of the clouds. Then, there is no weapon suited to Krishna's energy and with which Madhava can slay Nagas and Pisachas. O exalted one, it behoveth thee to give us the means by which success may be achieved and by which we may thwart Indra in pouring his showers upon that extensive forest. O Pavaka, we are ready to do all that manliness and prowess can do. But, O exalted one, it behoveth thee to give us the adequate means.'"

Book 1
Chapter 217

 1 [vai]
      tau rathābhyāṃ naravyāghrau dāvasyobhayataḥ sthitau
      dikṣu sarvāsu bhūtānāṃ cakrāte kadanaṃ mahat
  2 yatra yatra hi dṛśyante prāṇinaḥ khāṇḍavālayāḥ
      palāyantas tatra tatra tau vīrau paryadhāvatām
  3 chidraṃ hi na prapaśyanti rathayor āśu vikramāt
      āviddhāv iva dṛśyete rathinau tau rathottamau
  4 khāṇḍave dahyamāne tu bhūtāny atha sahasraśaḥ
      utpetur bhairavān nādān vinadanto diśo daśa
  5 dagdhaika deśā bahavo niṣṭaptāś ca tathāpare
      sphuṭitākṣā viśīrṇāś ca viplutāś ca vicetasaḥ
  6 samāliṅgya sutān anye pitṝn mātṝṃs tathāpare
      tyaktuṃ na śekuḥ snehena tathaiva nidhanaṃ gatāḥ
  7 vikṛtair darśanair anye samupetuḥ sahasraśaḥ
      tatra tatra vighūrṇantaḥ punar agnau prapedire
  8 dagdhapakṣākṣi caraṇā viceṣṭanto mahītale
      tatra tatra sma dṛśyante vinaśyantaḥ śarīriṇaḥ
  9 jalasthāneṣu sarveṣu kvāthyamāneṣu bhārata
      gatasattvāḥ sma dṛśyante kūrmamatsyāḥ sahasraśaḥ
  10 śarīraiḥ saṃpradīptaiś ca dehavanta ivāgnayaḥ
     adṛśyanta vane tasmin prāṇinaḥ prāṇasaṃkṣaye
 11 tāṃs tathotpatataḥ pārthaḥ śaraiḥ saṃchidya khaṇḍaśaḥ
     dīpyamāne tataḥ prāsyat prahasan kṛṣṇavartmani
 12 te śarācita sarvāṅgā vinadanto mahāravān
     ūrdhvam utpatya vegena nipetuḥ pāvake punaḥ
 13 śarair abhyāhatānāṃ ca dahyatāṃ ca vanaukasām
     virāvaḥ śrūyate ha sma samudrasyeva mathyataḥ
 14 vahneś cāpi prahṛṣṭasya kham utpetur mahārciṣaḥ
     janayām āsur udvegaṃ sumahāntaṃ divaukasām
 15 tato jagmur mahātmānaḥ sarva eva divaukasaḥ
     śaraṇaṃ devarājānaṃ sahasrākṣaṃ puraṃdaram
 16 [devāh]
     kiṃ nv ime mānavāḥ sarve dahyante kṛṣṇavartmanā
     kac cin na saṃkṣayaḥ prāpto lokānām amareśvara
 17 [vai]
     tac chrutvā vṛtrahā tebhyaḥ svayam evānvavekṣya ca
     khāṇḍavasya vimokṣārthaṃ prayayau harivāhanaḥ
 18 mahatā meghajālena nānārūpeṇa vajrabhṛt
     ākāśaṃ samavastīrya pravavarṣa sureśvaraḥ
 19 tato 'kṣamātrā visṛjan dhārāḥ śatasahasraśaḥ
     abhyavarṣat sahasrākṣaḥ pāvakaṃ khāṇḍavaṃ prati
 20 asaṃprāptās tu tā dhārās tejasā jātavedasaḥ
     kha eva samaśuṣyanta na kāś cit pāvakaṃ gatāḥ
 21 tato namucihā kruddho bhṛśam arciṣmatas tadā
     punar evābhyavarṣat tam ambhaḥ pravisṛjan bahu
 22 arcir dhārābhisaṃbaddhaṃ dhūmavidyut samākulam
     babhūva tad vanaṃ ghoraṃ stanayitnusaghoṣavat

SECTION CCXXVII

(Khandava-daha Parva continued)

"Vaisampayana, said, 'Thus addressed by Arjuna, the smoke-bannered Hutasana, desirous of an interview with Varuna, recollected that son of Aditi,--that deity protecting one of the points of the heavens and having his home in the water and ruling that element. Varuna, knowing that he was thought of by Pavaka, immediately appeared before that deity. The smoke-bannered celestial welcoming with reverence the ruler of the waters, that fourth of the Lokapalas, said unto that eternal god of gods, 'Give me without loss of time that bow and quiver, and that ape-bannered car also, which were obtained from king Soma. Partha will achieve a great task with Gandiva, and Vasudeva also with the discus! Give both, therefore, unto me today.' Hearing these words, Varuna replied unto Pavaka, saying, 'Well, I am giving them.' He then gave that wonderful jewel of a bow that was endued with great energy. That bow was the enhancer of fame and achievements, and was incapable of being injured by any weapon. It was the chief of all weapons, and the grinder of them all. And it was the smiter of hostile armies and was alone equal to a hundred thousand bows. It was the multiplier of kingdoms, and was variegated with excellent colours. It was well-adorned, and beautiful to behold, and without a mark of weakness or injury anywhere. And it was always worshipped both by the celestials and the Gandharvas. Varuna also gave two inexhaustible quivers, and he also gave a car furnished with celestial weapons and whose banner bore a large ape. Yoked unto that car were steeds white as silver of the fleecy clouds, and born in the region of the Gandharvas, and decked with golden harness, and resembling in fleetness the wind or the mind. And it was equipped with implement of war, and was incapable of being vanquished by the celestials or the Asuras. Its splendour was great and the sounds of its wheels was tremendous. It delighted the heart of every creature that looked at it. It
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had been made by Viswakarman, the architect of the universe and one of the lords of creation, after severe ascetic meditation. Its splendour, like that of the sun, was so great that no one could gaze at it. It was the very car from which the lord Soma had vanquished the Danavas. Resplendent with beauty, it looked like an evening cloud reflecting the effulgence of the setting sun. It was furnished with an excellent flag-staff of golden colour and great beauty. And there sat upon that flag-staff a celestial ape of form fierce like that of a lion or a tiger. Stationed on high, the ape seemed bent upon burning everything it beheld. And upon the (other) flags were various creatures of large size, whose roars and yells caused the enemy's soldiers to faint. Then Arjuna, accoutred in mail and armed with the sword, and his fingers cased in leathern gloves, walking round that excellent car adorned with numerous flags and bowing unto the gods, ascended it like a virtuous man riding in the celestial car that bears him to heaven. And taking up that celestial and first of bows created by Brahman of old and called Gandiva, Arjuna was filled with joy. And bowing unto Hutasana, Partha endued with great energy, took up the bow and strung it forcibly. Those who heard the noise that was made while the mighty Pandava strung that bow, quaked with fear. And having obtained that car and that bow, and the two inexhaustible quivers, the son of Kunti became glad and thought himself competent to assist at the task. And Pavaka then gave unto Krishna a discus with an iron pole attached to a hole in the centre. And it was a fiery weapon and became his favourite. Having obtained that weapon, Krishna also became equal to the task. Pavaka then, addressing Krishna, said, 'With this, O slayer of Madhu, thou shalt be able without doubt to vanquish in battle even foes that are not human. With this weapon, without doubt, thou shalt be superior in battle to men and gods, and Rakshasas and Pisachas, and Daityas and Nagas. And thou shalt certainly be able with this to smite all. And, O Madhava, hurled by thee in battle at thy foes, this weapon will irresistibly slay the enemy and again come back into thy hands.' And the lord Varuna, after this, gave unto Krishna a mace, of name Kaumodaki, capable of slaying every Daitya and producing, when hurled, a roar like that of the thunder. Then Arjuna and Achyuta, filled with joy said unto Pavaka, 'O exalted one, furnished with weapons and knowing their use, possessed of cars with flags and flagstaffs, we are now able to fight with even all the celestials and the Asuras (together), let alone the wielder of the thunderbolt desirous of fighting for the sake of the Naga (his friend Takshaka).' Arjuna also said, 'O Pavaka, while Hrishikesa, endued with abundant energy, moves on the field of battle with this discus in hand, there is nothing in the three worlds that he will not be able to consume by hurling this weapon. Having obtained the bow Gandiva and this couple of inexhaustible quivers I also am ready to conquer in battle the three worlds. Therefore, O lord, blaze thou forth as thou likest, surrounding this large forest on every side. We are quite able
p. 441
to help thee.'
"Vaisampayana continued, 'Thus addressed both by Dasarha and Arjuna, the illustrious god then put forth his most energetic form, and prepared to consume the forest. Surrounding it on all sides with his seven flames, he began to consume the forest of Khandava, exhibiting his all-consuming form like that at the end of the Yuga (cycle). And, O bull of Bharata's race, surrounding that forest and catching it from all sides with a roar like that of the clouds, Agni made every creature within it tremble. And, O Bharata, that burning forest then looked resplendent like the king of mountains, Meru, blazing with the rays of the sun fallen thereupon.'"

Book 1
Chapter 218

1 [vai]
      tasyābhivarṣato vāri pāṇḍavaḥ pratyavārayat
      śaravarṣeṇa bībhatsur uttamāstrāṇi darśayan
  2 śaraiḥ samantataḥ sarvaṃ khāṇḍavaṃ cāpi pāṇḍavaḥ
      chādayām āsa tad varṣam apakṛṣya tato vanāt
  3 na ca sma kiṃ cic chaknoti bhūtaṃ niścaritaṃ tataḥ
      saṃchādyamāne khagamair asyatā savyasācinā
  4 takṣakas tu na tatrāsīt sarparājo mahābalaḥ
      dahyamāne vane tasmin kurukṣetre 'bhavat tadā
  5 aśvasenas tu tatrāsīt takṣakasya suto balī
      sa yatnam akarot tīvraṃ mokṣārthaṃ havyavāhanāt
  6 na śaśāka vinirgantuṃ kaunteya śarapīḍitaḥ
      mokṣayām āsa taṃ mātā nigīrya bhujagātmajā
  7 tasya pūrvaṃ śiro grastaṃ puccham asya nigīryate
      ūrdhvam ācakrame sā tu pannagī putragṛddhinī
  8 tasyās tīkṣṇena bhallena pṛthu dhāreṇa pāṇḍavaḥ
      śiraś ciccheda gacchantyās tām apaśyat sureśvaraḥ
  9 taṃ mumocayiṣur vajrī vātavarṣeṇa pāṇḍavam
      mohayām āsa tat kālam aśvasenas tvam ucyate
  10 tāṃ ca māyāṃ tadā dṛṣṭvā ghorāṃ nāgena vañcitaḥ
     dvidhā tridhā ca ciccheda khagatān eva bhārata
 11 śaśāpa taṃ ca saṃkruddho bībhatsur jihmagāminam
     pāvako vāsudevaś ca apratiṣṭho bhaved iti
 12 tato jiṣṇuḥ sahasrākṣaṃ khaṃ vitatyeṣubhiḥ śitaiḥ
     yodhayām āsa saṃkruddho vañcanāṃ tām anusmaran
 13 devarāḍ api taṃ dṛṣṭvā saṃrabdham iva phalgunam
     svam astram asṛjad dīptaṃ yat tatānākhilaṃ nabhaḥ
 14 tato vāyur mahāghoṣaḥ kṣobhayan sarvasāgarān
     viyatstho 'janayan meghāñ jaladhārā muca ākulān
 15 tad vighātārtham asṛjad arjuno 'py astram uttamam
     vāyavyam evābhimantrya pratipattiviśāradaḥ
 16 tenendrāśani meghānāṃ vīryaujas tadvināśitam
     jaladhārāś ca tāḥ śeṣaṃ jagmur neśuś ca vidyutaḥ
 17 kṣaṇena cābhavad vyoma saṃpraśānta rajas tamaḥ
     sukhaśītānila guṇaṃ prakṛtisthārka maṇḍalam
 18 niṣpratīkāra hṛṣṭaś ca hutabhug vividhākṛtiḥ
     prajajvālātulārciṣmān svanādaiḥ pūrayañ jagat
 19 kṛṣṇābhyāṃ rakṣitaṃ dṛṣṭvā taṃ ca dāvam ahaṃ kṛtāḥ
     samutpetur athākāśaṃ suparṇādyāḥ patatriṇaḥ
 20 garuḍā vajrasadṛśaiḥ pakṣatuṇḍa nakhais tathā
     prahartukāmāḥ saṃpetur ākāśāt kṛṣṇa pāṇḍavau
 21 tathaivoraga saṃghātāḥ pāṇḍavasya samīpataḥ
     utsṛjanto viṣaṃ ghoraṃ niścerur jvalitānanāḥ
 22 tāṃś cakarta śaraiḥ pārthaḥ saroṣān dṛśyakhe carān
     vivaśāś cāpatan dīptaṃ dehābhāvāya pāvakam
 23 tataḥ surāḥ sagandharvā yakṣarākṣasa pannagāḥ
     utpetur nādam atulam utsṛjanto raṇārthiṇaḥ
 24 ayaḥ kaṇapa cakrāśma bhuśuṇḍy udyatabāhavaḥ
     kṛṣṇa pārthau jighāṃsantaḥ krodhasaṃmūrcchitaujasaḥ
 25 teṣām abhivyāharatāṃ śastravarṣaṇṃ ca muñcatām
     pramamāthottamāṅgāni bībhatsur niśitaiḥ śaraiḥ
 26 kṛṣṇaś ca sumahātejāś cakreṇāri nihā tadā
     daityadānava saṃghānāṃ cakāra kadanaṃ mahat
 27 athāpare śarair viddhāś cakravegeritās tadā
     velām iva samāsādya vyātiṣṭhanta mahaujasaḥ
 28 tataḥ śakro 'bhisaṃkruddhas tridaśānāṃ maheśvaraḥ
     pāṇḍuraṃ gajam āsthāya tāv ubhau samabhidravat
 29 aśaniṃ gṛhya tarasā vajram astram avāsṛjat
     hatāv etāv iti prāha surān asurasūdanaḥ
 30 tataḥ samudyatāṃ dṛṣṭvā devendreṇa mahāśanim
     jagṛhuḥ sarvaśastrāṇi svāni svāni surās tadā
 31 kāladaṇḍaṃ yamo rājā śibikāṃ ca dhaneśvaraḥ
     pāśaṃ ca varuṇas tatra vicakraṃ ca tathā śivaḥ
 32 oṣadhīr dīpyamānāś ca jagṛhāte 'śvināv api
     jagṛhe ca dhanur dhātā musalaṃ ca jayas tathā
 33 parvataṃ cāpi jagrāha kruddhas tvaṣṭā mahābalaḥ
     aṃśas tu śaktiṃ jagrāha mṛtyur devaḥ paraśvadham
 34 pragṛhya parighaṃ ghoraṃ vicacārāryamā api
     mitraś ca kṣura paryantaṃ cakraṃ gṛhya vyatiṣṭhata
 35 pūṣā bhagaś ca saṃkruddhaḥ savitā ca viśāṃ pate
     āttakārmukanistriṃśāḥ kṛṣṇa pārthāv abhidrutāḥ
 36 rudrāś ca vasavaś caiva marutaś ca mahābalāḥ
     viśve devās tathā sādhyā dīpyamānāḥ svatejasā
 37 ete cānye ca bahavo devās tau puruṣottamau
     kṛṣṇa pārthau jighāṃsantaḥ pratīyur vividhāyudhāḥ
 38 tatrādbhutāny adṛśyanta nimittāni mahāhave
     yugāntasamarūpāṇi bhūtotsādāya bhārata
 39 tathā tu dṛṣṭvā saṃrabdhaṃ śakraṃ devaiḥ sahācyutau
     abhītau yudhi durdharṣau tasthatuḥ sajjakārmukau
 40 āgatāṃś caiva tān dṛṣṭvā devān ekaikaśas tataḥ
     nyavārayetāṃ saṃkruddhau bāṇair varjopamais tadā
 41 asakṛd bhagnasaṃkalpāḥ surāś ca bahuśaḥ kṛtāḥ
     bhayād raṇaṃ parityajya śakram evābhiśiśriyuḥ
 42 dṛṣṭvā nivāritān devān mādhavenārjunena ca
     āścaryam agamas tatra munayo divi viṣṭhitāḥ
 43 śakraś cāpi tayor vīryam upalabhyāsakṛd raṇe
     babhūva paramaprīto bhūyaś caitāv ayodhayat
 44 tato 'śmavarṣaṃ sumahad vyasṛjat pākaśāsanaḥ
     bhūya eva tadā vīryaṃ jijñāsuḥ savyasācinaḥ
     tac charair arjuno varṣaṃ pratijaghne 'tyamarṣaṇaḥ
 45 viphalaṃ kriyamāṇaṃ tat saṃprekṣya ca śatakratuḥ
     bhūyaḥ saṃvardhayām āsa tad varṣaṃ devarāḍ atha
 46 so 'śmavarṣaṃ mahāvegair iṣubhiḥ pākaśāsaniḥ
     vilayaṃ gamayām āsa harṣayan pitaraṃ tadā
 47 samutpāṭya tu pāṇibhyāṃ mandarāc chikharaṃ mahat
     sadrumaṃ vyasṛjac chakro jighāṃsuḥ pāṇḍunandanam
 48 tato 'rjuno vegavadbhir jvalitāgrair ajihmagaiḥ
     bāṇair vidhvaṃsayām āsa gireḥ śṛṅgaṃ sahasradhā
 49 girer viśīryamāṇasya tasya rūpaṃ tadā babhau
     sārkacandra grahasyeva nabhasaḥ praviśīryataḥ
 50 tenāvāk patatā dāve śailena mahatā bhṛśam
     bhūya eva hatās tatra prāṇinaḥ khāṇḍavālayāḥ

SECTION CCXXVIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then those foremost of car-warriors (Krishna and Arjuna), riding in their cars and placing themselves on opposite sides of that forest, began a great slaughter, on all sides, of the creatures dwelling in Khandava. At whatever point any of the creatures residing in Khandava could be seen attempting to escape, thither rushed those mighty heroes (to prevent its flight). Indeed those two excellent cars seemed to be but one, and the two warriors also therein but one individual. And while the forest was burning, hundreds and thousands of living creatures, uttering frightful yells, began to run about in all directions. Some had particular limbs burnt, some were scorched with excessive heat, and some came out, and some ran about from fear. And some clasping their children and some their parents and brothers, died calmly without, from excess of affection, being able to abandon these that were dear to them. And many there were who biting their nether lips rose upwards and soon fell whirling into the blazing element below. And some were seen to roll on the ground with wings, eyes, and feet scorched and burnt. These creatures were all seen to perish there almost soon enough. The tanks and ponds within that forest, heated by the fire around, began to boil; the fishes and the tortoises in them were all seen to perish. During that great slaughter of living creatures in that forest, the burning bodies of various animals looked as if fire itself had assumed many forms. The birds that took wings to escape from that conflagration were pierced by Arjuna with his shafts, and cut into pieces, they fell down into the burning element below. Pierced all over with Arjuna's shafts, the birds dropped down into the burning forest, uttering loud cries. The denizens of the forest, struck with those shafts, began to roar and yell. The clamour they raised was like unto the frightful uproar heard during the churning of the ocean (in days of yore). The mighty flames of the blazing fire reaching the firmament, caused great anxiety to the celestials themselves. Then all the illustrious dwellers in heaven went in a body unto him
p. 442
of a hundred sacrifices and thousand eyes, viz., their chief, that grinder of Asuras. Approaching Indra, the celestial said, 'Why, O lord of immortals, doth Agni burn these creatures below? Hath the time come for the destruction of the world?'
"Vaisampayana continued, 'Hearing these words of the gods, and himself beholding what Agni was doing, the slayer of Vritra set out for the protection of the forest of Khandava. And Vasava, the chief of the celestials soon covering the sky with masses of clouds of every kind began to shower upon the burning forest. Those masses of clouds by hundreds and thousands, commanded by Indra began to pour rain upon Khandava in showers thick as the flag-staffs of battle-cars. But the showers were all dried up in the sky itself by the heat of the fire and could not, therefore, reach the fire at all! Then the slayer of Namuchi, getting angry with Agni, collected huge masses of clouds and caused them to yield a heavy downpour. Then with the flames contending with those heavy showers, and with masses of clouds overhead, that forest, filled with smoke and flashes of lightning, became terrible to behold.'"

Book 1
Chapter 219

1 [vai]
      tathā śailanipātena bhīṣitāḥ khāṇḍavālayāḥ
      dānavā rākṣasā nāgās tarakṣvṛkṣavanaukasaḥ
      dvipāḥ prabhinnāḥ śārdūlāḥ siṃhāḥ kesariṇas tathā
  2 mṛgāś ca mahiṣāś caiva śataśaḥ pakṣiṇas tathā
      samudvignā visasṛpus tathānyā bhūtajātayaḥ
  3 taṃ dāvaṃ samudīkṣantaḥ kṛṣṇau cābhyudyatāyudhau
      utpātanād aśabdena saṃtrāsita ivābhavan
  4 svatejo bhāsvaraṃ cakram utsasarja janārdanaḥ
      tena tā jātayaḥ kṣudrāḥ sadānava niśācarāḥ
      nikṛttāḥ śataśaḥ sarvā nipetur analaṃ kṣaṇāt
  5 adṛśyan rākṣasās tatra kṛṣṇa cakravidāritāḥ
      vasā rudhirasaṃpṛktāḥ saṃdhyāyām iva toyadāḥ
  6 piśācān pakṣiṇo nāgān paśūṃś cāpi sahasraśaḥ
      nighnaṃś carati vārṣṇeyaḥ kālavat tatra bhārata
  7 kṣiptaṃ kṣiptaṃ hi tac cakraṃ kṛṣṇasyāmitra ghātinaḥ
      hatvānekāni sattvāni pāṇim eti punaḥ punaḥ
  8 tathā tu nighnatas tasya sarvasattvāni bhārata
      babhūva rūpam atyugraṃ sarvabhūtātmanas tadā
  9 sametānāṃ ca devānāṃ dānavānāṃ ca sarvaśaḥ
      vijetā nābhavat kaś cit kṛṣṇa pāṇḍavayor mṛdhe
  10 tayor balāt paritrātuṃ taṃ dāvaṃ tu yadā surāḥ
     nāśaknuvañ śamayituṃ tadābhūvan parāṅmukhāḥ
 11 śatakratuś ca saṃprekṣya vimukhān devatā gaṇān
     babhūvāvasthitaḥ prītaḥ praśaṃsan kṛṣṇa pāṇḍavau
 12 nivṛtteṣu tu deveṣu vāg uvācāśarīriṇī
     śatakratum abhiprekṣya mahāgambhīra niḥsvanā
 13 na te sakhā saṃnihitas takṣakaḥ pannagottamaḥ
     dāhakāle khāṇḍavasya kurukṣetraṃ gato hy asau
 14 na ca śakyo tvayā jetuṃ yuddhe 'smin samavasthitau
     vāsudevārjunau śakra nibodhedaṃ vaco mama
 15 naranārāyaṇau devau tāv etau viśrutau divi
     bhavān apy abhijānāti yad vīryau yat parākramau
 16 naitau śakyau durādharṣau vijetum ajitau yudhi
     api sarveṣu lokeṣu purāṇāv ṛṣisattamau
 17 pūjanīyatamāv etāv api sarvaiḥ surāsuraiḥ
     sayakṣarakṣogandharvanarakiṃnara pannagaiḥ
 18 tasmād itaḥ suraiḥ sārdhaṃ gantum arhasi vāsava
     diṣṭaṃ cāpy anupaśyaitat khāṇḍavasya vināśanam
 19 iti vācam abhiśrutya tathyam ity amareśvaraḥ
     kopāmarṣau samutsṛjya saṃpratasthe divaṃ tadā
 20 taṃ prasthitaṃ mahātmānaṃ samavekṣya divaukasaḥ
     tvaritāḥ sahitā rājann anujagmuḥ śatakratum
 21 devarājaṃ tadā yāntaṃ saha devair udīkṣya tu
     vāsudevārjunau vīrau siṃhanādaṃ vinedatuḥ
 22 devarāje gate rājan prahṛṣṭau kṛṣṇa pāṇḍavau
     nirviśaṅkaṃ punar dāvaṃ dāhayām āsatus tadā
 23 sa māruta ivābhrāṇi nāśayitvārjunaḥ surān
     vyadhamac charasaṃpātaiḥ prāṇinaḥ khāṇḍavālayān
 24 na ca sma kiṃ cic chaknoti bhūtaṃ niścaritaṃ tataḥ
     saṃchidyamānam iṣubhir asyatā savyasācinā
 25 nāśakaṃs tatra bhūtāni mahānty api raṇe 'rjunam
     nirīkṣitum amogheṣuṃ kariṣyanti kuto raṇam
 26 śatenaikaṃ ca vivyādha śataṃ caikena pattriṇā
     vyasavas te 'patann agnau sākṣāt kālahatā iva
 27 na cālabhanta te śarma rodhaḥsu viṣameṣu ca
     pitṛdeva nivāseṣu saṃtāpaś cāpy ajāyata
 28 bhūtasaṃgha sahasrāś ca dīnāś cakrur mahāsvanam
     ruruvur vāraṇāś caiva tathaiva mṛgapakṣiṇaḥ
     tena śabdena vitresur gaṅgodadhi carā jhaṣāḥ
 29 na hy arjunaṃ mahābāhuṃ nāpi kṛṣṇaṃ mahābalam
     nirīkṣituṃ vai śaknoti kaś cid yoddhuṃ kutaḥ punaḥ
 30 ekāyanagatā ye 'pi niṣpatanty atra ke cana
     rākṣasān dānavān nāgāñ jaghne cakreṇa tān hariḥ
 31 te vibhinnaśiro dehāś cakravegād gatāsavaḥ
     petur āsye mahākāyā dīptasya vasuretasaḥ
 32 sa māṃsarudhiraughaiś ca medaughaiś ca samīritaḥ
     upary ākāśago vahnir vidhūmaḥ samadṛśyata
 33 dīptākṣo dīptajihvaś ca dīptavyātta mahānanaḥ
     dīptordhva keśaḥ piṅgākṣaḥ piban prāṇabhṛtāṃ vasām
 34 tāṃ sa kṛṣṇārjuna kṛtāṃ sudhāṃ prāpya hutāśanaḥ
     babhūva muditas tṛptaḥ parāṃ nirvṛtim āgataḥ
 35 athāsuraṃ mayaṃ nāma takṣakasya niveśanāt
     vipradravantaṃ sahasā dadarśa madhusūdanaḥ
 36 tam agniḥ prārthayām āsa didhakṣur vātasārathiḥ
     dehavān vai jaṭī bhūtvā nadaṃś ca jalado yathā
     jighāṃsur vāsudevaś ca cakram udyamya viṣṭhitaḥ
 37 sacakram udyataṃ dṛṣṭvā didhakṣuṃ ca hutāśanam
     abhidhāvārjunety evaṃ mayaś cukrośa bhārata
 38 tasya bhītasvanaṃ śrutvā mā bhair iti dhanaṃjayaḥ
     pratyuvāca mayaṃ pārtho jīvayann iva bhārata
 39 taṃ pārthenābhaye datte namucer bhrātaraṃ mayam
     na hantum aicchad dāśārhaḥ pāvako na dadāha ca
 40 tasmin vane dahyamāne ṣaḍ agnir na dadāha ca
     aśvasenaṃ mayaṃ cāpi caturaḥ śārṅgakān iti

SECTION CCXXIX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then Vibhatsu, the son of Pandu, invoking his excellent weapons, prevented that shower of rain by Indra, by means of a shower of his own weapons. And Arjuna of immeasurable soul soon covered the forest of Khandava with innumerable arrows like the moon covering the atmosphere with a thick fog. When the sky above that forest was thus covered with the arrows of Arjuna no living creature could then escape from below. And it so happened that while that forest was burning, Takshaka, the chief of the Nagas, was not there, having gone at that time to the field of Kurukshetra. But Aswasena, the mighty son of Takshaka, was there. He made great efforts to escape from that fire; but confined by Arjuna's shafts he succeeded not in finding a way. It was then that his mother, the daughter of a snake, determined to save him by swallowing him first. His mother first swallowed his head and then was swallowing his tail. And desirous of saving her son, the sea-snake rose (up from the earth) while still employed in swallowing her son's tail. But Arjuna as soon as he beheld her escaping, severed her head from her body by means of a sharp and keen-edged arrow. Indra saw all this, and desiring to save his friend's son, the wielder of the thunderbolt, by raising a violent wind, deprived Arjuna of consciousness. During those few moments, Aswasena succeeded in effecting his escape. Beholding that manifestation of the power of illusion, and deceived by that snake, Arjuna was much enraged. He forthwith cut every animal seeking to escape by the skies, into two, three, or more pieces. And
p. 443
[paragraph continues] Vibhatsu in anger, and Agni, and Vasudeva also, cursed the snake that had escaped so deceitfully, saying, 'Never shalt thou be famous!' And Jishnu remembering the deception practised upon him, became angry, and covering the firmament with a cloud of arrows, sought to fight with him of a thousand eyes. The chief of the celestials also, seeing Arjuna in anger, sought to fight with him, and hurled his own fierce weapons, covering the wide expanse of the firmament. Then the winds, making a loud roar and agitating all the oceans, brought together masses of clouds in the sky, charged with torrents of rain. Those masses of clouds began to vomit thunder and terrible flashes of lightning charged with the thunderclap. Then Arjuna possessing a knowledge of means, hurled the excellent weapon called Vayavya with proper mantras to dispel those clouds. With that weapon the energy and force of Indra's thunderbolt and of those clouds were destroyed. And the torrents of rain with which those clouds were charged were all dried up, and the lightning that played amongst them was also destroyed. Within a moment the sky was cleared of dust and darkness, and a delicious, cool breeze began to blow and the disc of the sun resumed its normal state. Then the eater of clarified butter (Agni), glad because none could baffle him, assumed various forms, and sprinkled over with the fat exuded by the bodies of creatures, blazed forth with all his flames, filling the universe with his roar. Then numerous birds of the Garuda tribe bearing excellent feathers, beholding that the forest was protected by Krishna and Arjuna, descended filled with pride, from the upper skies, desirous of striking those heroes with their thunderlike wings, beaks and claws. Innumerable Nagas also, with faces emitting fire descending from high, approached Arjuna, vomiting the most virulent poison all the while. Beholding them approach, Arjuna cut them into pieces by means of arrows steeped in the fire of his own wrath. Then those birds and snakes, deprived of life, fell into the burning element below. And there came also, desirous of battle, innumerable Asuras with Gandharvas and Yakshas and Rakshasas and Nagas sending forth terrific yells. Armed with machines vomiting from their throats (mouths?) iron balls and bullets, and catapults for propelling huge stones, and rockets, they approached to strike Krishna and Partha, their energy and strength increased by wrath. But though they rained a perfect shower of weapons, Vibhatsu, addressing them reproachfully, struck off their heads with his own sharp arrows. That slayer of foes, Krishna, also, endued with great energy, made a great slaughter of the Daitya and the Danava with his discus. Many Asuras of immeasurable might, pierced with Krishna's arrows and smitten with the force of his discus, became motionless like waifs and strays stranded on the bank by the violence of the waves. Then Sakra the lord of the celestials, riding on his white elephant, rushed at those heroes, and taking up his thunderbolt which could never go in vain, hurled it with great force. And the slayer of Asuras said unto the gods, 'These two are slain.' Beholding the fierce thunderbolt about to be hurled
p. 444
by their chief, the celestials all took up their respective weapons. Yama, O king, took up the death-dealing mace, and Kuvera his spiked club, and Varuna his noose and beautiful missile. And Skanda (Kartikeya) took up his long lance and stood motionless like the mountain of Meru. The Aswins stood there with resplendent plants in their hands. Dhatri stood, bow in hand, and Jaya with a thick club. Tvashtri of great strength took up in wrath, a huge mountain and Surya stood with a bright dart, and Mrityu with a battle-axe. Aryaman stalked about with a terrible bludgeon furnished with sharp spikes, and Mitra stood there with a discus sharp as a razor. And, O monarch, Pusha and Bhaga and Savitri, in wrath, rushed at Krishna and Partha with bows and scimitars in hand. And Rudras and the Vasus, the mighty Maruts and the Viswedevas and the Sadhyas, all resplendent with their own energy,--these and many other celestials, armed with various weapons rushed against those exalted of men, Krishna and Partha, for smiting them down. Then were seen in that great conflict wonderful portents all around robbing every creature of his sense, and resembling those that appeared at the time of the universal dissolution. But Arjuna and Krishna, fearless and invincible in battle, beholding Sakra and the other celestials prepared for fight, calmly waited, bows in hands. Skilled in battle, those heroes in wrath assailed the advancing host of celestials with their own thunderlike arrows. The celestials repeatedly routed by Krishna and Arjuna, at last left the field of battle for fear and sought the protection of Indra. The Munis who were witnessing the battle from the skies, beholding the celestials defeated by Madhava and Arjuna, were filled with wonder. Sakra also repeatedly witnessing their prowess in battle, became exceedingly gratified, and once more rushed to the assault. The chastiser of Paka then caused a heavy shower of stones, desiring to ascertain the prowess of Arjuna who was able to draw the bow even with his left hand. Arjuna, in great wrath, dispelled with his arrows that thick shower. Then he of a hundred sacrifices beholding that shower baffled, once more caused a thicker shower of stones. But the son of the chastiser of Paka (viz., Arjuna) gratified his father by baffling that shower also with his swift arrows. Then Sakra, desirous of smiting down the son of Pandu, tore up with his hands a large peak from Mandara, with tall trees on it, and hurled it against him. But Arjuna divided that mountain-peak into a thousand pieces by his swift-going and fire-mouthed arrows. The fragments of that mountain, in falling through the skies, looked as if the sun and the moon and the planets, displaced from their positions fell down on earth. That huge peak fell down upon that forest and by its fall killed numerous living creatures that dwelt in Khandava.'"

Book 1
Chapter 220

 

 

 1 [j]
      kimarthaṃ śārṅgakān agnir na dadāha tathāgate
      tasmin vane dahyamāne brahmann etad vadāśu me
  2 adāhe hy aśvasenasya dānavasya mayasya ca
      kāraṇaṃ kīrtitaṃ brahmañ śārṅgakānāṃ na kīrtitam
  3 tad etad adbhutaṃ brahmañ śārṅgānām avināśanam
      kīrtayasvāgnisaṃmarde kathaṃ te na vināśitāḥ
  4 [vai]
      yadarthaṃ śārṅgakān agnir na dadāha tathāgate
      tat te sarvaṃ yathāvṛttaṃ kathayiṣyāmi bhārata
  5 dharmajñānāṃ mukhyatamas tapasvī saṃśitavrataḥ
      āsīn maharṣiḥ śrutavān mandapāla iti śrutaḥ
  6 sa mārgam āsthito rājann ṛṣīṇām ūrdhvaretasām
      svādhyāyavān dharmaratas tapasvī vijitendriyaḥ
  7 sa gatvā tapasaḥ pāraṃ deham utsṛjya bhārata
      jagāma pitṛlokāya na lebhe tatra tat phalam
  8 sa lokān aphalān dṛṣṭvā tapasā nirjitān api
      papraccha dharmarājasya samīpasthān divaukasaḥ
  9 kimartham āvṛtā lokā mamaite tapasārjitāḥ
      kiṃ mayā na kṛtaṃ tatra yasyedaṃ karmaṇaḥ phalam
  10 tatrāhaṃ tat kariṣyāmi yadartham idam āvṛtam
     phalam etasya tapasaḥ kathayadhvaṃ divaukasaḥ
 11 [devāh]
     ṛṇino mānavā brahmañ jāyante yena tac chṛṇu
     kriyābhir brahmacaryeṇa prajayā ca na saṃśayaḥ
 12 tad apākriyate sarvaṃ yajñena tapasā sutaiḥ
     tapasvī yajñakṛc cāsi na tu te vidyate prajā
 13 ta ime prasavasyārthe tava lokāḥ samāvṛtāḥ
     prajāyasva tato lokān upabhoktāsi śāśvatān
 14 pun nāmno narakāt putras trātīti pitaraṃ mune
     tasmād apatyasaṃtāne yatasva dvijasattama
 15 [vai]
     tac chrutvā mandapālas tu teṣāṃ vākyaṃ divaukasām
     kva nu śīghram apatyaṃ syād bahulaṃ cety acintayat
 16 sa cintayann abhyagacchad bahula prasavān khagān
     śārṅgikāṃ śārṅgako bhūtvā jaritāṃ samupeyivān
 17 tasyāṃ putrān ajanayac caturo brahmavādinaḥ
     tān apāsya sa tatraiva jagāma lapitāṃ prati
     bālān sutān aṇḍa gatān mātrā saha munir vane
 18 tasmin gate mahābhāge lapitāṃ prati bhārata
     apatyasnehasaṃvignā jaritā bahv acintayat
 19 tena tyaktān asaṃtyājyān ṛṣīn aṇḍa gatān vane
     nājahat putrakān ārtā jaritā khāṇḍave nṛpa
     babhāra caitān saṃjātān svavṛttyā snehaviklavā
 20 tato 'gniṃ khāṇḍavaṃ dagdhum āyāntaṃ dṛṣṭavān ṛṣiḥ
     mandapālaś caraṃs tasmin vane lapitayā saha
 21 taṃ saṃkalpaṃ viditvāsya jñātvā putrāṃś ca bālakān
     so 'bhituṣṭāva viprarṣer brāhmaṇo jātavedasam
     putrān paridadad bhīto lokapālaṃ mahaujasam
 22 [mandapāla]
     tvam agne sarvadevānāṃ mukhaṃ tvam asi havyavāṭ
     tvam antaḥ sarvabhūtānāṃ gūḍhaś carasi pāvaka
 23 tvam ekam āhuḥ kavayas tvām āhus trividhaṃ punaḥ
     tvām aṣṭadhā kalpayitvā yajñavāham akalpayan
 24 tvayā sṛṣṭam idaṃ viśvaṃ vadanti paramarṣayaḥ
     tvadṛte hi jagat kṛtsnaṃ sadyo na syād dhutāśana
 25 tubhyaṃ kṛtvā namo viprāḥ svakarma vijitāṃ gatim
     gacchanti saha patnībhiḥ sutair api ca śāśvatīm
 26 tvām agne jaladān āhuḥ khe viṣaktān savidyutaḥ
     dahanti sarvabhūtāni tvatto niṣkramya hāyanāḥ
 27 jātavedas tavaiveyaṃ viśvasṛṣṭir mahādyute
     tavaiva karma vihitaṃ bhūtaṃ sarvaṃ carācaram
 28 tvayāpo vihitāḥ pūrvaṃ tvayi sarvam idaṃ jagat
     tvayi havyaṃ ca kavyaṃ ca yathāvat saṃpratiṣṭhitam
 29 agne tvam eva jvalanas tvaṃ dhātā tvaṃ bṛhaspatiḥ
     tvam aśvinau yamau mitraḥ somas tvam asi cānilaḥ
 30 [vai]
     evaṃ stutas tatas tena mandapālena pāvakaḥ
     tutoṣa tasya nṛpate muner amitatejasaḥ
     uvāca cainaṃ prītātmā kim iṣṭaṃ karavāṇi te
 31 tam abravīn mandapālaḥ prāñjalir havyavāhanam
     pradahan khāṇḍavaṃ dāvaṃ mama putrān visarjaya
 32 tatheti tat pratiśrutya bhagavān havyavāhanaḥ
     khāṇḍave tena kālena prajajvāla didhakṣay

 

SECTION CCXXX

(Khandava-daha Parva continued)

"Vaisampayana said, 'Then the inhabitants of the forest of Khandava, the Danavas and Rakshasas and Nagas and wolves and bears and other wild animals, and elephants with rent temples, and tigers, and lions with manes and deer and buffaloes by hundreds, and birds, and various other creatures, frightened at the falling stones and extremely anxious, began to fly in all directions. They saw the forest (burning all around) and Krishna and Arjuna also ready with their weapons. Frightened at the terrible sounds that were audible there those creatures lost their power of movement. Beholding the forest burning in innumerable places and Krishna also ready to smite them down with his weapons, they all set up a frightful roar. With that terrible clamour as also with the roar of fire, the whole welkin resounded, as it were, with the voice of portentous clouds. Kesava of dark hue and mighty arms, in order to compass their destruction, hurled at them his large and fierce discus resplendent with its own energy. The forest-dwellers including the Danavas and the Rakshasas, afflicted by that weapon, were cut in hundreds of pieces and fell unto the mouth of Agni. Mangled by Krishna's discus, the Asuras were besmeared with blood and fat and looked like evening clouds. And, O Bharata, he of the Vrishni race moved able like death itself, slaying Pisachas and birds and Nagas and other creatures by thousands. The discus itself, repeatedly hurled from the hands of Krishna, that slayer of all foes, came back to his hands after slaughtering numberless creatures. The face and form of Krishna that soul of every created thing--became fierce to behold while he was thus employed in the slaughter of the Pisachas, Nagas and Rakshasas. No one among the celestials, who had mustered there could vanquish in battle Krishna and Arjuna. When the celestials saw that they could not protect that forest from the might of Krishna and Arjuna by extinguishing that conflagration, they retired from the scene. Then, O monarch, he of a hundred sacrifices (Indra), beholding the immortals retreat, became filled with joy and applauded Krishna and Arjuna. And when the celestials gave up the fight, an incorporeal voice, deep and loud, addressing him of a hundred sacrifices, said, 'Thy friend Takshaka, that chief of snakes, hath not been slain! Before the conflagration commenced in Khandava he had journeyed to Kurukshetra. Know from my words, O Vasava, that Vasudeva and Arjuna are incapable of being vanquished in battle by any one! They are Nara and Narayana--those gods of old heard of in heaven! Thou knowest what their energy is and what their prowess. Invincible in battle, these best of old Rishis are unconquerable by any one in all the worlds! They deserve the most reverential worship of all the celestials and Asuras; of Yakshas and Rakshasas and Gandharvas, of human beings and Kinnaras and Nagas. Therefore, O
p. 446
[paragraph continues] Vasava, it behoveth thee to go hence with all the celestials. The destruction of Khandava hath been ordained by Fate!' Then the chief of the immortals, ascertaining those words to be true abandoned his wrath and jealousy, and went back to heaven. The dwellers in heaven, O monarch, beholding the illustrious Indra abandon the fight, followed him with all their soldiers. Then those heroes, Vasudeva and Arjuna, when they saw the chief of the celestials retreat accompanied by all the gods, set up a leonine roar. And, O monarch, Kesava and Arjuna, after Indra had left the scene, became exceedingly glad. Those heroes then fearlessly assisted at the conflagration of the forest. Arjuna scattered the celestials like the wind scattering the clouds, and slew with showers of his arrows, numberless creatures that dwelt in Khandava. Cut off by Arjuna's arrows, no one amongst the innumerable creatures could escape from the burning forest. Far from fighting with him, none amongst even the strongest creatures mustered there could look at Arjuna whose weapons were never futile. Sometimes piercing hundred creatures with one shaft and sometimes a single creature with hundred shafts, Arjuna moved about in his car. The creatures themselves, deprived of life, began to fall into the mouth of Agni (god of fire), struck down as it were by death itself. On the banks of rivers or on uneven plains or on crematoriums, go where they did, the creatures (dwelling in Khandava) found no ease, for wherever they sought shelter there they were afflicted by the heat. And hosts of creatures roared in pain, and elephants and deer and wolves set up cries of affliction. At that sound the fishes of the Ganges and the sea, and the various tribes of Vidyadharas dwelling in that forest all became frightened. O thou of mighty arms, let alone battling with them, no one, could even gaze at Arjuna and Janardana of dark hue. Hari slew with his discus those Rakshasas and Danavas and Nagas that rushed at him in bands. Of huge bodies, their heads and trunks were cut off by the swift motion of the discus, and deprived of life they fell down into the blazing fire. Gratified with large quantities of flesh, blood, and fat, the flames rose up to a great height without a curling wreath of smoke. Hutasana (fire-god) with blazing and coppery eyes, and flaming tongue and large mouth, and the hair on the crown of his head all fiery, drinking, with the help of Krishna and Arjuna, that nectar-like stream of animal fat, became filled with joy. Gratified greatly, Agni derived much happiness.
"And it so happened that the slayer of Madhu suddenly beheld an Asura of the name of Maya escaping from the abode of Takshaka. Agni having Vayu for his car-driver, assuming a body with matted locks on head, and roaring like the clouds, pursued the Asura, desirous of consuming him. Beholding the Asura, Vasudeva stood with his weapon upraised, ready to smite him down, seeing the discus uplifted and Agni pursuing from behind to burn him, Maya said 'Run to me, O Arjuna, and protect me!' Hearing his affrighted voice Arjuna said, 'Fear not!' That voice of Arjuna, O Bharata, seemed to give Maya his life. As the merciful son of Pritha said unto
p. 447
[paragraph continues] Maya that there was nothing to fear, he of the Dasarha race no longer desired to slay Maya who was the brother of Namuchi, and Agni also burned him not.'
"Vaisampayana continued, 'Protected from Indra by Krishna and Partha, Agni gifted with great intelligence, burned that forest for five and ten days. And while the forest burned Agni spared only six of its dwellers, viz., Aswasena, Maya, and four birds called Sarngakas.'"

 

Book 1
Chapter 221

 

  1 [vai]
      tataḥ prajvalite śukre śārṅgakās te suduḥkhitāḥ
      vyathitāḥ paramodvignā nādhijagmuḥ parāyaṇam
  2 niśāmya putrakān bālān mātā teṣāṃ tapasvinī
      jaritā duḥkhasaṃtaptā vilalāpa nareśvara
  3 ayam agnir dahan kakṣam ita āyāti bhīṣaṇaḥ
      jagat saṃdīpayan bhīmo mama duḥkhavivardhanaḥ
  4 ime ca māṃ karṣayanti śiśavo mandacetasaḥ
      abarhāś caraṇair hīnāḥ pūrveṣāṃ naḥ parāyaṇam
      trāsayaṃś cāyam āyāti lelihāno mahīruhān
  5 aśaktimattvāc ca sutā na śaktāḥ saraṇe mama
      ādāya ca na śaktāsmi putrān saritum anyataḥ
  6 na ca tyaktum ahaṃ śaktā hṛdayaṃ dūyatīva me
      kaṃ nu jahyām ahaṃ putraṃ kam ādāya vrajāmy aham
  7 kiṃ nu me syāt kṛtaṃ kṛtvā manyadhvaṃ putrakāḥ katham
      cintayānā vimokṣaṃ vo nādhigacchāmi kiṃ cana
      chādayitvā ca vo gātraiḥ kariṣye maraṇaṃ saha
  8 jaritārau kulaṃ hīdaṃ jyeṣṭhatvena pratiṣṭhitam
      sārisṛkvaḥ prajāyeta pitṝṇāṃ kulavardhanaḥ
  9 stamba mitras tapaḥ kuryād droṇo brahmavid uttamaḥ
      ity evam uktvā prayayau pitā vo nirghṛṇaḥ purā
  10 kam upādāya śakyeta gantuṃ kasyāpad uttamā
     kiṃ nu kṛtvā kṛtaṃ kāryaṃ bhaved iti ca vihvalā
 11 nāpaśyat svadhiyā mokṣaṃ svasutānāṃ tadānalāt
     evaṃ bruvantīṃ śārṅgās te pratyūcur atha mātaram
 12 sneham utsṛjya mātas tvaṃ pata yatra na havyavāṭ
     asmāsu hi vinaṣṭeṣu bhavitāraḥ sutās tava
     tvayi mātar vinaṣṭāyāṃ na naḥ syāt kulasaṃtatiḥ
 13 anvavaikṣyaitad ubhayaṃ kṣamaṃ syād yat kulasya naḥ
     tad vai kartuṃ paraḥ kālo mātar eṣa bhavet tava
 14 mā vai kulavināśāya snehaṃ kārṣīḥ suteṣu naḥ
     na hīdaṃ karma moghaṃ syāl lokakāmasya naḥ pituḥ
 15 [jaritā]
     idam ākhor bilaṃ bhūmau vṛkṣasyāsya samīpataḥ
     tad āviśadhvaṃ tvaritā vahner atra na vo bhayam
 16 tato 'haṃ pāṃsunā chidram apidhāsyāmi putrakāḥ
     evaṃ pratikṛtaṃ manye jvalataḥ kṛṣṇavartmanaḥ
 17 tata eṣyāmy atīte 'gnau vihartuṃ pāṃsusaṃcayam
     rocatām eṣa vopāyo vimokṣāya hutāśanāt
 18 [ṣārngakāh]
     abarhān māṃsabhūtān naḥ kravyādākhur vināśayet
     paśyamānā bhayam idaṃ na śakṣyāmo niṣevitum
 19 katham agnir na no dahyāt katham ākhur na bhakṣayet
     kathaṃ na syāt pitā moghaḥ kathaṃ mātā dhriyeta naḥ
 20 bila ākhor vināśaḥ syād agner ākāśacāriṇām
     anvavekṣyaitad ubhayaṃ śreyān dāho na bhakṣaṇam
 21 garhitaṃ maraṇaṃ naḥ syād ākhunā khādatā bile
     śiṣṭād iṣṭaḥ parityāgaḥ śarīrasya hutāśanāt

SECTION CCXXXI

(Khandava-daha Parva continued)

"Janamejaya said, 'O Brahmana, tell me why and when that forest burnt in that way, Agni consumed not the birds called Sarngakas? Thou hast, O Brahmana, recited (to us) the cause of Aswasena and the Danava Maya not having been consumed. But thou hast not as yet said what the cause was of the escape of the Sarngakas? The escape of those birds, O Brahmana, appeareth to me to be wonderful. Tell us why they were not destroyed in that dreadful conflagration.'
"Vaisampayana said, 'O slayer of all foes, I shall tell thee all as to why Agni did not burn up those birds during the conflagration. There was, O king, a great Rishi known by the name of Mandapala, conversant with all the shastras, of rigid vows, devoted to asceticism, and the foremost of all virtuous persons. Following in the wake of Rishis that had drawn up their virile fluid, that ascetic, O monarch, with every sense under complete control, devoted himself to study and virtue. Having reached the opposite shores of asceticism, O Bharata, he left his human form and went to the region of the Pitris. But going thither he failed to obtain the (expected) fruit of his acts. He asked the celestials that sat around the king of the dead as to the cause of his treatment, saying, 'Why have these regions become unattainable by me,--regions that I had thought had been acquired by me by my ascetic devotions? Have I not performed those acts whose fruits are these regions? Ye inhabitants of heaven, tell me why these regions are shut against me! I will do that which will give me the fruit of my ascetic penances.'
"The celestials answered, 'Hear, O Brahmana, of those acts and things on account of which men are born debtors. Without doubt, it is for religious rites, studies according to the ordinance, and progeny, that men are born debtors. These debts are all discharged by sacrifices, asceticism, and offspring. Thou art an ascetic and hast also performed sacrifices; but thou hast no offspring. These regions are shut against thee only for want of children. Beget children, therefore! Thou shalt then enjoy multifarious regions of felicity. The Vedas declared that the son rescueth the father from a hell called Put. Then, O best of Brahmanas, strive to beget offspring.'
p. 448
"Vaisampayana continued, 'Mandapala, having heard these words of the dwellers in heaven, reflected how best he could obtain the largest number of offspring within the shortest period of time. The Rishi, after reflection, understood that of all creatures birds alone were blest with fecundity. Assuming the form of a Sarngaka the Rishi had connection with a female bird of the same species called by the name of Jarita. And he begat upon her four sons who were all reciters of the Vedas. Leaving all those sons of his with their mother in that forest, while they were still within eggs, the ascetic went to (another wife called by the name of) Lapita. And, O Bharata, when the exalted sage went away for the company of Lapita, moved by affection for her offspring, Jarita became very thoughtful. Though forsaken by their father in the forest of Khandava, Jarita, anxious in her affection for them, could not forsake her offspring, those infant Rishis encased in eggs. Moved by parental affection, she brought up these children born of her, herself following the pursuits proper to her own species. Some time after, the Rishi, in wandering over that forest in the company of Lapita, saw Agni coming towards Khandava to burn it down. Then the Brahmana Mandapala, knowing the intention of Agni and remembering also that his children were all young moved by fear, gratified the god, of the burning element, that regent of the universe, endued with great energy. And he did this, desiring to put in a word for his unfledged offspring. Addressing Agni, the Rishi said, 'Thou art, O Agni, the mouth of all the worlds! Thou art the carrier of the sacrificial butter! O purifier (of all sins), thou movest invisible with the frame of every creature! The learned have spoken of thee as an One, and again as possessed of triple nature. The wise perform their sacrifices before thee, taking thee as consisting of eight (mouths). The great Rishis declare that this universe hath been created by thee. O thou that feedest on sacrificial butter, without thee this whole universe would be destroyed in a single day. Bowing to thee, the Brahmanas, accompanied by their wives and children, go to eternal regions won by them by help of their own deeds. O Agni, the learned represent thee as the clouds in the heavens charged with lightning. O Agni, the flames put forth by thee consume every creature. O thou of great splendour, this universe hath been created by thee. The Vedas are thy word. All creatures, mobile and immobile, depend upon thee. Water primarily dependeth on thee, so also the whole of this universe. All offerings of clarified butter and oblations of food to the pitris have been established in thee. O god, thou art the consumer, and thou art the creator and thou art Vrihaspati himself (in intelligence). Thou art the twin Aswins; thou art Surya; thou art Soma; thou art Vayu.
"Vaisampayana continued, 'O monarch, thus praised by Mandapala, Agni was gratified with that Rishi of immeasurable energy; and the god, well-pleased, replied, 'What good can I do to thee?' Then Mandapala with joined palms said unto the carrier of clarified butter, 'While thou burnest the forest of Khandava, spare my children.' The illustrious bearer of clarified
p. 449
butter replied, 'So be it.' It was, therefore, O monarch, that he blazed not forth, while consuming the forest of Khandava, for the destruction of Mandapala's children.'"

 

 

 

Book 1
Chapter 222

 

 

 1 [jaritā]
      asmād bilān niṣpatitaṃ śyena ākhuṃ jahāra tam
      kṣudraṃ gṛhītvā pādābhyāṃ bhayaṃ na bhavitā tataḥ
  2 [ṣārngakāh]
      na hṛtaṃ taṃ vayaṃ vidmaḥ śyenenākhuṃ kathaṃ cana
      anye 'pi bhavitāro 'tra tebhyo 'pi bhayam eva naḥ
  3 saṃśayo hy agnir āgacched dṛṣṭaṃ vāyor nivartanam
      mṛtyur no bilavāsibhyo bhaven mātar asaṃśayam
  4 niḥsaṃśayāt saṃśayito mṛtyur mātar viśiṣyate
      cara khe tvaṃ yathānyāyaṃ putrān vetsyasi śobhanān
  5 [jaritā]
      ahaṃ vai śyenam āyāntam adrākṣaṃ bilam antikāt
      saṃcarantaṃ samādāya jahārākhuṃ bilād balī
  6 taṃ patantam akhaṃ śyenaṃ tvaritā pṛṣṭhato 'nvagām
      āśiṣo 'sya prayuñjānā harato mūṣakaṃ bilāt
  7 yo no dveṣṭāram ādāya śyenarājapradhāvasi
      bhava tvaṃ divam āsthāya niramitro hiraṇmayaḥ
  8 yadā sa bhakṣitas tena kṣudhitena patatriṇā
      tadāhaṃ tam anujñāpya pratyupāyāṃ gṛhān prati
  9 praviśadhvaṃ bilaṃ putrā viśrabdhā nāsti vo bhayam
      śyenena mama paśyantyā hṛta ākhur na saṃśayaḥ
  10 [ṣārngakāh]
     na vidma vai vayaṃ mātar hṛtam ākhum itaḥ purā
     avijñāya na śakṣyāmo bilam āviśatuṃ vayam
 11 [jaritā]
     ahaṃ hi taṃ prajānāmi hṛtaṃ śyenena mūṣakam
     ata eva bhayaṃ nāsti kriyatāṃ vacanaṃ mama
 12 [ṣārngakāh]
     na tvaṃ mithyopacāreṇa mokṣayethā bhayaṃ mahat
     samākuleṣu jñāneṣu na buddhikṛtam eva tat
 13 na copakṛtam asmābhir na cāsmān vettha ye vayam
     pīḍyamānā bharasy asmān kā satī ke vayaṃ tava
 14 taruṇī darśanīyāsi samarthā bhartur eṣaṇe
     anugaccha svabhartāraṃ putrān āpsyasi śobhanān
 15 vayam apy agnim āviśya lokān prāpsyāmahe śubhān
     athāsmān na dahed agnir āyās tvaṃ punar eva naḥ
 16 [vai]
     evam uktā tataḥ śārṅgī putrān utsṛjya khāṇḍave
     jagāma tvaritā deśaṃ kṣemam agner anāśrayam
 17 tatas tīkṣṇārcir abhyāgāj jvalito havyavāhanaḥ
     yatra śārṅgā babhūvus te mandapālasya putrakāḥ
 18 te śārṅgā jvalanaṃ dṛṣṭvā jvalitaṃ svena tejasā
     jaritāris tato vācaṃ śrāvayām āsa pāvakam

 

SECTION CCXXXII

(Khandava-daha Parva continued)

"Vaisampayana said, 'When the fire blazed forth in the forest of Khandava, the infant birds became very much distressed and afflicted. Filled with anxiety, they saw not any means of escape. Their mother, the helpless Jarita, knowing that they were too young to escape, was filled with sorrow and wept aloud. And she said, 'Oh, the terrible conflagration, illuminating the whole universe and burning the forest down, approacheth towards us, increasing my woe. These infants with immature understanding, without feathers and feet, and the sole refuge of our deceased ancestors, afflict me. Oh, this fire approacheth, spreading fear all around, and licking with its tongue the tallest trees. But my unfledged children are incapable of effecting their escape. I myself am not capable of escaping, taking all these with me. Nor am I capable of abandoning them, for my heart is distressed on their account. Whom amongst my sons, shall I leave behind, and whom shall I carry with me? What (act) should I do now that is consistent with duty? What also do you, my infant sons, think? I do not, even by reflection, see any way of escape for you. I shall even cover you with my wings and die with you. Your cruel father left me some time before, saying, 'Upon this Jaritari, because he is the eldest of my sons, will my race depend. My second Sarisrikka will beget progeny for the expansion of my ancestors' race. My third, Stamvamitra, will be devoted to asceticism, and my youngest, Drona, will become the foremost of those acquainted with the Vedas.' But how hath this terrible calamity overtaken us! Whom shall I take with me? As I am deprived of judgment what should I do that is consistent with duty? I do not see, by the exercise of my own judgment, the escape of my children from the fire!'
"Vaisampayana said, 'Unto their mother indulging in these lamentations, the infant ones said. 'O mother, relinquishing thy affection for us, go thou to a place where there is no fire. If we are killed here, thou mayest have other children born to thee. If thou, O mother be killed, we can have no more children in our race. Reflecting upon both these calamities, the time hath come for thee, O mother, to do that which is beneficial to our race. Do not be influenced by affection for thy offspring, which promises to destroy both us and thee. If thou savest thyself, our father, who is even desirous of winning regions of felicity, may have his wishes gratified.'
"Hearing what the infants said. Jarita replied, 'There is a hole here in the ground near to this tree, belonging to a mouse. Enter this hole without loss
p. 450
of time. You shall have then no fear of fire. After ye have entered it, I shall, ye children, cover its mouth with dust. This is the only means of escape that I see from the blazing fire. Then when the fire will be put out, I shall return hither to remove the dust. Follow my advice if you are to escape from the conflagration.'
"The infant birds replied, 'Without feathers we are but so many balls of flesh. If we enter the hole, certain it is that the carnivorous mouse will destroy us all. Beholding this danger before us, we cannot enter this hole. Alas, we do not see any means by which we may escape from the fire or from the mouse. We do not see how our father's act of procreation may be prevented from becoming futile, and how also our mother may be saved. If we enter the hole, the mouse will destroy us; we remain where we are and the sky-ranging fire will destroy us. Reflecting upon both the calamities, a death by fire is preferable to a death by being eaten up. If we are devoured by the mouse within the hole, that death is certainly ignoble, whereas the destruction of the body in fire is approved by the wise.'"

 

 

Book 1
Chapter 223

 

 

 1 [jaritāri]
      purataḥ kṛcchrakālasya dhīmāñ jāgarti pūruṣaḥ
      sa kṛcchrakālaṃ saṃprāpya vyathāṃ naivaiti karhi cit
  2 yas tu kṛcchram asaṃprāptaṃ vicetā nāvabudhyate
      sa kṛcchrakāle vyathito na prajānāti kiṃ cana
  3 [sārisṛkva]
      dhīras tvam asi medhāvī prāṇakṛcchram idaṃ ca naḥ
      śūraḥ prājño bahūnāṃ hi bhavaty eko na saṃśayaḥ
  4 [stambamitra]
      jyeṣṭhas trātā bhavati vai jyeṣṭho muñcati kṛcchrataḥ
      jyeṣṭhaś cen na prajānāti kanīyān kiṃ kariṣyati
  5 [droṇa]
      hiraṇyaretās tvarito jvalann āyāti naḥ kṣayam
      sapta jihvo 'nalaḥ kṣāmo lelihānopasarpati
  6 [vai]
      evam ukto bhrātṛbhis tu jaritārir bibhāvasum
      tuṣṭāva prāñjalir bhūtvā yathā tac chṛṇu pārthiva
  7 [jaritāri]
      ātmāsi vāyoḥ pavanaḥ śarīram uta vīrudhām
      yonir āpaś ca te śukrayonis tvam asi cāmbhasaḥ
  8 ūrdhvaṃ cādhaś ca gacchanti visarpanti ca pārśvataḥ
      arciṣas te mahāvīryaraśmayaḥ savitur yathā
  9 [sārisṛkva]
      mātā prapannā pitaraṃ na vidmaḥ; pakṣāś ca no na prajātābja keto
      na nas trātā vidyate 'gne tvadanyas; tasmād dhi naḥ parirakṣaika vīra
  10 yad agne te śivaṃ rūpaṃ ye ca te sapta hetavaḥ
     tena naḥ parirakṣādya īḍitaḥ śaraṇaiṣiṇaḥ
 11 tvam evaikas tapase jātavedo; nānyas taptā vidyate goṣu deva
     ṛṣīn asmān bālakān pālayasva; pareṇāsmān praihi vai havyavāha
 12 [stambamitra]
     sarvam agne tvam evaikas tvayi sarvam idaṃ jagat
     tvaṃ dhārayasi bhūtāni bhuvanaṃ tvaṃ bibharṣi ca
 13 tvam agnir havyavāhas tvaṃ tvam eva paramaṃ haviḥ
     manīṣiṇas tvāṃ yajante bahudhā caikadhaiva ca
 14 sṛṣṭvā lokāṃs trīn imān havyavāha; prāpte kāle pacasi punaḥ samiddhaḥ
     sarvasyāsya bhuvanasya prasūtis; tvam evāgne bhavasi punaḥ pratiṣṭhā
 15 tvam annaṃ prāṇināṃ bhuktam antar bhūto jagatpate
     nityaṃ pravṛddhaḥ pacasi tvayi sarvaṃ pratiṣṭhitam
 16 [droṇa]
     sūryo bhūtvā raśmibhir jātavedo; bhūmer ambho bhūmijātān rasāṃś ca
     viśvān ādāya punar utsarga kāle; sṛṣṭvā vṛṣṭyā bhāvayasīha śukra
 17 tvatta etāḥ punaḥ śukravīrudho haritac chadāḥ
     jāyante puṣkariṇyaś ca samudraś ca mahodadhiḥ
 18 idaṃ vai sadma tigmāṃśo varuṇasya parāyaṇam
     śivas trātā bhavāsmākaṃ māsmān adya vināśaya
 19 piṅgākṣalohitagrīva kṛṣṇavartman hutāśana
     pareṇa praihi muñcāsmān sāgarasya gṛhān iva
 20 [vai]
     evam ukto jātavedā droṇenākliṣṭa karmaṇā
     droṇam āha pratītātmā mandapāla pratijñayā
 21 ṛṣir droṇas tvam asi vai brahmaitad vyāhṛtaṃ tvayā
     īpsitaṃ te kariṣyāmi na ca te vidyate bhayam
 22 mandapālena yūyaṃ hi mama pūrvaṃ niveditāḥ
     varjayeḥ putrakān mahyaṃ dahan dāvam iti sma ha
 23 ya ca tad vacanaṃ tasya tvayā yac ceha bhāṣitam
     ubhayaṃ me garīyas tad brūhi kiṃ karavāṇi te
     bhṛśaṃ prīto 'smi bhadraṃ te brahman stotreṇa te vibho
 24 [droṇa]
     ime mārjārakāḥ śukranityam udvejayanti naḥ
     etān kuruṣva daṃṣṭrāsu havyavāhasabāndhavān
 25 [vai]
     tathā tat kṛtavān vahnir abhyanujñāya śārṅgakān
     dadāha khāṇḍavaṃ caiva samiddho janamejaya

 

 

SECTION CCXXXIII

(Khandava-daha Parva continued)

"Vaisampayana said, 'Hearing those words of her sons Jarita continued, 'The little mouse that had come out of this hole was seized by a hawk with his claws and carried away hence. Therefore, ye may fearlessly enter this hole now.' The young ones replied, 'We are not by any means certain of that mouse having been taken away by the hawk. There may be other mice living here. From them we have every fear. Whereas it is doubtful whether fire will at all approach us here. Already we see an adverse wind blowing the flames away. If we enter the hole, death is certain at the hands of the dwellers in the hole. But if we remain where we are, death is uncertain. O mother, a position in which death is uncertain is better than that in which it is certain. It is thy duty, therefore, to escape thyself, for, if thou livest thou mayest obtain other children as good.'
"Their mother then said, 'Ye children, I myself saw the mighty hawk, that best of birds, swoop down and fly away with the mouse from the hole. And while he was flying away swiftly, I followed him behind and pronounced blessing on him for his having taken away the mouse from the hole. I said unto him. 'O king of hawks, because thou art flying away with our enemy, the mouse, in thy claws, mayest thou, without a foe, live in heaven with a golden body.' Afterwards when that hawk devoured the mouse, I came away, obtaining his leave. Therefore, ye children, enter this hole trustfully. Ye have nothing to fear. The mouse that was its inmate was seized and taken away by the hawk in my sight.' The young ones again said, 'O mother, we do not by any means know that the mouse hath been
p. 451
carried away by the hawk. We cannot enter this hole in the ground without being certain of the fact.' Their mother said, 'I know to a certainty that the mouse hath been carried away by the hawk. Therefore, ye children, ye have nothing to fear; do what I say.' The young ones again said, 'We do not, O mother, say that thou art dispelling our fears with a false story. For whatever is done by a person when his reason hath been disturbed can scarcely be said to be that person's deliberate act. Thou hast not been benefited by us, nor dost thou know who we are. Why dost thou, therefore, strive to protect us at so much cost to thyself? Who are we to thee? Thou art young and handsome, and capable of seeking out thy husband. Go unto thy husband. Thou shalt obtain good children again. Let us by entering the fire attain to regions of felicity. If, however, the fire consume us not, thou mayest come back and obtain us again.'
"Vaisampayana said, 'The parent bird then, thus addressed by her sons, left them in Khandava and hastily went to the spot where there was no fire and there was safety. Then Agni in haste and with fierce flames approached the spot where the sons of Mandapala were. The young birds saw the blazing fire come towards them. Then Jaritari, the eldest of the four, in the hearing of Agni, began to speak.'"

 

 

Book 1
Chapter 224

 

  1 [vai]
      mandapālo 'pi kauravya cintayānaḥ sutāṃs tadā
      uktavān apy aśītāṃśuṃ naiva sa sma na tapyate
  2 sa tapyamānaḥ putrārthe lapitām idam abravīt
      kathaṃ nv aśaktāḥ plavane lapite mama putrakāḥ
  3 vardhamāne hutavahe vāte śīghraṃ pravāyati
      asamarthā vimokṣāya bhaviṣyanti mamātmajāḥ
  4 kathaṃ nv aśaktā trāṇāya mātā teṣāṃ tapasvinī
      bhaviṣyaty asukhāviṣṭā putra trāṇam apaśyatī
  5 kathaṃ nu saraṇe 'śaktān patane ca mamātmajān
      saṃtapyamānā abhito vāśamānābhidhāvatī
  6 jaritāriḥ kathaṃ putraḥ sārisṛkvaḥ kathaṃ ca me
      stamba mitraḥ kathaṃ droṇaḥ kathaṃ sā ca tapasvinī
  7 lālapyamānaṃ tam ṛṣiṃ mandapālaṃ tathā vane
      lapitā pratyuvācedaṃ sāsūyam iva bhārata
  8 na te suteṣv avekṣāsti tān ṛṣīn uktavān asi
      tejasvino vīryavanto na teṣāṃ jvalanād bhayam
  9 tathāgnau te parīttāś ca tvayā hi mama saṃnidhau
      pratiśrutaṃ tathā ceti jvalanena mahātmanā
  10 lokapālo 'nṛtāṃ vācaṃ na tu vaktā kathaṃ cana
     samarthās te ca vaktāro na te teṣv asti mānasam
 11 tām eva tu mamāmitrīṃ cintayan paritapyase
     dhruvaṃ mayi na te sneho yathā tasyāṃ purābhavat
 12 na hi pakṣavatā nyāyyaṃ niḥsnehena suhṛjjane
     pīḍyamāna upadraṣṭuṃ śaktenātmā kathaṃ cana
 13 gaccha tvaṃ jaritām eva yadarthaṃ paritapyase
     cariṣyāmy aham apy ekā yathā kāpuruṣe tathā
 14 [mandapāla]
     nāham evaṃ care loke yathā tvam abhimanyase
     apatyahetor vicare tac ca kṛcchragataṃ mama
 15 bhūtaṃ hitvā bhaviṣye 'rthe yo 'valambeta mandadhīḥ
     avamanyeta taṃ loko yathecchasi tathā kuru
 16 eṣa hi jvalamāno 'gnir lelihāno mahīruhān
     dveṣyaṃ hi hṛdi saṃtāpaṃ janayaty aśivaṃ mama
 17 [vai]
     tasmād deśād atikrānte jvalane jaritā tataḥ
     jagāma putrakān eva tvaritā putragṛddhinī
 18 sā tān kuśalinaḥ sarvān nirmuktāñ jātavedasaḥ
     rorūyamāṇā kṛpaṇā sutān dṛṣṭavatī vane
 19 aśraddheyatamaṃ teṣāṃ darśanaṃ sā punaḥ punaḥ
     ekaikaśaś ca tān putrān krośamānānvapadyata
 20 tato 'bhyagacchat sahasā mandapālo 'pi bhārata
     atha te sarvam evainaṃ nābhyanandanta vai sutāḥ
 21 lālapyamānam ekaikaṃ jaritāṃ ca punaḥ punaḥ
     nocus te vacanaṃ kiṃ cit tam ṛṣiṃ sādhv asādhu vā
 22 [mandapāla]
     jyeṣṭhaḥ sutas te katamaḥ katamas tadanantaraḥ
     madhyamaḥ katamaḥ putraḥ kaniṣṭhaḥ katamaś ca te
 23 evaṃ bruvantaṃ duḥkhārtaṃ kiṃ māṃ na pratibhāṣase
     kṛtavān asmi havyāśe naiva śāntim ito labhe
 24 [jaritā]
     kiṃ te jyeṣṭhe sute kāryaṃ kim anantarajena vā
     kiṃ ca te madhyame kāryaṃ kiṃ kaniṣṭhe tapasvini
 25 yas tvaṃ māṃ sarvaśo hīnām utsṛjyāsi gataḥ purā
     tām eva lapitāṃ gaccha taruṇīṃ cāruhāsinīm
 26 [mandapāla]
     na strīṇāṃ vidyate kiṃ cid anyatra puruṣāntarāt
     sāpatnakam ṛte loke bhavitavyaṃ hi tat tathā
 27 suvratāpi hi kalyāṇī sarvalokapariśrutā
     arundhatī paryaśaṅkad vasiṣṭham ṛṣisattamam
 28 viśuddhabhāvam atyantaṃ sadā priyahite ratam
     saptarṣimadhyagaṃ vīram avamene ca taṃ munim
 29 apadhyānena sā tena dhūmāruṇa samaprabhā
     lakṣyālakṣyā nābhirūpā nimittam iva lakṣyate
 30 apatyahetoḥ saṃprāptaṃ tathā tvam api mām iha
     iṣṭam evaṃgate hitvā sā tathaiva ca vartase
 31 naiva bhāryeti viśvāsaḥ kāryaḥ puṃsā kathaṃ cana
     na hi kāryam anudhyāti bhāryā putravatī satī
 32 [vai]
     tatas te sarva evainaṃ putrāḥ samyag upāsire
     sa ca tān ātmajān rājann āśvāsayitum ārabhat

 

SECTION CCXXXIV

(Khandava-daha Parva continued)

"Jaritari said, 'The person that is wise remaineth wakeful in view of death. Accordingly, when the hour of death approacheth, he feeleth no pangs. But the person of perplexed soul, who remaineth not awake, when the hour of death comes, feeleth the pangs of death and never attaineth salvation.'
"The second brother Sarisrikka, said, 'Thou art patient and intelligent. The time is come when our lives are threatened. Without doubt, one only amongst many becometh wise and brave.'
"The third brother, Stamvamitra, said, 'The eldest brother is called the protector. It is the eldest brother that rescueth (the younger ones) from danger. If the eldest himself faileth to rescue them, what can the younger ones do?'
"The fourth and the youngest brother, Drona said, 'The cruel god of fire, with seven tongues and seven mouths quickly cometh towards our habitation, blazing forth in splendour and licking up everything in his path.'
"Vaisampayana continued, 'Having addressed one another thus, the sons of Mandapala then each devotedly addressed an eulogistic hymn to Agni. Listen now, O monarch, to those hymns as I recite them.'
"Jaritari said, 'Thou art, O fire, the soul of air! Thou art the body of the Earth's vegetation! O Sukra, water is thy parent as thou art the parent of water! O thou of great energy, thy flames, like the rays of the sun, extend
p. 452
themselves above, below, behind, and on each side.'
"Sarisrikka said, 'O smoke-bannered god, our mother is not to be seen, and we know not our father! Our feathers have not grown as yet. We have none to protect us save thee. Therefore, O Agni, infants that we are protect us! O Agni, as we are distressed, protect us with that auspicious form thou hast and with those seven flames of thine! We seek protection at thy hands. Thou alone, O Agni, art the giver of heat (in the universe). O lord, there is none else (save thee) that giveth heat to the rays of the sun. O, protect us who are young and who are Rishis. O Havyavaha (carrier of sacrificial butter), be pleased to go hence by some other route.'
"Stamvamitra said, 'Thou alone, O Agni, art everything! This whole universe is established in thee! Thou sustainest every creature, and thou supportest the universe! Thou art the carrier of the sacrificial butter, and thou art the excellent sacrificial butter itself! The wise know thee to be one (as cause) and many (as effects)! Having created the three worlds, thou, O Havyavaha, again destroyest them when the time cometh, swelling thyself forth! Thou art the productive cause of the whole universe, and thou also art the essence in which the universe dissolveth itself!'
"Drona said, 'O lord of the universe, growing in strength and remaining within their bodies, thou causest the food that living creatures eat to be digested. Everything therefore, is established in thee. O Sukra, O thou from whose mouth the Vedas have sprung, it is thou who assumests the form of the sun, and sucking up the waters of the earth and every liquid juice that the earth yields, givest them back in time in the form of rain and causest everything to grow! From thee, O Sukra, are these plants and creepers with green foliage! From thee have sprung these tanks and pools, and the great ocean also that is ever blessed! O thou of fierce rays, this our (human) body dependeth on Varuna (the water-god)! We are unable to bear thy heat. Be thou, therefore, our auspicious protector! O, destroy us not! O thou of copper-hued eyes, O thou of red neck, O thou whose path is marked by a black colour, save us by going along any remote route, as indeed, the ocean saveth the house on its banks!'
"Vaisampayana continued, 'Thus addressed by Drona--that utterer of Brahma--Agni, well-pleased at what he heard, and remembering also the promise he had made to Mandapala, replied unto him, saying, 'Thou art a Rishi, O Drona! For what thou hast said is Brahma (Vedic truth). I shall do your pleasure. Fear not! Indeed, Mandapala had spoken to me of you to the effect that I should spare his sons, while consuming the forest. The words he spoke and thy speech also are entitled to great weight to me. Say what I am to do. O best of Brahmanas, I have been greatly pleased with thy hymn. Blest be thou, O Brahmana!'
"Drona said, 'O Sukra, these cats trouble us every day. O Hutasana; consume them with their friends and relatives.'
"Vaisampayana continued, 'Then Agni did what the Sarngakas; asked him
p. 453
to do, telling them of his intentions. And, O Janamejaya, growing in strength, he began then to consume the forest of Khandava.'"

 

Book 1
Chapter 225

 

1 [mandapāla]
      yuṣmākaṃ parirakṣārthaṃ vijñapto jvalano mayā
      agninā ca tathety evaṃ pūrvam eva pratiśrutam
  2 agner vacanam ājñāya mātur dharmajñatāṃ ca vaḥ
      yuṣmākaṃ ca paraṃ vīryaṃ nāhaṃ pūrvam ihāgataḥ
  3 na saṃtāpo hi vaḥ kāryaḥ putrakā maraṇaṃ prati
      ṛṣīn veda hutāśo 'pi brahma tad viditaṃ ca vaḥ
  4 [vai]
      evam āśvāsya putrān sa bharyāṃ cādāya bhārata
      mandapālas tato deśād anyaṃ deśaṃ jagāma ha
  5 maghavān api tigmāṃśuḥ samiddhaṃ khāṇḍavaṃ vanam
      dadāha saha kṛṣṇābhyāṃ janayañ jagato 'bhayam
  6 vasā medo vahāḥ kulyās tatra pītvā ca pāvakaḥ
      agacchat paramāṃ tṛptiṃ darśayām āsa cārjunam
  7 tato 'ntarikṣād bhagavān avatīrya sureśvaraḥ
      marudgaṇavṛtaḥ pārthaṃ mādhavaṃ cābravīd idam
  8 kṛtaṃ yuvābhyāṃ karmedam amarair api duṣkaram
      varān vṛṇītaṃ tuṣṭo 'smi durlabhān apy amānuṣān
  9 pārthas tu varayām āsa śakrād astrāṇi sarvaśaḥ
      grahītuṃ tac ca śakro 'sya tadā kālaṃ cakāra ha
  10 yadā prasanno bhagavān mahādevo bhaviṣyati
     tubhyaṃ tadā pradāsyāmi pāṇḍavāstrāṇi sarvaśaḥ
 11 aham eva ca taṃ kālaṃ vetsyāmi kurunandana
     tapasā mahatā cāpi dāsyāmi tava tāny aham
 12 āgneyāni ca sarvāṇi vāyavyāni tathaiva ca
     madīyāni ca sarvāṇi grahīṣyasi dhanaṃjaya
 13 vāsudevo 'pi jagrāha prītiṃ pārthena śāśvatīm
     dadau ca tasmai devendras taṃ varaṃ prītimāṃs tadā
 14 dattvā tābhyāṃ varaṃ prītaḥ saha devair marutpatiḥ
     hutāśanam anujñāpya jagāma tridivaṃ punaḥ
 15 pāvakaś cāpi taṃ dāvaṃ dagdhvā samṛgapakṣiṇam
     ahāni pañca caikaṃ ca virarāma sutarpitaḥ
 16 jagdhvā māṃsāni pītvā ca medāṃsi rudhirāṇi ca
     yuktaḥ paramayā prītyā tāv uvāca viśāṃ pate
 17 yuvābhyāṃ puruṣāgryābhyāṃ tarpito 'smi yathāsukham
     anujānāmi vāṃ vīrau carataṃ yatra vāñchitam
 18 evaṃ tau samanujñātau pāvakena mahātmanā
     arjuno vāsudevaś ca dānavaś ca mayas tathā
 19 parikramya tataḥ sarve trayo 'pi bharatarṣabha
     ramaṇīye nadīkūle sahitāḥ samupāviśan

 

SECTION CCXXXV

(Khandava-daha Parva continued)

"Vaisampayana said, 'O thou of Kuru's race, the Rishi Mandapala became very anxious about his children, although he had spoken of them to the god of fierce rays. Indeed, his mind was not in peace. Distressed on account of his sons, he addressed Lapita (his second wife with whom he then was), saying, 'O Lapita, as my children are incapable of the power of moving, how are they? When the fire will grow in strength and the wind begin to blow violently, my children will scarcely be able to save themselves. How will their mother be able to rescue them? That innocent woman will be afflicted with great sorrow when she will find herself unable to save her offspring. Oh, how will she compose herself, uttering various lamentations on account of my children who are all incapable of taking wing or rising up into the air. Oh, how is Jaritari, my son, and how is Sarisrikka, and how is Stamvamitra, and how is Drona, and how also is their helpless mother?'
"Unto the Rishi Mandapala thus weeping in the forest, Lapita, O Bharata, thus replied, under the influence of jealousy, 'Thou need not worry for thy children who, as thou hast assured me, are all Rishis endued with energy and prowess! They can have no fear from fire. Didst thou not speak to Agni in my presence, in their behalf? Has not the illustrious deity promised to save them? One of the regents of the universe as Agni is, he will never falsify his speech. Thou hast no anxiety, nor is thy heart inclined towards benefiting friends. It is only by thinking of her--my rival (Jarita) that thou art so distracted! Certain it is that the love thou bearest to me is not equal to what thou hadst for her at first. He that hath two parties dividing his attention, can easily behold one of those suffer all sorts of pangs; but he should not disregard the party that is next to his heart. Then go thou to Jarita, for whom thy heart is sorrowing! As for myself, I shall henceforth wander alone, as a fit reward for my having attached myself to a wicked person.'
"Hearing these words, Mandapala replied, 'I do not wander over the earth with such intentions as thou conceivest. It is only for the sake of progeny that I am here. And even those that I have are in danger. He who casteth off what he hath for the sake of what he may acquire, is a wicked person. The world disregardeth and insulteth him. (Therefore, go I must). As for thyself thou art free to do what thou choosest. This blazing fire that licketh up the trees causeth sorrow in my anxious heart and raiseth therein evil presentiments.'
p. 454
"Vaisampayana continued, 'Meanwhile, after the fire had left the spot where the Sarngakas dwelt, Jarita, much attached to her children, hastily came thither to see how they were. She found that all of them had escaped from the fire and were perfectly well. Beholding their mother, they began to weep, though safe and sound. She too shed tears upon beholding them alive. And she embraced, one by one, all her weeping children. Just at that time, O Bharata, the Rishi Mandapala arrived there. But none of his sons expressed joy, upon beholding him. The Rishi, however, began to speak to them one after another and unto Jarita also, repeatedly. But neither his sons nor Jarita spoke anything well or ill unto him in return.'
"Mandapala then said, 'Who amongst these is thy first born, and who the next after him? And who is the third, and who the youngest? I am speaking unto thee woefully; why dost thou not reply to me? I left thee, it is true, but I was not happy where I was.'
"Jarita then said, 'What hast thou to do with the eldest of these, and what with him that is next? And what with the third and what with the youngest? Go now unto that Lapita of sweet smiles and endued with youth, unto whom thou didst go of old, beholding me deficient in everything!' Mandapala replied, 'As regards females, there is nothing so destructive of their happiness whether in this or the other world as a co-wife and a clandestine lover. There is nothing like these two that, inflames the fire of hostility and causes such anxiety. Even the auspicious and well-behaved Arundhati, celebrated amongst all creatures, had been jealous of the illustrious Vasishtha of great purity of mind and always devoted to the good of his wife. Arundhati insulted even the wise Muni amongst the (celestial) seven. In consequence of such insulting thoughts of hers, she has become a little star, like fire mixed with smoke, sometimes visible and sometimes invisible, like an omen portending no good (amongst a constellation of seven bright stars representing the seven Rishis). I look to thee for the sake of children. I never wronged thee, like Vasishtha who never wronged his wife. Thou hast, therefore, by thy jealousy behaved towards me like Arundhati of old towards Vasishtha. Men should never trust women even if they be wives. Women, when they have become mothers, do not much mind serving their husbands.'
"Vaisampayana continued, 'After this, all his children came forward to worship him. And he also began to speak kindly towards them all, giving them every

 

 

SECTION CCXXXVI

(Khandava-daha Parva continued)

"Vaisampayana said, 'Mandapala then addressed his children, saying, 'I had spoken unto Agni for the safety of you all. The illustrious deity had
p. 455
assured me that he would grant my wish. At those words of Agni, and knowing the virtuous disposition of your mother, as also the great energy that is in yourselves, I came not here earlier. Therefore, ye sons, do not harbour in your hearts any resentment towards me. Ye are all Rishis acquainted with the Vedas. Even Agni knoweth you well.'
"Vaisampayana continued, 'Having given such assurances unto his sons, the Brahmana Mandapala took with him his wife and sons, and leaving that region, went away to some other country.
"It was thus that the illustrious god of fierce rays, having grown in strength consumed the forest of Khandava with the help of Krishna and Arjuna, for the good of the world. And Agni having drunk several rivers of fat and marrow, became highly gratified, and showed himself to Arjuna. Then Purandara, surrounded by the Maruts, descended from the firmament and addressing Partha and Kesava said, 'Ye have achieved a feat that a celestial even could not. Ask ye each a boon that is not obtainable by any man. I have been gratified with you.'
"Vaisampayana continued, 'Then Partha asked from Indra all his weapons. At this Sakra of great splendour, having fixed the time for giving them, said, 'When the illustrious Madhava becomes pleased with thee, then, O son of Pandu, I will give thee all my weapons! O prince of Kuru's race, I shall know when the time cometh. Even for thy austere asceticism I will give thee all my weapons of fire and all my Vayavya weapons, and thou also wilt accept them all of me.' Then Vasudeva asked that his friendship with Arjuna might be eternal. The chief of the celestials granted unto the intelligent Krishna the boon he desired. And having granted these boons unto Krishna and Arjuna, the lord of the Maruts, accompanied by the celestials, ascended to heaven, having also spoken to Hutasana (one whose food is sacrificial butter). Agni also, having burnt that forest with its animals and birds for five and ten days, became gratified and ceased to burn. Having eaten flesh in abundance and drunk fat and blood, he became highly gratified, and addressing Achyuta and Arjuna said, 'I have been gratified by you two tigers among men. At my command, ye heroes, ye shall be competent to go wheresoever ye choose!' Thus addressed by the illustrious Agni, Arjuna and Vasudeva and the Danava Maya also--these three,--having wandered a little at last sat themselves down on the delightful banks of a river.'"

END OF ADI PARVA

 

 

( My humble saltutations to Sreeman Brahmasri K M Ganguli ji for the collection)