srimahabharatam - vanaparva - ( book -3) chapters 281 to end of vanaparva

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

 

 

Book 3
Chapter 281

1 [mārk]
      atha bhāryāsahāyaḥ sa phalāny ādāya vīryavān
      kaṭhinaṃ pūrayām āsa tataḥ kāṣṭhāny apāṭayat
  2 tasya pāṭayataḥ kāṣṭhaṃ svedo vai samajāyata
      vyāyāmena ca tenāsya jajñe śirasi vedanā
  3 so 'bhigamya priyāṃ bhāryām uvāca śramapīḍitaḥ
      vyāyamena mamānena jātā śirasi vedanā
  4 aṅgāni caiva sāvitri hṛdayaṃ dūyatīva ca
      asvastham iva cātmānaṃ lakṣaye mita bhāṣiṇi
  5 śūlair iva śiro viddham idaṃ saṃlakṣayāmy aham
      tat svaptum icche kalyāṇi na sthātuṃ śaktir asti me
  6 samāsādyātha sāvitrī bhartāram upagūhya ca
      utsaṅge 'sya śiro kṛtvā niṣasāda mahītale
  7 tataḥ sā nārada vaco vimṛśantī tapasvinī
      taṃ muhūrtaṃ kṣaṇaṃ velāṃ divasaṃ ca yuyoja ha
  8 muhūrtād iva cāpaśyat puruṣaṃ pītavāsasam
      baddhamauliṃ vapuṣmantam ādityasamatejasam
  9 śyāmāvadātaṃ raktākṣaṃ pāśahastaṃ bhayāvaham
      sthitaṃ satyavataḥ pārśve nirīkṣantaṃ tam eva ca
  10 taṃ dṛṣṭvā sahasotthāya bhartur nyasya śanaiḥ śiraḥ
     kṛtāñjalir uvācārtā hṛdayen apravepatā
 11 daivataṃ tvābhijānāmi vapur etad dhyamānuṣam
     kāmayā brūhi me devakas tvaṃ kiṃ ca cikīrṣasi
 12 [yama]
     pativratāsi sāvitri tathaiva ca tapo'nvitā
     atas tvām abhibhāṣāmi viddhi māṃ tvaṃ śubhe yamam
 13 ayaṃ te satyavān bhartā kṣīṇāyuḥ pārthivātmajaḥ
     neṣyāmy enam ahaṃ baddhvā viddhy etan me cikīrṣitam
 14 [mārk]
     ity uktvā pitṛrājas tāṃ bhagavān svaṃ cikīrṣitam
     yathāvat sarvam ākhyātuṃ tatpriyārthaṃ pracakrame
 15 ayaṃ hi dharmasaṃyukto rūpavān guṇasāgaraḥ
     nārho mat puruṣair netum ato 'smi svayam āgataḥ
 16 tataḥ satyavataḥ kāyāt pāśabaddhaṃ vaśaṃgatam
     aṅguṣṭha mātraṃ puruṣaṃ niścakarṣa yamo balāt
 17 tataḥ samuddhṛtaprāṇaṃ gataśvāsaṃ hataprabham
     nirviceṣṭaṃ śarīraṃ tad babhūvāpriyadarśanam
 18 yamas tu taṃ tathā baddhvā prayāto dakṣiṇāmukhaḥ
     sāvitrī cāpi duḥkhārtā yamam evānvagacchata
     niyamavratasaṃsiddhā mahābhāgā pativratā
 19 [yama]
     nivarta gaccha sāvitri kuruṣvāsyaurdhvadehikam
     kṛtaṃ bhartus tvayānṛṇyaṃ yāvad gamyaṃ gataṃ tvayā
 20 [sāvitrī]
     yatra me nīyate bhartā svayaṃ vā yatra gacchati
     mayāpi tatra gantavyam eṣa dharmaḥ sanātanaḥ
 21 tapasā guruvṛttyā ca bhartuḥ snehād vratena ca
     tava caiva prasādena na me pratihatā gatiḥ
 22 prāhuḥ sapta padaṃ mitraṃ budhās tattvārtha darśinaḥ
     mitratāṃ ca puraskṛtya kiṃ cid vakṣyāmi tac chṛṇu
 23 nānātmavantas tu vanecaranti; dharmaṃ ca vāsaṃ ca pariśramaṃ ca
     vijñānato dharmam udāharanti; tasmāt santo dharmam āhuḥ pradhānam
 24 ekasya dharmeṇa satāṃ matena; sarve sma taṃ mārgam anuprapannāḥ
     mā vai dvitīyaṃ mā tṛtīyaṃ ca vāñche; tasmāt santo dharmam āhuḥ pradhānam
 25 [yama]
     nivarta tuṣṭo 'smi tavānayā girā; svarākṣara vyañjana hetuyuktayā
     varaṃ vṛṇīṣveha vināsya jīvitaṃ; dadāni te sarvam anindite varam
 26 [sāvitrī]
     cyutaḥ svarājyād vanavāsam āśrito; vinaṣṭa cakṣuḥ śvaṣuro mamāśrame
     sa labdhacakṣur balavān bhaven nṛpas; tava prasādāj jvalanārkasaṃnibhaḥ
 27 [yama]
     dadāni te sarvam anindite varaṃ; yathā tvayoktaṃ bhavitā ca tat tathā
     tavādhvanā glānim ivopalakṣaye; nivarta gacchasva na te śramo bhavet
 28 [sāvitrī]
     kutaḥ śramo bhartṛsamīpato hi me; yato hi bhartā mama sā gatir dhruvā
     yataḥ patiṃ neṣyasi tatra me gatiḥ; sureśa bhūyo ca vaco nibodha me
 29 satāṃ sakṛt saṃgatam īpsitaṃ paraṃ; tataḥ paraṃ mitram iti pracakṣate
     na cāphalaṃ satpuruṣeṇa saṃgataṃ; tataḥ satāṃ saṃnivaset samāgame
 30 [yama]
     mano 'nukūlaṃ budha buddhivardhanaṃ; tvayāham ukto vacanaṃ hitāśrayam
     vinā punaḥ satyavato 'sya jīvitaṃ; varaṃ dvitīyaṃ varayasva bhāmini
 31 [sāvitrī]
     hṛtaṃ purā me śvaśurasya dhīmataḥ; svam eva rājyaṃ sa labheta pārthivaḥ
     jahyāt svadharmaṃ na ca me gurur; yathā dvitīyam etaṃ varayāmi te varam
 32 [yama]
     svam eva rājyaṃ pratipatsyate 'cirān; na ca svadharmāt parihāsyate nṛpaḥ
     kṛtena kāmena mayā nṛpātmaje; nivarta gacchasva na te śramo bhavet
 33 [sāvitrī]
     prajās tvayemā niyamena saṃyatā; niyamya caitā nayase na kāmayā
     ato yamatvaṃ tava deva viśrutaṃ; nibodha cemāṃ giram īritāṃ mayā
 34 adrohaḥ sarvabhūteṣu karmaṇā manasā girā
     anugrahaś ca dānaṃ ca satāṃ dharmaḥ sanātanaḥ
 35 evaṃ prāyo ca loko 'yaṃ manuṣyāḥ śaktipeśalāḥ
     santas tv evāpy amitreṣu dayāṃ prāpteṣu kurvate
 36 [yama]
     pipāsitasyeva yathā bhavet payas; tathā tvayā vākyam idaṃ samīritam
     vinā punaḥ satyavato 'sya jīvitaṃ; varaṃ vṛṇīṣveha śubhe yad icchasi
 37 [sāvitrī]
     mamānapatyaḥ pṛthivīpatiḥ pitā; bhavet pituḥ putraśataṃ mamaurasam
     kulasya saṃtānakaraṃ ca yad bhavet; tṛtīyam etaṃ varayāmi te varam
 38 [yama]
     kulasya saṃtānakaraṃ suvarcasaṃ; śataṃ sutānāṃ pitur astu te śubhe
     kṛtena kāmena narādhipātmaje; nivarta dūraṃ hi pathas tvam āgatā
 39 [sāvitrī]
     na dūram etan mama bhartṛsaṃnidhau; mano hi me dūrataraṃ pradhāvati
     tathā vrajann eva giraṃ samudyatāṃ; mayocyamānāṃ śṛṇu bhūya eva ca
 40 vivasvatas tvaṃ tanayaḥ pratāpavāṃs; tato hi vaivasvata ucyase budhaiḥ
     śamena dharmeṇa ca rañjitāḥ prajās; tatas taveheśvara dharmarājatā
 41 ātmany api na viśvāsas tāvān bhavati satsu yaḥ
     tasmāt satsu viśeṣeṇa sarvaḥ praṇayam icchati
 42 sauhṛdāt sarvabhūtānāṃ viśvāso nāma jāyate
     tasmāt satsu viśeṣeṇa viśvāsaṃ kurute janaḥ
 43 [yama]
     udahṛtaṃ te vacanaṃ yad aṅgane; śubhe na tādṛk tvadṛte mayā śrutam
     anena tuṣṭo 'smi vināsya jīvitaṃ; varaṃ caturthaṃ varayasva gaccha ca
 44 [sāvitrī]
     mamātmajaṃ satyavatas tathaurasaṃ; bhaved ubhābhyām iha yat kulodvaham
     śataṃ sutānāṃ balavīryaśālinām; idaṃ caturthaṃ varayāmi te varam
 45 [yama]
     śataṃ sutānāṃ balavīryaśālināṃ; bhaviṣyati prītikaraṃ tavābale
     pariśramas te na bhaven nṛpātmaje; nivarta dūraṃ hi pathas tvam āgatā
 46 [sāvitrī]
     satāṃ sadā śāśvatī dharmavṛttiḥ; santo na sīdanti na ca vyathanti
     satāṃ sadbhir nāphalaḥ saṃgamo 'sti; sad bhyo bhayaṃ nānuvartanti santaḥ
 47 santo hi satyena nayanti sūryaṃ; santo bhūmiṃ tapasā dhārayanti
     santo gatir bhūtabhavyasya rājan; satāṃ madhye nāvasīdanti santaḥ
 48 ārya juṣṭam idaṃ vṛttam iti vijñāya śāśvatam
     santaḥ parārthaṃ kurvāṇā nāvekṣante pratikriyām
 49 na ca prasādaḥ satpuruṣeṣu mogho; na cāpy artho naśyati nāpi mānaḥ
     yasmād etan niyataṃ satsu nityaṃ; tasmāt santo rakṣitāro bhavanti
 50 [yama]
     yathā yathā bhāṣasi dharmasaṃhitaṃ; mano 'nukūlaṃ supadaṃ mahārthavat
     tathā tathā me tvayi bhaktir uttamā; varaṃ vṛṇīṣvāpratimaṃ yatavrate
 51 [sāvitrī]
     na te 'pavargaḥ sukṛtād vinākṛtas; tathā yathānyeṣu vareṣu mānada
     varaṃ vṛṇe jīvatu satyavān ayaṃ; yathā mṛtā hy evam ahaṃ vinā patim
 52 na kāmaye bhartṛvinākṛtā sukhaṃ; na kāmaye bhartṛvinākṛtā divam
     na kāmaye bhartṛvinākṛtā śriyaṃ; na bhartṛhīnā vyavasāmi jīvitum
 53 varātisargaḥ śataputratā mama; tvayaiva datto hriyate ca me patiḥ
     varaṃ vṛṇe jīvatu satyavān ayaṃ; tavaiva satyaṃ vacanaṃ bhaviṣyati
 54 [mārk]
     tathety uktvā tu tān pāśān muktvā vaivasvato yamaḥ
     dharmarājaḥ prahṛṣṭātmā sāvitrīm idam abravīt
 55 eṣa bhadre mayā mukto bhartā te kulanandini
     arogas tava neyaś ca siddhārthaś ca bhaviṣyati
 56 caturvarṣa śataṃ cāyus tvayā sārdham avāpsyati
     iṣṭvā yajñaiś ca dharmeṇa khyātiṃ loke gamiṣyati
 57 tvayi putraśataṃ caiva satyavāñ janayiṣyati
     te cāpi sarve rājānaḥ kṣatriyāḥ putrapautriṇaḥ
     khyātās tvan nāmadheyāś ca bhaviṣyantīha śāśvatāḥ
 58 pituś ca te putraśataṃ bhavitā tava mātari
     mālavyāṃ mālavā nāma śāśvatāḥ putrapautriṇaḥ
     bhrātaras te bhaviṣyanti kṣatriyās tridaśopamāḥ
 59 evaṃ tasyai varaṃ dattvā dharmarājaḥ pratāpavān
     nivartayitvā sāvitrīṃ svam eva bhavanaṃ yayau
 60 sāvitry api yame yāte bhartāraṃ pratilabhya ca
     jagāma tatra yatrāsyā bhartuḥ śāvaṃ kalevaram
 61 sā bhūmau prekṣya bhartāram upasṛtyopagūhya ca
     utsaṅge śira āropya bhūmāv upaviveśa ha
 62 saṃjñāṃ ca satyavāṁl labdhvā sāvitrīm abhyabhāṣata
     proṣyāgata iva premṇā punaḥ punar udīkṣya vai
 63 [satyavān]
     suciraṃ bata supto 'smi kimarthaṃ nāvabodhitaḥ
     kva cāsau puruṣaḥ śyāmo yo 'sau māṃ saṃcakarṣa ha
 64 [sāvitrī]
     suciraṃ bata supto 'si mamāṅke puruṣarṣabha
     gataḥ sa bhagavān devaḥ prajā saṃyamano yamaḥ
 65 viśrānto 'si mahābhāga vinidraś ca nṛpātmaja
     yadi śakyaṃ samuttiṣṭha vigāḍhāṃ paśya śarvarīm
 66 [mārk]
     upalabhya tataḥ saṃjñāṃ sukhasupta ivotthitaḥ
     diśaḥ sarvā vanāntāṃś ca nirīkṣyovāca satyavān
 67 phalāhāro 'smi niṣkrāntas tvayā saha sumadhyame
     tataḥ pāṭayataḥ kāṣṭhaṃ śiraso me rujābhavat
 68 śiro 'bhitāpa saṃtaptaḥ sthātuṃ ciram aśaknuvan
     tavotsaṅge prasupto 'ham iti sarvaṃ smare śubhe
 69 tvayopagūḍhasya ca me nidrayāpahṛtaṃ manaḥ
     tato 'paśyaṃ tamo ghoraṃ puruṣaṃ ca mahaujasam
 70 tad yadi tvaṃ vijānāsi kiṃ tad brūhi sumadhyame
     svapno me yadi vā dṛṣṭo yadi vā satyam eva tat
 71 tam uvācātha sāvitrī rajanī vyavagāhate
     śvaste sarvaṃ yathāvṛttam ākhyāsyāmi nṛpātmaja
 72 utthiṣṭhottiṣṭha bhadraṃ te pitarau paśya suvrata
     vigāḍhā rajanī ceyaṃ nivṛttaś ca divākaraḥ
 73 naktaṃcarāś caranty ete hṛṣṭāḥ krūrābhibhāṣiṇaḥ
     śrūyante parṇaśabdāś ca mṛgāṇāṃ caratāṃ vane
 74 etāḥ śivā ghoranādā diśaṃ dakṣiṇapaścimām
     āsthāya viruvanty ugrāḥ kampayantyo mano mama
 75 [satyavān]
     vanaṃ pratibhayākāraṃ ghanena tamasā vṛtam
     na vijñāsyasi panthānaṃ gantuṃ caiva na śakṣyasi
 76 [sāvitī]
     asminn adya vane dagdhe śuṣkavṛkṣaḥ sthito jvalan
     vāyunā dhamyamāno 'gnir dṛśyate 'tra kva cit kva cit
 77 tato 'gnim ānayitveha jvālayiṣyāmi sarvataḥ
     kāṣṭhānīmāni santīha jahi saṃtāpam ātmanaḥ
 78 yadi notsahase gantuṃ sarujaṃ tvābhilakṣaye
     na ca jñāsyasi panthānaṃ tamasā saṃvṛte vane
 79 śvaḥprabhāte vane dṛśye yāsyāvo 'numate tava
     vasāveha kṣapām etāṃ rucitaṃ yadi te 'nagha
 80 [satyavān]
     śiro rujā nivṛttā me svasthāny aṅgāni lakṣaye
     mātā pitṛbhyām icchāmi saṃgamaṃ tvatprasādajam
 81 na kadā cid vikāle hi gatapūrvo mayāśramaḥ
     anāgatāyāṃ saṃdhyāyāṃ mātā me praruṇaddhi mām
 82 divāpi mayi niṣkrānte saṃtapyete gurū mama
     vicinoti ca māṃ tātaḥ sahaivāśramavāsibhiḥ
 83 mātrā pitrā ca subhṛśaṃ duḥkhitābhyām ahaṃ purā
     upālabdhaḥ subahuśaś cireṇāgacchasīti ha
 84 kā tv avasthā tayor adya madartham iti cintaye
     tayor adṛśye mayi ca mahad duḥkhaṃ bhaviṣyati
 85 purā mām ūcatuś caiva rātrāv asrāyamāṇakau
     bhṛśaṃ suduḥkhitau vṛddhau bahuśaḥ prītisaṃyutau
 86 tvayā hīnau na jīvāva muhūrtam api putraka
     yāvad dhariṣyase putra tāvan nau jīvitaṃ dhruvam
 87 vṛddhayor andhayor yaṣṭis tvayi vaṃśaḥ pratiṣṭhitaḥ
     tvayi piṇḍaś ca kīrtiś ca saṃtānaṃ cāvayor iti
 88 mātā vṛddhā pitā vṛddhas tayor yaṣṭir ahaṃ kila
     tau rātrau mām apaśyantau kām avasthāṃ gamiṣyataḥ
 89 nidrāyāś cābhyasūyāmi yasyā hetoḥ pitā mama
     mātā ca saṃśayaṃ prāptā matkṛte 'napakāriṇī
 90 ahaṃ ca saṃśayaṃ prāptaḥ kṛcchrām āpadam āsthitaḥ
     mātā pitṛbhyāṃ hi vinā nāhaṃ jīvitum utsahe
 91 vyaktam ākulayā buddhyā prajñā cakṣuḥ pitā mama
     ekaikam asyāṃ velāyāṃ pṛcchaty āśramavāsinam
 92 nātmānam anuśocāmi yathāhaṃ pitaraṃ śubhe
     bhartāraṃ cāpy anugatāṃ mātaraṃ paridurbalām
 93 matkṛtena hi tāv adya saṃtāpaṃ param eṣyataḥ
     jīvantāv anujīvāmi bhartavyau tau mayeti ha
     tayoḥ priyaṃ me kartavyam iti jīvāmi cāpy aham
 94 [mārk]
     evam uktvā sa dharmātmā guruvartī gurupriyaḥ
     ucchritya bāhū duḥkhārtaḥ sasvaraṃ praruroda ha
 95 tato 'bravīt tathā dṛṣṭvā bhartāraṃ śokakarśitam
     pramṛjyāśrūṇi netrābhyāṃ sāvitrī dharmacāriṇī
 96 yadi me 'sti tapas taptaṃ yadi dattaṃ hutaṃ yadi
     śvaśrū śvaśura bhartṝṇāṃ mama puṇyās tu śarvarī
 97 na smarāmy uktapūrvāṃ vai svaireṣv apy anṛtāṃ giram
     tena satyena tāv adya dhriyetāṃ śvaśurau mama
 98 [satyavān]
     kāmaye darśanaṃ pitror yāhi sāvitri māciram
     purā mātuḥ pitur vāpi yadi paśyāmi vipriyam
     na jīviṣye varārohe satyenātmānam ālabhe
 99 yadi dharme ca te buddhir māṃ cej jīvantam icchasi
     mama priyaṃ vā kartavyaṃ gacchasvāśramam antikāt
 100 [mārk]
    sāvitrī tata utthāya keśān saṃyamya bhāminī
    patim utthāpayām āsa bāhubhyāṃ parigṛhya vai
101 utthāya satyavāṃś cāpi pramṛjyāṅgāni pāṇinā
    diśaḥ sarvāḥ samālokya kaṭhine dṛṣṭim ādadhe
102 tam uvācātha sāvitrī śvaḥ phalānīha neṣyasi
    yogakṣemārtham etat te neṣyāmi paraśuṃ tv aham
103 kṛtvā kaṭhina bhāraṃ sā vṛkṣaśākhāvalambinam
    gṛhītvā paraśuṃ bhartuḥ sakāśaṃ punar āgamat
104 vāme skandhe tu vāmorur bhartur bāhuṃ niveśya sā
    dakṣiṇena pariṣvajya jagāma mṛdu gāminī
105 [satyavān]
    abhyāsagamanād bhīru panthāno viditā mama
    vṛkṣāntarālokitayā jyotsnayā cāpi lakṣaye
106 āgatau svaḥ pathā yena phalāny avacitāni ca
    yathāgataṃ śubhe gaccha panthānaṃ mā vicāraya
107 palāśaṣaṇḍe caitasmin panthā vyāvartate dvidhā
    tasyottareṇa yaḥ panthās tena gaccha tvarasva ca
    svastho 'smi balavān asmi didṛkṣuḥ pitarāv ubhau
108 [mārk]
    bruvann evaṃ tvarāyuktaḥ sa prāyād āśramaṃ prati

SECTION CCLXXXI

"Markandeya said, 'It was on the breast of that very hill where Rama was seated with those foremost of monkeys that great monkey chiefs at the command of Sugriva, began to flock together. The father-in-law of Vali, the illustrious Sushena, accompanied by a thousand crores of active apes, came to Rama. And those two foremost of monkeys endued with mighty energy, viz., Gaya and Gavakshya, each accompanied by a hundred crores of monkeys, showed themselves there. And, O king, Gavakshya also of terrible mien and endued with a bovine tail, showed himself there, having collected sixty thousand crores of monkeys. And the renowned Gandhamadana, dwelling on the mountains of the same name, collected a hundred thousand crores of monkeys. And the intelligent and mighty monkey known by the name of Panasa mustered together fifty-two crores of monkeys. 1 And that foremost and illustrious of monkeys named Dadhimukha of mighty energy mustered a large army of monkeys possessed of terrible prowess. And Jamvuvan showed himself there with a hundred thousand crores of black bears of terrible deeds and faces having the Tilaka mark. 2 And these and many other chiefs of monkey-chiefs, countless in number, O king, came there for aiding Rama's cause. And endued with bodies huge as mountain-peaks and roaring like lions, loud was the uproar that was heard there made by those monkeys running restlessly from place to place. And some of them looked like mountain-peaks,
p. 553
and some looked like buffaloes. And some were of the hue of autumnal clouds and the faces of some were red as vermillion. And some rose high, and some fell down, and some cut capers, and some scattered the dust, as they mustered together from various directions. And that monkey army, vast as the sea at full tide, encamped there at Sugriva's bidding. And after those foremost of monkeys had mustered from every direction, the illustrious descendant of Raghu, with Sugriva by his side, set out in an auspicious moment of a very fair day under a lucky constellation, accompanied by that host arrayed in order of battle, as if for the purpose of destroying all the worlds. And Hanuman, the son of the Wind-god, was in the van of that host, while the rear was protected by the fearless son of Sumitra. And surrounded by the monkey-chiefs, those princes of Raghu's house with fingers cased in guana skin, shone, as they went, like the Sun and the Moon in the midst of the planets. And that monkey host armed with stones and Sala and Tala trees, looked very much like a far-extending field of corn under the morning sun. And that mighty army, protected by Nala and Nila and Angada and Kratha and Mainda and Dwivida, marched forth for achieving the purpose of Raghava. And encamping successively, without interruption of any kind, on wide and healthy tracts and valleys abounding with fruits and roots and water and honey and meat, the monkey host at last reached the shores of the briny sea. And like unto a second ocean, that mighty army with its countless colours, having reached the shores of sea, took up its abode there. Then the illustrious son of Dasaratha, addressing Sugriva amongst all those foremost monkeys, spoke unto him these words that were suited to the occasion, 'This army is large. The ocean also is difficult to cross. What contrivance, therefore, commends itself to thee for crossing the ocean?' At these words, many vain-glorious monkeys answered, 'We are fully able to cross the sea.' This answer, however, was not of much use, as all could not avail of that means. Some of the monkeys proposed to cross the sea in boats, and some in rafts of various kinds. Rama, however, conciliating them all, said, 'This cannot be. 'The sea here is a full hundred Yojanas in width. All the monkeys, ye heroes, will not be able to cross it. This proposal, therefore, that ye have made, is not consonant to reason. Besides we have not the number of boats necessary for carrying all our troops. How, again, can one like us raise such obstacles in the way of the merchants? Our army is very large. The foe wilt make a great havoc if a hole is detected. Therefore, to cross the sea in boats and rafts doth not recommend itself to me. I will, however, pray to the Ocean for the necessary means. Foregoing food, I will lie down on the shore. He will certainly show himself to me. If, however, he doth not show himself, I will chastise him then by means of my great weapons that are more blazing than fire itself and are incapable of being baffled!' Having said these words, both Rama and Lakshmana touched water 1 and duly laid themselves down on a bed of kusa grass on the seashore. The divine and illustrious Ocean then
p. 554
that lord of male and female rivers, surrounded by aquatic animals, appeared unto Rama in a vision. And addressing Rama in sweet accents, the genius of the Ocean, surrounded by countless mines of gems, said, 'O son of Kausalya, tell me what aid, O bull among men, I am to render thee! I also have sprung from the race of Ikshwaku 1 and am, therefore, a relative of thine!' Rama replied unto him, saying, 'O lord of rivers, male and female, I desire thee to grant me a way for my troops, passing along which I may slay the Ten-headed (Ravana), that wretch of Pulastya's race! If thou dost not grant the way I beg of thee, I will then dry thee up by means of my celestial arrows inspired with mantras!' And hearing these words of Rama, the genius of Varuna's abode, joining his hands, answered in great affliction, 'I do not desire to put any obstacle in thy way. I am no foe of thine! Listen, O Rama, to these words, and having listened, do what is proper! If, at thy command, I get a way for the passage of thy army, others then, from strength of their bows, will command me to do the same! In thy army there is a monkey of the name of Nala, who is a skilful mechanic. And endued with great strength, Nala is the son of Tashtri, the divine artificer of the Universe. And whether it is wood, or grass or stone, that he will throw into my waters, I will support the same on my surface, and thus wilt thou have a bridge (over which to pass)!' And having said these words, the genius of the Ocean disappeared. And Rama awaking, called Nala unto him and said, 'Build thou a bridge over the sea! Thou alone, I am sure, art able to do it!' And it was by this means that the descendant of Kakutstha's race caused a bridge to be built that was ten Yojanas in width and a hundred Yojanas in length. And to this day that bridge is celebrated over all the world by the name of Nala's bridge. And having completed that bridge, Nala, of body huge as a hill, came away at the command of Rama.
"And while Rama was on this side of the ocean, the virtuous Vibhishana, the brother of the king of the Rakshasas accompanied by four of his counsellors, came unto Rama. And the high-souled Rama received him with due welcome. Sugriva, however, feared, thinking he might be a spy. The son of Raghu, meanwhile perfectly satisfied (with Vibhishana) in consequence of the sincerity of his exertions and the many indications of his good conduct, worshipped him with respect. And he also installed Vibhishana in the sovereignty of all the Rakshasas and made him his own junior counsellor, and a friend of Lakshmana's. And it was under Vibhishana's guidance, O king, that Rama with all his troops crossed the great ocean by means of that bridge in course of a month. And having crossed the ocean and arrived at Lanka, Rama caused its extensive and numerous gardens to be devastated by his monkeys. And while Rama's troops were there, two of Ravana's counsellors and officers, named Suka and Sarana, who had come as spies, having assumed the shape of monkeys, were seized by Vibhishana. And when those wanderers of the night assumed their real Rakshasa forms, Rama showed them his
p. 555
troop and dismissed them quietly. And having quartered his troops in those woods that skirted the city, Rama then sent the monkey Angada with great wisdom as his envoy to Ravana."

Book 3
Chapter 282

 1 [mārk]
      etasminn eva kāle tu dyumatseno mahāvane
      labdhacakṣuḥ prasannātmā dṛṣṭyā sarvaṃ dadarśa ha
  2 sa sarvān āśramān gatvā śaibyayā saha bhāryayā
      putra hetoḥ parām ārtiṃ jagāma manujarṣabha
  3 tāv āśramān nadīś caiva vanāni ca sarāṃsi ca
      tāṃs tān deśān vicinvantau dampatī parijagmatuḥ
  4 śrutvā śabdaṃ tu yat kiṃ cid unmukhau suta śaṅkayā
      sāvitrī sahito 'bhyeti satyavān ity adhāvatām
  5 bhinnaiś ca paruṣaiḥ pādaiḥ savraṇaiḥ śoṇitaukṣitaiḥ
      kuśakaṇṭakaviddhāṅgāv unmattāv iva dhāvataḥ
  6 tato 'bhisṛtya tair vipraiḥ sarvair āśramavāsibhiḥ
      parivārya samāśvāsya samānītau svam āśramam
  7 tatra bhāryā sahāyaḥ sa vṛto vṛddhair tapodhanaiḥ
      āśvāsito vicitrārthaiḥ pūrvarājñāṃ kathāśrayaiḥ
  8 tatas tau punar āśvastau vṛddhau putra didṛkṣayā
      bālye vṛttāni putrasya smarantau bhṛśaduḥkhitau
  9 punar uktvā ca karuṇāṃ vācaṃ tau śokakarśitau
      hā putra hā sādhvi vadhūḥ kvāsi kvāsīty arodatām
  10 [suvarcas]
     yathāsya bhāryā sāvitrī tapasā ca damena ca
     ācāreṇa ca saṃyuktā tathā jīvati satyavān
 11 [gautama]
     vedāḥ sāṅgā mayādhītās tapo me saṃcitaṃ mahat
     kaumāraṃ brahmacaryaṃ me guravo 'gniś ca toṣitāḥ
 12 samāhitena cīrṇāni sarvāṇy eva vratāni me
     vāyubhakṣopavāsaś ca kuśalāni ca yāni me
 13 anena tapasā vedmi sarvaṃ paricikīrṣitam
     satyam etan nibodha tvaṃ dhriyate satyavān iti
 14 [ṣisya]
     upādhyāyasya me vaktrād yathā vākyaṃ viniḥsṛtam
     naitaj jātu bhaven mithyā tathā jīvati satyavān
 15 [rsayah]
     yathāsya bhāryā sāvitrī sarvair eva sulakṣaṇaiḥ
     avaidhavya karair yuktā tathā jīvati satyavān
 16 [bhāradvāja]
     yathāsya bhāryā sāvitrī tapasā ca damena ca
     ācāreṇa ca saṃyuktā tathā jīvati satyavān
 17 [dālbhya]
     yathādṛṣṭiḥ pravṛttā te sāvitryāś ca yathā vratam
     gatāhāram akṛtvā ca tathā jīvati satyavān
 18 [māṇḍavya]
     yathā vadanti śāntāyāṃ diśi vai mṛgapakṣiṇaḥ
     pārthivī ca pravṛttis te tathā jīvati satyavān
 19 [dhaumya]
     sarvair guṇair upetas te yathā putro janapriyaḥ
     dīrghāyur lakṣaṇopetas tathā jīvati satyavān
 20 [mārk]
     evam āśvāsitas tais tu satyavāgbhis tapasvibhiḥ
     tāṃs tān vigaṇayann arthān avasthita ivābhavat
 21 tato muhūrtāt sāvitrī bhartrā satyavatā saha
     ājagāmāśramaṃ rātrau prahṛṣṭā praviveśa ha
 22 [brāhmaṇāh]
     putreṇa saṃgataṃ tvādya cakṣur mantaṃ nirīkṣya ca
     sarve vayaṃ vai pṛcchāmo vṛddhiṃ te pṛthivīpate
 23 samāgamena putrasya sāvitryā darśanena ca
     cakṣuṣo cātmano lābhāt tribhir diṣṭyā vivardhase
 24 sarvair asmābhir uktaṃ yat tathā tan nātra saṃśayaḥ
     bhūyo bhūyo ca vṛtthis te kṣipram eva bhaviṣyati
 25 [mārk]
     tato 'gniṃ tatra saṃjvālya dvijās te sarva eva hi
     upāsāṃ cakrire pārtha dyumatsenaṃ mahīpatim
 26 śaibyā ca satyavāṃś caiva sāvitrī caikataḥ sthitāḥ
     sarvais tair abhyanujñātā viśokāḥ samupāviśan
 27 tato rājñā sahāsīnāḥ sarve te vanavāsinaḥ
     jātakautūhalāḥ pārtha papracchur nṛpateḥ sutam
 28 prāg eva nāgataṃ kasmāt sabhāryeṇa tvayā vibho
     virātre cāgataṃ kasmāt ko 'nubandhaś ca te 'bhavat
 29 saṃtāpitaḥ pitā mātā vayaṃ caiva nṛpātmaja
     nākasmād iti jānīmas tat sarvaṃ vaktum arhasi
 30 [satyavān]
     pitrāham abhyanujñātaḥ sāvitrī sahito gataḥ
     atha me 'bhūc chiroduḥkhaṃ vane kāṣṭhāni bhindataḥ
 31 suptaś cāhaṃ vedanayā ciram ity upalakṣaye
     tāvat kālaṃ ca na mayā supta pūrvaṃ kadā cana
 32 sarveṣām eva bhavatāṃ saṃtāpo mā bhaved iti
     ato virātrāgamanaṃ nānyad astīha kāraṇam
 33 [gautama]
     akasmāc cakṣur aḥ prāptir dyumatsenasya te pituḥ
     nāsya tvaṃ kāraṇaṃ vettha sāvitrī vaktum arhati
 34 śrotum icchāmi sāvitri tvaṃ hi vettha parāvaram
     tvāṃ hi jānāmi sāvitri sāvitrīm iva tejasā
 35 tvam atra hetuṃ jānīṣe tasmāt satyaṃ nirucyatām
     rahasyaṃ yadi te nāsti kiṃ cid atra vadasva naḥ
 36 [sāvitrī]
     evam etad yathā vettha saṃkalpo nānyathā hi vaḥ
     na ca kiṃ cid rahasyaṃ me śrūyatāṃ tathyam atra yat
 37 mṛtyur me bhartur ākhyāto nāradena mahātmanā
     sa cādya divasaḥ prāptas tato nainaṃ jahāmy aham
 38 suptaṃ cainaṃ yamaḥ sākṣād upāgacchat sakiṃkaraḥ
     sa enam anayad baddhvā diśaṃ pitṛniṣevitām
 39 astauṣaṃ tam ahaṃ devaṃ satyena vacasā vibhum
     pañca vai tena me dattā varāḥ śṛṇuta tān mama
 40 cakṣur ī ca svarājyaṃ ca dvau varau śvaśurasya me
     labdhaṃ pituḥ putraśataṃ putrāṇām ātmanaḥ śatam
 41 caturvarṣa śatāyur me bhartā labdhaś ca satyavān
     bhartur hi jīvitārthaṃ tu mayā cīrṇaṃ sthiraṃ vratam
 42 etat satyaṃ mayākhyātaṃ kāraṇaṃ vistareṇa vaḥ
     yathāvṛttaṃ sukhodarkam idaṃ duḥkhaṃ mahan mama
 43 [rsayah]
     nimajjamānaṃ vyasanair abhidrutaṃ; kulaṃ narendrasya tamo maye hrade
     tvayā suśīle dhṛtadharmapuṇyayā; samuddhṛtaṃ sādhvi punaḥ kulīnayā
 44 [mārk]
     tathā praśasya hy abhipūjya caiva te; varastriyaṃ tām ṛṣayaḥ samāgatāḥ
     narendram āmandrya saputram añjasā; śivena jagmur muditāḥ svam ālayam
 1 [mārk]
      tasyāṃ rātryāṃ vyatītāyām udite sūryamaṇḍale

SECTION CCLXXXII

"Markandeya said, 'Having quartered his army in those groves abounding with food and water and with fruits and roots, the descendant of Kakutstha began to watch over them with care. Ravana, on the other hand, planted in his city many appliances constructed according to the rules of military science. And his city, naturally impregnable on account of its strong ramparts and gate-ways, had seven trenches, that were deep and full of water to the brim and that abounded with fishes and sharks and alligators, made more impregnable still by means of pointed stakes of Khadira wood. And the ramparts, heaped with stones, were made impregnable by means of catapults. And the warriors (who guarded the walls) were armed with earthen pots filled with venomous snakes, and with resinous powders of many kinds. And they were also armed with clubs, and fire-brands and arrows and lances and swords and battle-axes. And they had also Sataghnis 1 and stout maces steeped in wax. 2 And at all the gates of the city were planted movable and immovable encampments manned by large numbers of infantry supported by countless elephants and horses. And Angada, having reached one of the gates of the city, was made known to the Rakshasas. And he entered the town without suspicion or fear. And surrounded by countless Rakshasas, that hero in his beauty looked like the Sun himself in the midst of masses of clouds. And having approached the hero of Pulastya's race in the midst of his counsellors, the eloquent Angada saluted the king and began to deliver Rama's message in these words, 'That descendant of Raghu, O king, who ruleth at Kosala and whose renown hath spread over the whole world, sayeth unto thee these words suited to the occasion. Accept thou that message and act according to it! Provinces and towns, in consequence of their connection with sinful kings incapable of controlling their souls, are themselves polluted and destroyed. By the violent abduction of Sita, thou alone hast injured me! Thou, however, wilt become the cause of death to many unoffending persons. Possessed of power and filled with pride, thou hast, before this, slain many Rishis living in the woods, and insulted the very gods. Thou hast slain also many great kings and many weeping women. For those transgressions of thine, retribution is about to overtake thee! I will slay thee with thy counsellors. Fight and show thy courage! 3 O wanderer of the night, behold the power of
p. 556
my bow, although I am but a man! Release Sita, the daughter of Janaka! If thou dost not release her, I shall make the Earth divested of all Rakshasas with my keen-edged arrows!' Hearing these defiant words of the enemy, king Ravana bore them ill, becoming senseless with wrath. And thereupon four Rakshasas skilled in reading every sign of their master, seized Angada like four hawks seizing a tiger. With those Rakshasas, however, holding him fast by his limbs, Angada leaped upwards and alighted on the palace terrace. And as he leaped up with a great force, those wanderers of the night fell down the earth, and bruised by the violence of the fall, had their ribs broken. And from the golden terrace on which he had alighted, he took a downward leap. And overleaping the walls of Lanka, he alighted to where his comrades were. And approaching the presence of the lord of Kosala and informing him of everything, the monkey Angada endued with great energy retired to refresh himself, dismissed with due respect by Rama.
The descendant of Raghu then caused the ramparts of Lanka to be broken down by a united attack of all those monkeys endued with the speed of the wind. Then Lakshmana, with Vibhishana and the king of the bears marching in the van, blew up the southern gate of the city that was almost impregnable. Rama then attacked Lanka with a hundred thousand crores of monkeys, all possessed of great skill in battle, and endued with reddish complexions like those of young camels. And those crores of greyish bears with long arms, and legs and huge paws, and generally supporting themselves on their broad haunches, were also urged on to support the attack. And in consequence of those monkeys leaping up and leaping down and leaping in transverse directions, the Sun himself, his bright disc completely shaded, became invisible for the dust they raised. And the citizens of Lanka beheld the wall of their town assume all over a tawny hue, covered by monkeys of complexions yellow as the ears of paddy, and grey as Shirisha flowers, and red as the rising Sun, and white as flax or hemp. And the Rakshasas, O king, with their wives and elders, were struck with wonders at that sight. And the monkey warriors began to pull down pillars made of precious stones and the terraces and tops of palatial mansions. And breaking into fragments the propellers of catapults and other engines, they began to cast them about in all directions. And taking up the Sataghnis along with the discs, the clubs, and stones, they threw them down into the city with great force and loud noise. And attacked thus by the monkeys, those Rakshasas that had been placed on the walls to guard them, fled precipitately by hundreds and thousands.
"Then hundreds of thousands of Rakshasas, of terrible mien, and capable of assuming any form at will, came out at the command of the king. And pouring a perfect shower of arrows and driving the denizens of the forest, those warriors, displaying great prowess, adorned the ramparts. And soon those wanderers of the night, looking like masses of flesh, and of terrible mien, forced the monkeys to leave the walls. And mangled by the enemies' lances, numerous monkey-chiefs fell down from the ramparts, and crushed by the falling columns and gate-ways, numerous Rakshasas also fell down to rise no more. And the monkeys and the brave Rakshasas that commenced to
p. 557
eat up the foe, struggled, seizing one another by the hair, and mangling and tearing one another with their nails and teeth. And the monkeys and the Rakshasas roared and yelled frightfully, and while many of both parties were slain and fell down to rise no more, neither side gave up the contest. And Rama continued all the while to shower a thick downpour of arrows like the very clouds. And the arrows he shot, enveloping Lanka, killed large numbers of Rakshasas. And the son of Sumitra, too, that mighty bowman incapable of being fatigued in battle, naming particular Rakshasas stationed on the ramparts, slew them with his clothyard shafts. And then the monkey host, having achieved success was withdrawn at the command of Rama, after it had thus pulled down the fortifications of Lanka and made all objects within the city capable of being aimed at by the besieging force."

Book 3
Chapter 283

1 kṛtapūrvāhṇikāḥ sarve sameyus te tapodhanāḥ
  2 tad eva sarvaṃ sāvitryā mahābhāgyaṃ maharṣayaḥ
      dyumatsenāya nātṛpyan kathayantaḥ punaḥ punaḥ
  3 tataḥ prakṛtayaḥ sarvāḥ śālvebhyo 'bhyāgatā nṛpa
      ācakhyur nihataṃ caiva svenāmātyena taṃ nṛpam
  4 taṃ mantriṇā hataṃ śrutvā sasahāyaṃ sabāndhavam
      nyavedayan yathātattvaṃ vidrutaṃ ca dviṣad balam
  5 aikamatyaṃ ca sarvasya janasyātha nṛpaṃ prati
      sacakṣur vāpy acakṣur vā sa no rājā bhavatv iti
  6 anena niścayeneha vayaṃ prasthāpitā nṛpa
      prāptānīmāni yānāni caturaṅgaṃ ca te balam
  7 prayāhi rājan bhadraṃ te ghuṣṭas te nagare jayaḥ
      adhyāssva cirarātrāya pitṛpaitāmahaṃ padam
  8 cakṣur mantaṃ ca taṃ dṛṣṭvā rājānaṃ vapuṣānvitam
      mūrdhabhiḥ patitāḥ sarve vismayotphullalocanāḥ
  9 tato 'bhivādya tān vṛddhān dvijān āśramavāsinaḥ
      taiś cābhipūjitaḥ sarvaiḥ prayayau nagaraṃ prati
  10 śaibyā ca saha sāvitryā svāstīrṇena suvarcasā
     narayuktena yānena prayayau senayā vṛtā
 11 tato 'bhiṣiṣicuḥ prītyā dyumatsenaṃ purohitāḥ
     putraṃ cāsya mahātmānaṃ yauvarājye 'bhaṣecayan
 12 tataḥ kālena mahatā sāvitryāḥ kīrtivardhanam
     tad vai putraśataṃ jajñe śūrāṇām anivartinām
 13 bhrātṝṇāṃ sodarāṇāṃ ca tathaivāsyābhavac chatam
     madrādhipasyāśvapater mālavyāṃ sumahābalam
 14 evam ātmā pitā mātā śvaśrūḥ śvaśura eva ca
     bhartuḥ kulaṃ ca sāvitryā sarvaṃ kṛcchrāt samuddhṛtam
 15 tathaivaiṣāpi kalyāṇī draupadī śīlasaṃmatā
     tārayiṣyati vaḥ sarvān sāvitrīva kulāṅganā
 16 [vai]
     evaṃ sa pāṇḍavas tena anunīto mahātmanā
     viśoko vijvaro rājan kāmyake nyavasat tadā

SECTION CCLXXXIII

"Markandeya said, 'And while those troops (thus withdrawn) were reposing themselves in their quarters, many little Rakshasas and Pisachas owning Ravana as their leader, penetrated amongst them. And among these were Parvana, Patana, Jambha, Khara, Krodha-vasa, Hari, Praruja, Aruja and Praghasa, and others. And as these wicked ones were penetrating (the monkey host) in their invisible forms, Vibhishana, who had the knowledge thereof, broke the spell of their invisibility. And once seen, O king, by the powerful and long-leaping monkeys, they were all slain and prostrated on the earth, deprived of life. And unable to endure this, Ravana marched out at the head of his troops. And surrounded by his terrible army of Rakshasas and Pisachas, Ravana who was conversant with the rules of warfare like a second Usanas invested the monkey host, having disposed his troops in that array which is named after Usanas himself. And beholding Ravana advancing with his army disposed in that array, Rama, following the mode recommended by Vrihaspati, disposed his troops in counter array for opposing that wanderer of the night. And coming up quickly, Ravana began to fight with Rama. And Lakshmana singled out Indrajit, and Sugriva singled out Virupakshya, and Nikharvata fought with Tara, and Nala with Tunda, and Patusa with Panasa. And each warrior, advancing up to him whom he regarded as his match, began to fight with him on that field of battle, relying on the strength of his own arms, and that encounter, so frightful to timid persons, soon became terrible and fierce like that between the gods and the Asuras in the days of old. And Ravana covered Rama with a shower of darts and lances and swords, and Rama also afflicted Ravana with his whetted arrows of iron furnished with the sharpest points, and in the same way Lakshmana smote the contending Indrajit with arrows capable of penetrating into the most vital parts and Indrajit also smote Sumitra's son with an arrowy shower. And Vibhishana showered upon Prahasta and Prahasta showered upon Vibhishana, without any regard for each other a thick downpour of winged arrows furnished with the sharpest points. And thus between those mighty warriors
p. 558
there came about an encounter of celestial weapons of great force, at which the three worlds with their mobile and immobile creatures were sorely distressed."

Book 3
Chapter 284

 1 [janam]
      yat tat tadā mahābrahmaṁl lomaśo vākyam abravīt
      indrasya vacanād etya pāṇḍuputraṃ yudhiṣṭhiram
  2 yac cāpi te bhayaṃ tīvraṃ na ca kīrtayase kva cit
      tac cāpy apahariṣyāmi savyasācāv ihāgate
  3 kiṃ nu tad viduṣāṃ śreṣṭha karṇaṃ prati mahad bhayam
      āsīn na ca sa dharmātmā kathayām āsa kasya cit
  4 [vai]
      ahaṃ te rājaśārdūla kathayāmi kathām imām
      pṛcchate bharataśreṣṭha śuśrūṣasva giraṃ mama
  5 dvādaśe samatikrānte varṣe prāpte trayodaśe
      pāṇḍūnāṃ hitakṛc chakraḥ karṇaṃ bhikṣitum udyataḥ
  6 abhiprāyam atho jñātvā mahendrasya vibhāvasuḥ
      kuṇḍalārthe mahārāja sūryaḥ karṇam upāgamat
  7 mahārhe śayane vīraṃ spardhyāstaraṇa saṃvṛte
      śayānam abhiviśvastaṃ brahmaṇyaṃ satyavādinam
  8 svapnānte niśi rājendra darśayām āsa raśmivān
      kṛpayā parayāviṣṭaḥ putrasnehāc ca bhārata
  9 brāhmaṇo vedavid bhūtvā sūryo yogād dhi rūpavān
      hitārtham abravīt karṇaṃ sāntvapūrvam idaṃ vacaḥ
  10 karṇa madvacanaṃ tāta śṛṇu satyabhṛtāṃ vara
     bruvato 'dya mahābāho sauhṛdāt paramaṃ hitam
 11 upāyāsyati śakras tvāṃ pāṇḍavānāṃ hitepsayā
     brāhmaṇa chadmanā karṇa kuṇḍalāpajihīrṣayā
 12 viditaṃ tena śīlaṃ te sarvasya jagatas tathā
     yathā tvaṃ bhikṣitaḥ sadbhir dadāsy eva na yācase
 13 tvaṃ hi tāta dadāsy eva brāhmaṇebhyaḥ prayācitaḥ
     vittaṃ yac cānyad apy āhur na pratyākhyāsi karhi cit
 14 taṃ tvām evaṃvidhaṃ jñātvā svayaṃ vai pākaśāsanaḥ
     āgantā kuṇḍalārthāya kavacaṃ caiva bhikṣitum
 15 tasmai prayācamānāya na deye kuṇḍale tvayā
     anuneyaḥ paraṃ śaktyā śreya etad dhi te param
 16 kuṇḍalārthe bruvaṃs tāta kāraṇair bahubhis tvayā
     anyair bahuvidhair vittaiḥ sa nivāryaḥ punaḥ punaḥ
 17 ratnaiḥ strībhis tathā bhogair dhanair bahuvidhair api
     nidarśanaiś ca bahubhiḥ kuṇḍalepsuḥ puraṃdaraḥ
 18 yadi dāsyasi karṇa tvaṃ sahaje kuṇḍale śubhe
     āyur aḥ prakṣayaṃ gatvā mṛtyor vaśam upeṣyasi
 19 kavacena ca saṃyuktaḥ kuṇḍalābhyāṃ ca mānada
     avadhyas tvaṃ raṇe 'rīṇām iti viddhi vaco mama
 20 amṛtād utthitaṃ hy etad ubhayaṃ ratnasaṃbhavam
     tasmād rakṣyaṃ tvayā karṇa jīvitaṃ cet priyaṃ tava
 21 [karṇa]
     ko mām evaṃ bhavān prāha darśayan sauhṛdaṃ param
     kāmayā bhagavan brūhi ho bhavān dvija veṣadhṛk
 22 [brā]
     ahaṃ tāta sahasrāṃśuḥ sauhṛdāt tvāṃ nidarśaye
     kuruṣvaitad vaco me tvam etac chreyo paraṃ hi te
 23 [karṇa]
     śreya eva mamātyantaṃ yasya me gopatiḥ prabhuḥ
     pravaktādya hitānveṣī śṛṇu cedaṃ vaco mama
 24 prasādaye tvāṃ varadaṃ praṇayāc ca bravīmy aham
     na nivāryo vratād asmād ahaṃ yady asmi te priyaḥ
 25 vrataṃ vai mama loko 'yaṃ vetti kṛtsno vibhāvaso
     yathāhaṃ dvijamukhyebhyo dadyāṃ prāṇān api dhruvam
 26 yady āgacchati śakro māṃ brāhmaṇa chadmanāvṛtaḥ
     hitārthaṃ pāṇḍuputrāṇāṃ khecarottama bhikṣitum
 27 dāsyāmi vibudhaśreṣṭha kuṇḍale varma cottamam
     na me kīrtiḥ praṇaśyeta triṣu lokeṣu viśrutā
 28 madvidhasyāyaśasyaṃ hi na yuktaṃ prāṇarakṣaṇam
     yuktaṃhi yaśasā yuktaṃ maraṇaṃ lokasaṃmatam
 29 so 'ham indrāya dāsyāmi kuṇḍale saha varmaṇā
     yadi māṃ balavṛtraghno bhikṣārtham upayāsyati
 30 hitārthaṃ pāṇḍuputrāṇāṃ kuṇḍale me prayācitum
     tan me kīrtikaraṃ loke tasyākīrtir bhaviṣyati
 31 vṛṇomi kīrtiṃ loke hi jīvitenāpi bhānuman
     kīrtimān aśnute svargaṃ hīnakīrtis tu naśyati
 32 kīrtir hi puruṣaṃ loke saṃjīvayati mātṛvat
     akīrtir jīvitaṃ hanti jīvato 'pi śarīriṇaḥ
 33 ayaṃ purāṇaḥ śloko hi svayaṃ gīto vibhāvaso
     dhātrā lokeśvara yathā kīrtir āyur narasya vai
 34 puruṣasya pare loke kīrtir eva parāyaṇam
     iha loke viśuddhā ca kīrtir āyur vivardhanī
 35 so 'haṃ śarīraje dattvā kīrtiṃ prāpsyāmi śāśvatīm
     dattvā ca vidhivad dānaṃ brāhmaṇebhyo yathāvidhi
 36 hutvā śarīraṃ saṃgrāme kṛtvā karma suduṣkaram
     vijitya vā parān ājau yaśo prāpsyāmi kevalam
 37 bhītānām abhayaṃ dattvā saṃgrāme jīvitārthinām
     vṛddhān bālān dvijātīṃś ca mokṣayitvā mahābhayāt
 38 prāpsyāmi paramaṃ loke yaśaḥ svarbhānu sūdana
     jīvitenāpi me rakṣyā kīrtis tad viddhi me vratam
 39 so 'haṃ dattvā maghavate bhikṣām etām anuttamām
     brāhmaṇa chadmine devaloke gantā parāṃ gatim

SECTION CCLXXXIV

"Markandeya said, "Then Prahasta, suddenly advancing up to Vibhishana and uttering a loud yell, struck him with his mace. But though struck with that mace of terrible force, the mighty-armed Vibhishana of great wisdom, without wavering in the least, stood still as the mountains of Himavat. Then Vibhishana, taking up a huge and mighty javelin furnished with a hundred bells, inspired it with mantras and hurled it at the head of his adversary. And by the impetuosity of that weapon rushing with the force of the thunderbolt, Prahasta's head was severed off, and he thereupon looked like a mighty tree broken by the wind. And beholding that wanderer of the night, Prahasta, thus slain in battle, Dhumraksha rushed with great impetuosity against the monkey-host. And beholding the soldiers of Dhumraksha, looking like the clouds and endued with terrible mien, advancing up towards them, the monkey-chief suddenly broke and fled. And seeing those foremost of monkeys suddenly give way, that tiger among monkeys, Hanuman, the son of Pavana, began to advance. And beholding the son of Pavana staying still on the field of battle, the retreating monkeys, O king, one and all quickly rallied. Then mighty and great and fearful was the uproar that arose there in consequence of the warriors of Rama and Ravana rushing against each other. And in that battle which raged terribly the field soon became miry with blood. And Dhumraksha afflicted the monkey-host with volleys of winged shafts. Then that vanquisher of foes, Hanuman, the son of Pavana, quickly seized that advancing leader of the Rakshasa. And the encounter that took place between that monkey and the Rakshasa hero, is desirous of defeating the other, was fierce and terrible, like that of Indra and Prahlada (in days of yore). And the Rakshasa struck the monkey with his maces and spiked clubs while the monkey struck the Rakshasa with trunks of trees unshorn of their branches. Then Hanuman, the son of Pavana, slew in great wrath that Rakshasa along with his charioteer and horses and broke his chariot also into pieces. And beholding Dhumraksha, that foremost of Rakshasa, thus slain, the monkeys, abandoning all fear, rushed against the Rakshasa army with great valour. And slaughtered in large numbers by the victorious and powerful monkeys, the Rakshasas became dispirited and fled in fear to Lanka. And the surviving wreck of the Rakshasa army, having reached the city, informed king Ravana of everything that had happened. And hearing from them that Prahasta and that mighty archer Dhumraksha, had both, with their armies, been slain by the powerful monkeys, Ravana drew a deep sigh and springing up from his excellent seat, said,--the time is come for Kumbhakarna to act.--And having said this, he awake, by means of various loud-sounding instruments, his brother Kumbhakarna from his deep and prolonged slumbers. And having
p. 559
awaked him with great efforts, the Rakshasa king, still afflicted with anxiety, addressed the mighty Kumbhakarna and said unto him when seated at his ease on his bed, having perfectly recovered consciousness and self-possession, these words, 'Thou, indeed, art happy, O Kumbhakarna, that canst enjoy profound and undisturbed repose, unconscious of the terrible calamity that hath overtaken us! Rama with his monkey host hath crossed the Ocean by a bridge and disregarding us all is waging a terrible war (against us). I have stealthily brought away his wife Sita, the daughter of Janaka. and it is to recover her that he hath come hither, after having made a bridge over the great Ocean. Our great kinsmen also, Prahasta and others, have already been slain by him. And, O scourge of thy enemies, there is not another person, save thee, that can slay Rama! Therefore, O warrior, putting on thy armour, do thou set out this day for the purpose of vanquishing Rama and his followers! The two younger brothers of Dushana, viz., Vajravega and Promathin, will join thee with their forces!' And having said this unto the mighty Kumbhakarna. the Rakshasa king gave instructions to Vajravega and Promathin as to what they should do. And accepting his advice, those two warlike brothers of Dushana quickly marched out of the city, preceded by Kumbhakarna."

Book 3
Chapter 285

  1 [sūrya]
      māhitaṃ karṇa kārṣīs tvam ātmanaḥ suhṛdāṃ tathā
      putrāṇām atha bhāryāṇām atho mātur atho pituḥ
  2 śarīrasyāvirodhena prāṇināṃ prāṇabhṛd vara
      iṣyate yaśasaḥ prāptiḥ kīrtiś ca tridive sthirā
  3 yas tvaṃ prāṇavirodhena kīrtim icchasi śāśvatīm
      sā te prāṇān samādāya gamiṣyati na saṃśayaḥ
  4 jīvatāṃ kurute kāryaṃ pitā mātā sutās tathā
      ye cānye bāndhavāḥ ke cil loke 'smin puruṣarṣabha
      rājānaś ca naravyāghra pauruṣeṇa nibodha tat
  5 kīrtiś ca jīvataḥ sādhvī puruṣasya mahādyute
      mṛtasya kīrtyā kiṃ kāryaṃ bhasmībhūtasya dehinaḥ
      mṛtaḥ kīrtiṃ na jānāti jīvan kīrtiṃ samaśnute
  6 mṛtasya kīrtir martyasya yathā mālā gatāyur aḥ
      ahaṃ tu tvāṃ bravīmy etad bhakto 'sīti hitepsayā
  7 bhaktimanto hi me rakṣyā ity etenāpi hetunā
      bhako 'yaṃ parayā bhaktyā mām ity eva mahābhuja
      mamāpi bhaktir utpannā sa tvaṃ kuru vaco mama
  8 asti cātra paraṃ kiṃ cid adhyātmaṃ devanirmitam
      ataś ca tvāṃ bravīmy etat kriyatām aviśaṅkayā
  9 deva guhyaṃ tvayā jñātuṃ na śakyaṃ puruṣarṣabha
      tasmān nākhyāmi te guhyaṃ kāle vetsyati tad bhavān
  10 punar uktaṃ ca vakṣyāmi tvaṃ rādheya nibodha tat
     māsmai te kuṇḍale dadyā bhikṣave vajrapāṇaye
 11 śobhase kuṇḍalābhyāṃ hi rucirābhyāṃ mahādyute
     viśākhayor madhyagataḥ śaśīva vimalo divi
 12 kīrtiś ca jīvataḥ sādhvī puruṣasyeti viddhi tat
     pratyākhyeyas tvayā tāta kuṇḍalārthe puraṃdaraḥ
 13 śakyā bahuvidhair vākyaiḥ kuṇḍalepsā tvayānagha
     vihantuṃ devarājasya hetuyuktaiḥ punaḥ punaḥ
 14 upapattyupapannārthair mādhuryakṛtabhūṣaṇaiḥ
     puraṃdarasya karṇa tvaṃ buddhim etām apānuda
 15 tva hi nityaṃ naravyāghra spardhase savyasācinā
     savyasācī tvayā caiva yudhi śūraḥ sameṣyati
 16 na tu tvām arjunaḥ śaktaḥ kuṇḍalābhyāṃ samanvitam
     vijetuṃ yudhi yady asya svayam indraḥ śaro bhavet
 17 tasmān na deye śakrāya tvayaite kuṇḍale śubhe
     saṃgrāme yadi nirjetuṃ karṇa kāmayase 'rjunam

SECTION CCLXXXV

"Markandeya said, "Then Kumbhakarna set out from the city, accompanied by his followers. And soon he beheld the victorious monkey troops encamped before him. And passing them by with the object of seeking out Rama, he beheld the son of Sumitra standing at his post, bow in hand. Then the monkey warriors, speedily advancing towards him, surrounded him on all sides. And then they commenced to strike him with numberless large trees. And many amongst them fearlessly began to tear his body with their nails. And those monkeys began to fight with him in various ways approved by the laws of warfare. And they soon overwhelmed that chief of the Rakshasas with a shower of terrible weapons of various kinds. And attacked by them thus, Kumbhakarna only laughed at them and began to eat them up. And he devoured those foremost of monkeys known by the name of Chala, and Chandachala, and Vajravahu. And beholding that fearful act of the Rakshasa, other monkeys were frightened and set forth a loud wail of fear. And hearing the screams of those monkey-leaders, Sugriva boldly advanced towards Kumbhakarna. And that high-souled king of the monkeys swiftly approaching the Rakshasa, violently struck him on the head with the trunk of a Sala tree. And though the high-souled Sugriva always prompt in action broke that Sala tree on the head of Kumbhakarna, he failed to make any impression on that Rakshasa. And then, as if roused from his torpor by that blow, Kumbhakarna stretching forth his arms seized Sugriva by main force. And beholding Sugriva dragged away by the Rakshasa, the heroic son of Sumitra, that delighter of his friends, rushed towards Kumbhakarna. And that slayer of hostile
p. 560
heroes, Lakshmana, advancing towards Kumbhakarna, discharged at him an impetuous and mighty arrow furnished with golden wings. And that arrow, cutting through his coat of mail and penetrating into his body, passed through it outright and struck into the earth, stained with the Rakshasa's blood. Kumbhakarna then, having his breast thus bored through, released the king of monkeys. And taking up a huge mass of stone as his weapon, the mighty warrior Kumbhakarna then rushed towards the son of Sumitra, aiming it at him. And as the Rakshasa rushed towards him, Lakshmana cut off his upraised arms by means of a couple of keen-edged shafts furnished with heads resembling razors. But as soon as the two arms of the Rakshasa were thus cut off, double that number of arms soon appeared on his person. Sumitra's son, however, displaying his skill in weapon, soon by means of similar arrows cut off those arms also, each of which had seized a mass of stone. At this, that Rakshasa assumed a form enormously huge and furnished with numerous heads and legs and arms. Then the son of Sumitra rived, with a Brahma weapon, that warrior looking like an assemblage of hill. And rent by means of that celestial weapon, that Rakshasa fell on the field of battle like a huge tree with spreading branches suddenly consumed by heaven's thunderbolt. And beholding Kumbhakarna endued with great activity and resembling the Asura Vritra himself, deprived of life and prostrated on the field of battle, the Rakshasa warriors fled in fear. And beholding the Rakshasa warriors running away from the field of battle, the younger brother of Dushana, rallying them, rushed in great wrath upon the son of Sumitra. Sumitra's son, however, with a loud roar, received with his winged shafts both those wrathful warriors, Vajravega and Promathin, rushing towards him. The battle then, O son of Pritha, that took place between those two younger brothers of Dushana on the one hand and the intelligent Lakshmana on the other, was exceedingly furious and made the bristles of the spectators stand on end. And Lakshmana overwhelmed the two Rakshasas with a perfect shower of arrows. And those two Rakshasa heroes, on the other hand, both of them excited with fury, covered Lakshmana with an arrowy hail. And that terrible encounter between Vajravega and Promathin and the mighty-armed Lakshmana lasted for a short while. And Hanumana, the son of Pavana, taking up a mountain peak, rushed towards one of the brothers, and with that weapon took the life of the Rakshasa Vajravega. And that mighty monkey, Nala, also, with a large mass of rock, crushed Promathin, that other younger brother of Dushana. The deadly struggle, however, between the soldiers of Rama and Ravana, rushing against one another, instead of coming to an end even after this, raged on as before. And hundreds of Rakshasas were slain by the denizens of the forest, while many of the latter were slain by the former. The loss, however, in killed, of the Rakshasas was far greater than that of the monkeys.

Book -3

Chapter  286

 1 [karṇa]
      bhagavantam ahaṃ bhakto yathā māṃ vettha gopate
      tathā paramatigmāṃśo nānyaṃ devaṃ kathaṃ cana
  2 na me dārā na me putrā na cātmā suhṛdo na ca
      tatheṣṭā vai sadā bhaktyā yathā tvaṃ gopate mama
  3 iṣṭānāṃ ca mahātmāno bhaktānāṃ ca na saṃśayaḥ
      kurvanti bhaktim iṣṭāṃ ca jānīṣe tvaṃ ca bhāskara
  4 iṣṭo bhaktiś ca me karṇo na cānyad daivataṃ divi
      jānīta iti vai kṛtvā bhagavān āha mad dhitam
  5 bhūyo ca śirasā yāce prasādya ca punaḥ punaḥ
      iti bravīmi tigmāṃśo tvaṃ tu me kṣantum arhasi
  6 bibhemi na tathā mṛtyor yathā bibhye 'nṛtād aham
      viśeṣeṇa dvijātīnāṃ sarveṣāṃ sarvadā satām
      pradāne jivitasyāpi na me 'trāsti vicāraṇā
  7 yac ca mām āttha deva tvaṃ pāṇḍavaṃ phalgunaṃ prati
      vyetu saṃtāpajaṃ duḥkhaṃ tava bhāskaramānasam
      arjunaṃ prati māṃ caiva vijeṣyāmi raṇe 'rjunam
  8 tavāpi viditaṃ deva mamāpy astrabalaṃ mahat
      jāmadagnyād upāttaṃ yat tathā droṇān mahātmanaḥ
  9 idaṃ tvam anujānīhi suraśreṣṭha vrataṃ mama
      bhikṣate vajriṇe dadyām api jīvitam ātmanaḥ
  10 [sūrya]
     yadi tāta dadāsy ete vajriṇe kuṇḍale śubhe
     tvam apy enam atho brūyā vijayārthaṃ mahābala
 11 niyamena pradadyās tvaṃ kuṇḍale vai śatakratoḥ
     avadhyo hy asi bhūtānāṃ kuṇḍalābhyāṃ samanvitaḥ
 12 arjunena vināśaṃ hi tava dānava sūdanaḥ
     prārthayāno raṇe vatsa kuṇḍale te jihīrṣati
 13 sa tvam apy enam ārādhya sūnṛtābhiḥ punaḥ punaḥ
     abhyarthayethā deveśam amoghārthaṃ puraṃdaram
 14 amoghāṃ dehi me śaktim amitravinibarhiṇīm
     dāsyāmi te sahasrākṣa kuṇḍale varma cottamam
 15 ity evaṃ niyamena tvaṃ dadyāḥ śakrāya kuṇḍale
     tayā tvaṃ karṇa saṃgrāme haniṣyasi raṇe ripūn
 16 nāhatvā hi mahābāho śatrūn eti karaṃ punaḥ
     sā śaktir devarājasya śataśo 'tha sahasraśaḥ
 17 [vai]
     evam uktvā sahasrāṃśuḥ sahasāntaradhīyata
     tataḥ sūryāya japyānte karṇaḥ svapnaṃ nyavedayat
 18 yathādṛṣṭaṃ yathātattvaṃ yathoktam ubhayor niśi
     tat sarvam ānupūrvyeṇa śaśaṃsāsmai vṛṣas tadā
 19 tac chrutvā bhagavān devo bhānuḥ svarbhānu sūdanaḥ
     uvāca taṃ tathety eva karṇaṃ sūryaḥ smayann iva
 20 tatas tattvam iti jñātvā rādheyaḥ paravīrahā
     śaktim evābhikāṅkṣan vai vāsavaṃ pratyapālayat

SECTION CCLXXXVI

"Markandeya said, 'Learning that Kumbhakarna had with his followers, fallen in battle as also that great warrior Prahasta, and Dhumraksha too of mighty energy, Ravana then addressed his heroic son Indrajit saying, 'O slayer of foes, slay thou in battle Rama and Sugriva and Lakshmana. My good son, it was by thee that this blazing fame of mine had been acquired by vanquishing in battle that wielder of the thunderbolt, the thousand-eyed Lord of Sachi! Having the power of appearing and vanishing at thy will, slay thou, O smiter of foes, my enemies by means, O thou foremost of all wielders of weapons, of thy celestial arrows received as boons (from the gods)! Rama and Lakshmana and Sugriva are incapable of enduring the bare touch of thy weapons. What shall I say, therefore, of their followers? That cessation of hostilities which could not be brought about by either Prahasta or Kumbhakarna in battle, be it thine, O mighty-armed one, to bring about! Slaying my enemies with all their army by means of thy keen-edged shafts, enhance my joy to-day, O son, as thou didst once before by vanquishing Vasava!' Thus addressed by him. Indrajit said--So be it,--and encased in mail he quickly ascended his chariot, and proceeded, O king, towards the field of battle. And then that bull amongst Rakshasas loudly announcing his own name, challenged Lakshmana endued with auspicious marks, to a single combat. And Lakshmana, thus challenged, rushed towards that Rakshasa, with his bow and arrows, and striking terror into his adversary's heart by means of the flapping of his bow-string on the leathern case of his left hand. And the encounter that took place between those warriors that defied each other's prowess and each of whom was desirous of vanquishing the other, and both of whom were conversant with celestial weapons, was terrible in the extreme. But when the son of Ravana found that he could not by his arrows gain any advantage over his adversary, that foremost of mighty warriors mustered all his energy. And Indrajit then began to hurl at Lakshmana with great force numberless javelins. The son of Sumitra, however, cut them into fragments by means of his own keen-edged arrows. And those javelins, thus cut into pieces by the keen-edged arrows of Lakshmana, dropped down upon the ground. Then the handsome Angada, the son of Vali, taking up a large tree, rushed impetuously at Indrajit and struck him with it on the head. Undaunted at this, Indrajit of mighty energy sought to smite Angada with a lance. Just at that juncture, however, Lakshmana cut into pieces the lance taken up by Ravana's son. The son of Ravana then took up a mace and struck on the left flank that foremost of monkeys, the heroic Angada who was then staying close beside him. Angada, the powerful son of Vali, little recking that stroke, hurled at Indrajit a mighty Sal stem. And hurled in wrath by Angada for the destruction of Indrajit, that tree, O son of Pritha, destroyed Indrajit's chariot along with his horses and charioteer. And thereupon jumping from his horseless and driverless car, the son of Ravana disappeared from sight, O king, by aid of his powers of illusion. And beholding that Rakshasa, abundantly endued with powers of illusion, disappear so suddenly, Rama
p. 562
proceeded towards that spot and began to protect his troops with care. Indrajit, however, with arrows, obtained as boons from the gods, began to pierce both Rama and mighty Lakshmana in every part of their bodies. Then the heroic Rama and Lakshmana both continued to contend with their arrows against Ravana's son who had made himself invisible by his powers of illusion. But Indrajit continued to shower in wrath all over those lions among men his keen-edged shafts by hundreds and thousands. And seeking that invisible warrior who was ceaselessly showering his arrows, the monkeys penetrated into every part of the firmament, armed with huge masses of stone. Them as well as the two brothers, however, the invisible Rakshasa began to afflict with his shafts. Indeed, the son of Ravana, concealing himself by his powers of illusion, furiously attacked the monkey host. And the heroic brothers Rama and Lakshmana, pierced all over with arrows, dropped down on the ground like the Sun and the Moon fallen down from the firmament.'"

Book 3
Chapter 287

1 [janam]
      kiṃ tad guhyaṃ na cākhyātaṃ karṇāyehoṣṇa raśminā
      kīdṛśe kuṇḍale te ca kavacaṃ caiva kīdṛśam
  2 kutaś ca kavacaṃ tasya kuṇḍale caiva sattama
      etad icchāmy ahaṃ śrotuṃ tan me brūhi tapodhana
  3 [vaṣampāyana]
      ayaṃ rājan bravīmy etad yat tad guhyaṃ vibhāvasoḥ
      yādṛśe kuṇḍale caiva kavacaṃ caiva yādṛśam
  4 kuntibhojaṃ purā rājan brāhmaṇaḥ samupasthitaḥ
      tigmatejā mahāprāṃśuḥ śmaśrudaṇḍajaṭā dharaḥ
  5 darśanīyo 'navadyāṅgas tejasā prajvalann iva
      madhu piṅgo madhuravāk tapaḥ svyādhyāya bhūṣaṇaḥ
  6 sa rājānaṃ kuntibhojam abravīt sumahātapāḥ
      bhikṣām icchāmy ahaṃ bhoktuṃ tava gehe vimatsara
  7 na me vyalīkaṃ kartavyaṃ tvayā vā tava cānugaiḥ
      evaṃ vatsyāmi te gehe yadi te rocate 'nagha
  8 yathākāmaṃ ca gaccheyam āgaccheyaṃ tathaiva ca
      śayyāsane ca me rājan nāparādhyeta kaś cana
  9 tam abravīt kuntibhojaḥ prītiyuktam idaṃ vacaḥ
      evam astu paraṃ ceti punaś cainam athābravīt
  10 mama kanyā mahābrahman pṛthā nāma yaśasvinī
     śīlavṛttānvitā sādhvī niyatā na ca māninī
 11 upasthāsyati sā tvāṃ vai pūjayānavamanya ca
     tasyāś ca śīlavṛttena tuṣṭiṃ samupayāsyasi
 12 evam uktvā tu taṃ vipram abhipūjya yathāvidhi
     uvāca kanyām abhyetya pṛthāṃ pṛthula locanām
 13 ayaṃ vatse mahābhāgo brāhmaṇo vastum icchati
     mama gehe mayā cāsya tathety evaṃ pratiśrutam
 14 tvayi vatse parāśvasya brāhmaṇasyābhirādhanam
     tan me vākyaṃ na mithyā tvaṃ kartum arhasi karhi cit
 15 ayaṃ tapasvī bhagavān svādhyāyaniyato dvijaḥ
     yad yad brūyān mahātejās tat tad deyam amatsarāt
 16 brāhmaṇā hi paraṃ tejo brāhmaṇā hi paraṃtapaḥ
     brāhmaṇānāṃ namaḥ kārair sūryo divi virājate
 17 amānayan hi mānārhān vātāpiś ca mahāsuraḥ
     nihato brahmadaṇḍena tālajaṅghas tathaiva ca
 18 so 'yaṃ vatse mahābhāra āhitas tvayi sāṃpratam
     tvaṃ sadā niyatā kuryā brāhmaṇasyābhirādhanam
 19 jānāmi praṇidhānaṃ te bālyāt prabhṛti nandini
     brāhmaṇeṣv iha sarveṣu guru bandhuṣu caiva ha
 20 tathā preṣyeṣu sarveṣu mitra saṃbandhimātṛṣu
     mayi caiva yathāvat tvaṃ sarvam ādṛtya vartase
 21 na hy atuṣṭo jano 'stīha pare cāntaḥpure ca te
     samyagvṛttyānavadyāṅgi tava bhṛtyajaneṣv api
 22 saṃdeṣṭavyāṃ tu manye tvāṃ dvijātiṃ kopanaṃ prati
     pṛthe bāleti kṛtvā vai sutā cāsi mameti ca
 23 vṛṣṇīnāṃ tvaṃ kule jātā śūrasya dayitā sutā
     dattā prītimatā mahyaṃ pitrā bālā purā svayam
 24 vasudevasya bhaginī sutānāṃ pravarā mama
     agryam agre pratijñāya tenāsi duhitā mama
 25 tādṛśe hi kule jātā kule caiva vivardhitā
     sukhāt sukham anuprāptā hradād dhradam ivāgatā
 26 dauṣkuleyā viśeṣeṇa kathaṃ cit pragrahaṃ gatāḥ
     bālabhāvād vikurvanti prāyaśaḥ pramadāḥ śubhe
 27 pṛthe rājakule janma rūpaṃ cādbhutadarśanam
     tena tenāsi saṃpannā samupetā ca bhāminī
 28 sā tvaṃ darpaṃ parityajya dambhaṃ mānaṃ ca bhāmini
     ārādhya varadaṃ vipraṃ śreyasā yokṣyase pṛthe
 29 evaṃ prāpsyasi kalyāṇi kalyāṇam anaghe dhruvam
     kopite tu dvijaśreṣṭhe kṛtsnaṃ dahyeta me kulam

SECTION CCLXXXVII

"Markandeya said, 'Beholding both the brothers Rama and Lakshmana prostrate on the ground, the son of Ravana tied them in a net-work of those arrows of his which he had obtained as boons. And tied by Indrajit on the field of battle by means of that arrowy net, those heroic tigers among men resembled a couple of hawks immured in a cage. And beholding those heroes prostrate on the ground pierced with hundreds of arrows, Sugriva with all the monkeys stood surrounding them on all sides. And the king of the monkeys stood there, accompanied by Sushena and Mainda and Dwivida, and Kumuda and Angada and Hanuman and Nila and Tara and Nala. And Vibhishana, having achieved success in another part of the field, soon arrived at that spot, and roused those heroes from insensibility, awakening them by means of the weapon called, Prajna. 1 Then Sugriva soon extracted the arrows from their bodies. And by means of that most efficacious medicine called the Visalya 2, applied with celestial mantras, those human heroes regained their consciousness. And the arrow having been extracted from their bodies, those mighty warriors in a moment rose from their recumbent posture, their pains and fatigue thoroughly alleviated. And beholding Rama the descendant of Ikshwaku's race, quite at his ease, Vibhishana, O son of Pritha, joining his hands; told him these words, 'O chastiser of foes, at the command of the king of the Guhyakas, a Guhyaka hath come from the White mountains,
p. 563
bringing with him his water! 1 O great king, this water is a present to thee from Kuvera, so that all creatures that are invisible may, O chastiser of foes, become visible to thee! This water laved over the eyes will make every invisible creature visible to thee, as also to any other person to whom thou mayst give it!'--Saying--So be it,--Rama took that sacred water, and sanctified his own eyes therewith. And the high-minded Lakshmana also did the same. And Sugriva and Jambuvan, and Hanuman and Angada, and Mainda and Dwivida, and Nila and many other foremost of the monkeys, laved their eyes with that water. And thereupon it exactly happened as Vibhishana had said, for, O Yudhishthira, soon did the eyes of all these became capable of beholding things that could not be seen by the unassisted eye!
"Meanwhile, Indrajit, after the success he had won, went to his father. And having informed him of the feats he had achieved, he speedily returned to the field of battle and placed himself at the van of his army. The son of Sumitra then, under Vibhishana's guidance, rushed towards that wrathful son of Ravana coming back, from desire of battle, to lead the attack. And Lakshmana, excited to fury and receiving a hint from Vibhishana, and desiring to slay Indrajit who had not completed his daily sacrifice, smote with his arrows that warrior burning to achieve success. And desirous of vanquishing each other, the encounter that took place between them was exceedingly wonderful like that (in days of yore) between the Lord of celestials and Prahrada. And Indrajit pierced the son of Sumitra with arrows penetrating into his very vitals. And the son of Sumitra also pierced Ravana's son with arrows of fiery energy. And pierced with Lakshmana's arrows, the son of Ravana became senseless with wrath. And he shot at Lakshmana eight shafts fierce as venomous snakes. Listen now, O Yudhishthira, as I tell thee how the heroic son of Sumitra then took his adversary's life by means of three winged arrows possessed of the energy and effulgence of fire! With one of these, he severed from Indrajit's body that arm of his enemy which had grasped the bow. With the second he caused that other arm which had held the arrows, to drop down on the ground. With the third that was bright and possessed of the keenest edge, he cut off his head decked with a beautiful nose and bright with ear-rings. And shorn of arms and head, the trunk became fearful to behold. And having slain the foe thus, that foremost of mighty men then slew with his arrows the charioteer of his adversary. And the horses then dragged away the empty chariot into the city. And Ravana then beheld that car without his son on it. And hearing that his son had been slain, Ravana suffered his heart to be overpowered with grief. And under the influence of extreme grief and affliction, the king of the Rakshasas suddenly cherished the desire of killing the princess of Mithila. And seizing a sword, the wicked Rakshasa hastily ran towards that lady staying within the Asoka wood longing
p. 564
to behold her lord. Then Avindhya beholding that sinful purpose of the wicked wretch, appeased his fury. Listen, O Yudhishthira, to the reasons urged by Avindhya! That wise Rakshasa said, 'Placed as thou art on the blazing throne of an empire, it behoveth thee not to slay a woman! Besides, this woman is already slain, considering that she is a captive in thy power! I think, she would not be slain if only her body were destroyed. Slay thou her husband! He being slain, she will be slain too! Indeed, not even he of an hundred sacrifices (Indra) is thy equal in prowess! The gods with Indra at their head, had repeatedly been affrighted by thee in battle!' With these and many other words of the same import, Avindhya succeeded in appeasing Ravana. And the latter did, indeed, listen to his counsellor's speech. And that wanderer of the night, then, resolved to give battle himself sheathed his sword, and issued orders for preparing his chariot.'"

Book 3
Chapter 288

1 [kuntī]
      brāhmaṇaṃ yantritā rājan upasthāsyāmi pūjayā
      yathāpratijñaṃ rājendra na ca mithyā bravīmy aham
  2 eṣa caiva svabhāvo me pūjayeyaṃ dvijān iti
      tava caiva priyaṃ kāryaṃ śreyo caitat paraṃ mama
  3 yady evaiṣyati sāyāhne yadi prātar atho niśi
      yady ardharātre bhagavān na me kopaṃ kariṣyati
  4 lābho mamaiṣa rājendra yad vai pūjayatī dvijān
      ādeśe tava tiṣṭhantī hitaṃ kuryāṃ narottama
  5 visrabdho bhava rājendra na vyalīkaṃ dvijottamaḥ
      vasan prāpsyati te gehe satyam etad bravīmi te
  6 yat priyaṃ ca dvijasyāsya hitaṃ caiva tavānagha
      yatiṣyāmi tathā rājan vyetu te mānaso jvaraḥ
  7 brāhmaṇā hi mahābhāgāḥ pūjitāḥ pṛthivīpate
      tāraṇāya samarthāḥ syur viparīte vadhāya ca
  8 sāham etad vijānantī toṣayiṣye dvijottamam
      na matkṛte vyathāṃ rājan prāpsyasi dvijasattamāt
  9 aparādhe hi rājendra rājñām aśreyase dvijāḥ
      bhavanti cyavano yadvat sukanyāyāḥ kṛte purā
  10 niyamena pareṇāham upasthāsye dvijottamam
     yathā tvayā narendredaṃ bhāṣitaṃ brāhmaṇaṃ prati
 11 [rājā]
     evam etat tvayā bhadre kartavyam aviśaṅkayā
     mad dhitārthaṃ kulārthaṃ ca tathātmārthaṃ ca nandini
 12 [vai]
     evam uktvā tu taṃ kanyāṃ kuntibhojo mahāyaśāḥ
     pṛthāṃ paridadau tasmai dvijāya suta vatsalaḥ
 13 iyaṃ brahman mama sutā bālā sukhavivardhitā
     aparādhyeta yat kiṃ cin na tat kāryaṃ hṛdi tvayā
 14 dvijātayo mahābhāgā vṛddhabāla tapasviṣu
     bhavanty akrodhanāḥ prāyo viruddheṣv api nityadā
 15 sumahaty aparādhe 'pi kṣāntiḥ kāryā dvijātibhiḥ
     yathāśakti yathotsāhaṃ pūjā grāhyā dvijottama
 16 tatheti brāhmaṇenokte sa rājā prītimānasaḥ
     haṃsacandrāśmu saṃkāśaṃ gṛham asya nyavedayat
 17 tatrāgniśaraṇe kḷptam ānasaṃ tasya bhānumat
     āhārādi ca sarvaṃ tat tathaiva pratyavedayat
 18 nikṣipya rājaputrī tu tandrīṃ mānaṃ tathaiva ca
     ātasthe paramaṃ yatnaṃ brāhmaṇasyābhirādhane
 19 tatra sā brāhmaṇaṃ gatvā pṛthā śaucaparā satī
     vidhivat paricārārhaṃ devavat paryatoṣayat

SECTION CCLXXXVIII

"Markandeya said, The Ten-necked (Ravana), excited to fury at the death of his beloved son, ascended his car decked with gold and gems. And surrounded by terrible Rakshasas with various kinds of weapons in their hands, Ravana rushed towards Rama, fighting with numerous monkey-chief. And beholding him rushing in wrath towards the monkey army, Mainda and Nila and Nala and Angada, and Hanuman and Jamvuman, surrounded him with all their troops. And those foremost of monkeys and bears began to exterminate with trunks of trees, the soldiers of the Ten-necked (Ravana), in his every sight. And beholding the enemy slaughtering his troops, the Rakshasa king, Ravana, possessed of great powers of illusion, began to put them forth. And forth from his body began to spring hundreds and thousands of Rakshasas armed with arrows and lances and double-edged swords in hand. Rama, however, with a celestial weapon slew all those Rakshasas. The king of the Rakshasas then once more put forth his prowess of illusion. The Ten-faced, producing from his body numerous warriors resembling, O Bharata, both Rama and Lakshmana, rushed towards the two brothers. And then those Rakshasas, hostile to Rama and Lakshmana and armed with bows and arrows, rushed towards Rama, and beholding that power of illusion put forth by the king of Rakshasas, that descendant of Ikshwaku's race, the son of Sumitra, addressed Rama in these heroic words, 'Slay those Rakshasas, those wretches with forms like thy own!' And Rama, thereupon slew those and other Rakshasas of forms resembling his own. And that time Matali, the charioteer of Indra, approached Rama on the field of battle, with a car effulgent as the Sun and unto which were yoked horses of a tawny hue. And Matali said, 'O son of Kakutstha's race, this excellent and victorious car, unto which have been yoked this pair of tawny horses, belonging to the Lord of celestials! It is on this excellent car, O tiger among men, that Indra hath slain in battle hundreds of Daityas and Danavas! Therefore, O tiger among men, do thou, riding on the car driven by me, quickly slay Ravana in battle!
p. 565
[paragraph continues] Do not delay in achieving this!' Thus addressed by him, the descendant of Raghu's race, however, doubted the truthful words of Matali, thinking this is another illusion produced by the Rakshasas--Vibhishana then addressed him saying, 'This, O tiger among men, is no illusion of the wicked Ravana! Ascend thou this chariot quickly, for this, O thou of great effulgence, belongeth to Indra!' The descendant of Kakutstha then cheerfully said unto Vibhishana, 'So be it', and riding on that car, rushed wrathfully upon Ravana. And when Ravana, too, rushed against his antagonist, a loud wail of woe was set up by the creatures of the Earth, while the celestials in heaven sent forth a leonine roar accompanied by beating of large drums. The encounter then that took place between the Ten-necked Rakshasa and that prince of Raghu's race, was fierce in the extreme. Indeed, that combat between them hath no parallel elsewhere. And Rakshasa hurled at Rama a terrible javelin looking like Indra's thunderbolt and resembling a Brahmana's curse on the point of utterance. 1 Rama, however, quickly cut into fragments that javelin by means of his sharp arrows. And beholding that most difficult feat, Ravana was struck with fear. But soon his wrath was excited and the Ten-necked hero began to shower on Rama whetted arrows by thousands and tens of thousands and countless weapons of various kinds, such as rockets and javelins and maces and battle-axes and darts of various kinds and Shataghnis and whetted shafts. And beholding that terrible form of illusion displayed by the Ten-necked Rakshasa, the monkeys fled in fear in all directions. Then the descendant of Kakutstha, taking out of his quiver an excellent arrow furnished with handsome wings and golden feathers and a bright and beautiful head, fixed it on the bow with Brahmastra mantra. And beholding that excellent arrow transformed by Rama, with proper mantras into a Brahma weapon, the celestials and the Gandharvas with Indra at their head, began to rejoice. And the gods and the Danavas and the Kinnaras were led by the display of that Brahma weapon to regard the life of their Rakshasa foe almost closed. Then Rama shot that terrible weapon of unrivalled energy, destined to compass Ravana's death, and resembling the curse of a Brahmana on the point of utterance. And as soon, O Bharata, as that arrow was shot by Rama from his bow drawn to a circle, the Rakshasa king with his chariot and charioteer and horses blazed up, surrounded on all sides by a terrific fire. And beholding Ravana slain by Rama of famous achievements, the celestials, with the Gandharvas and the Charanas, rejoiced exceedingly. And deprived of universal dominion by the energy of the Brahma weapon, the five elements forsook the illustrious Ravana. And were consumed by the Brahma weapon, the physical ingredients of Ravana's body. His flesh and blood were all reduced to nothingness,--so that the ashes even could not be seen.'"

Book 3
Chapter 289

 1 [vai]
      sā tu kanyā mahārāja brāhmaṇaṃ saṃśitavratam
      toṣayām āsa śuddhena manasā saṃśitavratā
  2 prātar āyāsya ity uktvā kadā cid dvijasattamaḥ
      tata āyāti rājendra sāye rātrāv atho punaḥ
  3 taṃ ca sarvāsu velāsu bhakṣyabhojya pratiśrayaiḥ
      pūjayām āsa sā kanyā vardhamānais tu sarvadā
  4 annādi samudācāraḥ śayyāsanakṛtas tathā
      divase divase tasya vardhate na tu hīyate
  5 nirbhartsanāpavādaiś ca tathaivāpriyayā girā
      brāhmaṇasya pṛthā rājan na cakārāpriyaṃ tadā
  6 vyaste kāle puno caiti na caiti bahuśo dvijaḥ
      durlabhyam api caivānnaṃ dīyatām iti so 'bravīt
  7 kṛtam eva ca tat sarvaṃ pṛthā tasmai nyavedayat
      śiṣyavat putravac caiva svasṛvac ca susaṃyatā
  8 yathopajoṣaṃ rājendra dvijātipravarasya sā
      prītim utpādayām āsa kanyā yatnair aninditā
  9 tasyās tu śīlavṛttena tutoṣa dvijasattamaḥ
      avadhānena bhūyo 'sya paraṃ yatnam athākarot
  10 tāṃ prabhāte ca sāye ca pitā papraccha bhārata
     api tuṣyati te putri brāhmaṇaḥ paricaryayā
 11 taṃ sā paramam ity eva pratyuvāca yaśasvinī
     tataḥ prītim avāpāgryāṃ kuntibhojo mahāmanaḥ
 12 tataḥ saṃvatsare pūrṇe yadāsau japatāṃ varaḥ
     nāpaśyad duṣkṛtaṃ kiṃ cit pṛthāyāḥ sauhṛde rataḥ
 13 tataḥ prītamanā bhūtvā sa enāṃ brāhmaṇo 'bravīt
     prīto 'smi paramaṃ bhadre paricāreṇa te śubhe
 14 varān vṛṇīṣva kalyāṇi durāpān mānuṣair iha
     yais tvaṃ sīmantinīḥ sarvā yaśasābhibhaviṣyasi
 15 [untī]
     kṛtāni mama sarvāṇi yasyā me vedavittama
     tvaṃ prasannaḥ pitā caiva kṛtaṃ vipra varair mama
 16 [brā]
     yadi necchasi bhadre tvaṃ varaṃ mattaḥ śucismite
     imaṃ mantraṃ gṛhāṇa tvam āhvānāya divaukasām
 17 yaṃ yaṃ devaṃ tvam etena mantreṇāvāhayiṣyasi
     tena tena vaśe bhadre sthātavyaṃ te bhaviṣyati
 18 akāmo vā sakāmo vā na sa naiṣyati te vaśam
     vibudho mantrasaṃśānto vākye bhṛtya ivānataḥ
 19 [vai]
     na śaśāka dvitīyaṃ sā pratyākhyātum aninditā
     taṃ vai dvijātipravaraṃ tadā śāpabhayān nṛpa
 20 tatas tām anavadyāṅgīṃ grāhayām āsa vai dvijaḥ
     mantragrāmaṃ tadā rājann atharvaśirasi śrutam
 21 taṃ pradāya tu rājendra kuntibhojam uvāca ha
     uṣito 'smi sukhaṃ rājan kanyayā paritoṣitaḥ
 22 tava gehe suvihitaḥ sadā supratipūjitaḥ
     sādhayiṣyāmahe tāvad ity uktvāntaradhīyata
 23 sa tu rājā dvijaṃ dṛṣṭvā tatraivāntar hitaṃ tadā
     babhūva vismayāviṣṭaḥ pṛthāṃ ca samapūjayat

SECTION CCLXXXIX

"Markandeya said, 'Having slain Ravana, that wretched king of the Rakshasas and foe of the celestials, Rama with his friends and Sumitra's son rejoiced exceedingly. And after the Ten-necked (Rakshasa) hath been slain, the celestials with the Rishis at their head, worshipped Rama of mighty arms, blessing and uttering the word Jaya repeatedly. And all the celestials and the Gandharvas and the denizens of the celestial regions gratified Rama of eyes like lotus leaves, with hymns and flowery showers. And having duly worshipped Rama, they all went away to those regions whence they had come. And, O thou of unfading glory, the firmament at that time looked as if a great festival was being celebrated.
"And having slain the Ten-necked Rakshasa, the lord Rama of worldwide fame, that conqueror of hostile cities, bestowed Lanka on Vibhishana. Then that old and wise counsellor (of Ravana) known by the name of Avindhya, with Sita walking before him but behind Vibhishana who was at the front, came out of the city. And with great humility Avindhya said unto the illustrious descendant of Kakutstha, 'O illustrious one, accept thou this goddess, Janaka's daughter of excellent conduct!' Hearing these words, the descendant of Ikshwaku's race alighted from his excellent chariot and beheld Sita bathed in tears. And beholding that beautiful lady seated within her vehicle, afflicted with grief, besmeared with filth, with matted locks on head, and attired in dirty robes, Rama, afraid of the loss of his honour, said unto her, 'Daughter of Videha, go withersover thou likest! Thou art now free! What should have been done by me, hath been done! O blessed lady, owning me for thy husband, it is not meet that thou shouldst grow old in the abode of the Rakshasa! It is for this I have slain that wanderer of the night! But how can one like us, acquainted with every truth of morality embrace even for a moment a woman that had fallen into other's hands? O princess of Mithila whether thou art chaste or unchaste, I dare not enjoy thee, now that thou art like sacrificial butter lapped by a dog!' Hearing these cruel words, that adorable girl suddenly fell down in great affliction of heart, like a plantain tree severed from its roots. And the colour that was suffusing her face in consequence of the joy she had felt, quickly disappeared, like watery particles on a mirror blown thereon by the breath of the mouth. And hearing these words of Rama, all the monkeys also with Lakshmana became still as dead. Then the divine and pure-souled Brahma of four faces, that Creator of the Universe himself sprung from a lotus, showed himself on his car to Raghu's son. And Sakra and Agni and Vayu, and Yama and Varuna and the illustrious Lord of the Yakshas, and the holy Rishis, and king Dasaratha also in a celestial and effulgent form and on car drawn by swans, showed themselves. And then the firmament crowded with celestials and Gandharvas became as beautiful as the autumnal welkin spangled with stars. And rising up from the ground, the blessed and famous princess of Videha, in the midst of those present spoke unto Rama of wide chest, these words, 'O prince, I impute no fault to thee, for thou art well acquainted with the behaviour that
p. 567
one should adopt towards both men and women. But hear thou these words of mine! The ever-moving Air is always present within every creature. If I have sinned, let him forsake my vital forces! If I have sinned, Oh, then let Fire, and Water, and Space, and Earth, like Air (whom I have already invoked), also forsake my vital forces! And as, O hero, I have never, even in my dreams, cherished the image of any other person, so be thou my lord as appointed by the gods.' After Sita had spoken, a sacred voice, resounding through the whole of that region, was heard in the skies, gladdening the hearts of the high-souled monkeys. And the Wind-god was heard to say, O son of Raghu, what Sita hath said is true! I am the god of Wind. The princess of Mithila is sinless! Therefore, O king, be united with thy wife!' And the god of Fire said, 'O son of Raghu, I dwell within the bodies of all creatures! O descendant of Kakutstha, the princess of Mithila is not guilty of even the minutest fault!' And Varuna then said, 'O son of Raghu, the humours in every creature's body derive their existence from me! I tell thee, let the princess of Mithila be accepted by thee!' And Brahma himself then said, 'O descendant of Kakutstha, O son, in thee that art honest and pure and conversant with the duties of royal sages, this conduct is not strange. Listen, however, to these words of mine! Thou hast, O hero, slain this enemy of the gods, the Gandharvas, the Nagas, the Yakshas, the Danavas, and the great Rishis! It was through my grace that he had hitherto been unslayable of all creatures. And indeed, it was for some reason that I had tolerated him for some time! The wretch, however, abducted Sita for his own destruction. And as regards Sita, I protected her through Nalakuvera's curse. For that person had cursed Ravana of old, saying, that if he ever approached an unwilling woman, his head should certainly be split into a hundred fragments. Let no suspicion, therefore, be thine! O thou of great glory, accept thy wife! Thou hast indeed, achieved a mighty feat for the benefit of the gods, O thou that art of divine effulgence!' And last of all Dasaratha said, 'I have been gratified with thee, O child! Blessed be thou, I am thy father Dasaratha! I command thee to take back thy wife, and rule thy kingdom, O thou foremost of men!' Rama then replied, 'If thou art my father, I salute thee with reverence, O king of kings! I shall indeed, return, at thy command, to the delightful city of Ayodhya!'
"Markandeya continued, 'Thus addressed, his father, O bull of the Bharata race, gladly answered Rama, the corners of whose eyes were of a reddish hue, saying, 'Return to Ayodhya and rule thou that kingdom! O thou of great glory, thy fourteen years (of exile) have been completed.' Thus addressed by Dasaratha, Rama bowed to the gods, and saluted by his friends he was united with his wife, like the Lord of the celestials with the daughter of Puloman. And that chastiser of foes then gave a boon to Avindhya. And he also bestowed both riches and honours on the Rakshasa woman named Trijata. And when Brahma with all the celestials having India at their head, said unto Rama, 'O thou that ownest Kausalya for thy mother, what boons after thy heart shall we grant thee?' Rama, thereupon, prayed them to grant him firm adherence to virtues and invincibility in respect of all foes. And he
p. 568
also asked for the restoration to life of all those monkeys that had been slain by the Rakshasas, and after Brahma had said--So be it, those monkeys, O king, restored to life, rose up from the field of battle, and Sita too, of great good fortune, granted unto Hanuman a boon, saying, 'Let thy life, O son, last as long as (the fame of) Rama's achievements! And, O Hanuman of yellow eyes, let celestial viands and drinks be ever available to thee through my grace!'
"Then the celestials with Indra at their head all disappeared in the very sight of those warriors of spotless achievements. And beholding Rama united with the daughter of Janaka, the charioteer of Sakra, highly pleased, addressed him in the midst of friends, and said these words, 'O thou of prowess that can never be baffled thou hast dispelled the sorrow of the celestials, the Gandharvas, the Yakshas, the Asuras, the Nagas, and human beings! As long, therefore, as the Earth will hold together, so long will all creatures with the celestials, the Asuras, the Gandharvas, the Yakshas, the Rakshasas, and the Pannagas, speak of thee.' And having said these words unto Rama, Matali worshipped that son of Raghu, and having obtained the leave of that foremost of wielders of weapons, he went away, on that same chariot of solar effulgence. And Rama also, with Sumatra's son and Vibhishana, and accompanied by all the monkeys with Sugriva at their head, placing Sita in the van and having made arrangements for the protection of Lanka, recrossed the ocean by the same bridge. And he rode on that beautiful and sky-ranging chariot called the Pushpaka that was capable of going everywhere at the will of the rider. And that subduer of passions was surrounded by his principal counsellors in order of precedence. And arriving at that part of the sea-shore where he had formerly laid himself down, the virtuous king, with all the monkeys, pitched his temporary abode. And the son of Raghu then, bringing the monkeys before him in due time, worshipped them all, and gratifying them with presents of jewels and gems, dismissed them one after another. And after all the monkey-chiefs, and the apes with bovine tails, and the bears, had gone away, Rama re-entered Kishkindhya with Sugriva. And accompanied by both Vibhishana and Sugriva, Rama re-entered Kishkindhya riding on the Pushpaka car and showing the princess of Videha the woods along the way. And having arrived at Kishkindhya, Rama, that foremost of all smiters, installed the successful Angada as prince-regent of the kingdom. And accompanied by the same friends as also by Sumitra's son, Rama proceeded towards his city along the same path by which he had come. And having reached the city of Ayodhya, the king despatched Hanuman thence as envoy to Bharata. And Hanuman, having ascertained Bharata's intentions from external indications, gave him the good news (of Rama's arrival). And after the son of Pavana had come back, Rama entered Nandigrama. And having entered that town, Rama beheld Bharata besmeared with filth and attired in rags and seated with his elder brother's sandals placed before him. And being united, O bull of Bharata race, with both Bharata and Shatrughna, the mighty son of Raghu, along with Sumitra's son, began to rejoice exceedingly. And Bharata and Shatrughna also, united with their eldest brother,
p. 569
and beholding Sita, both derived great pleasure. And Bharata then, after having worshipped his returned brother, made over to him with great pleasure, the kingdom that had been in his hands as a sacred trust. And Vasishtha and Vamadeva then together installed that hero in the sovereignty (of Ayodhya) at the eighth Muhurta 1 of the day under the asterism called Sravana. And after his installation was over, Rama gave leave to well-pleased Sugriva the king of the monkeys, along with all his followers, as also to rejoicing Vibhishana of Pulastya's race, to return to their respective abodes. And having worshipped them with various articles of enjoyment, and done everything that was suitable to the occasion, Rama dismissed those friends of his with a sorrowful heart. And the son of Raghu then, having worshiped that Pushpaka chariot, joyfully gave it back unto Vaisravana. And then assisted by the celestial Rishi (Vasishtha), Rama performed on the banks of the Gomati ten horse-sacrifices without obstruction of any kind and with treble presents unto Brahmanas.'"

Book 3
Chapter 290

 1 [vai]
      gate tasmin dvijaśreṣṭhe kasmiṃś cit kālaparyaye
      cintayām āsa sā kanyā mantragrāma balābalam
  2 ayaṃ vai kīdṛśas tena mama datto mahātmanā
      mantragrāmo balaṃ tasya jñāsye nāticirād iva
  3 evaṃ saṃcintayantī sā dadarśartuṃ yadṛcchayā
      vrīḍitā sābhavad bālā kanyā bhāve rajasvalā
  4 athodyantaṃ sahasrāṃśuṃ pṛthā dīptaṃ dadarśa ha
      na tatarpa ca rūpeṇa bhānoḥ saṃdhyāgatasya sā
  5 tasyā dṛṣṭir abhūd divyā sāpaśyad divyadarśanam
      āmuktakavacaṃ devaṃ kuṇḍalābhyāṃ vibhūṣitam
  6 tasyāḥ kautūhalaṃ tv āsīn mantraṃ prati narādhipa
      āhvānam akarot sātha tasya devasya bhāminī
  7 prāṇān upaspṛśya tadā ājuhāva divākaram
      ājagāma tato rājaṃs tvaramāṇo divākaraḥ
  8 madhu piṅgo mahābāhuḥ kambugrīvo hasann iva
      aṅgadī baddhamukuṭo diśaḥ prajvālayann iva
  9 yogāt kṛtvā dvithātmānam ājagāma tatāpa ca
      ābabhāṣe tataḥ kuntīṃ sāmnā paramavalgunā
  10 āgato 'smi vaśaṃ bhadre tava mantrabalāt kṛtaḥ
     kiṃ karomy avaśo rājñi brūhi kartā tad asmi te
 11 [kuntī]
     gamyatāṃ bhagavaṃs tatra yato 'si samupāgataḥ
     kautūhalāt samāhūtaḥ prasīda bhagavann iti
 12 [sūrya]
     gamiṣye 'haṃ yathā māṃ tvaṃ bravīṣi tanumadhyame
     na tu devaṃ samāhūya nyāyyaṃ preṣayituṃ vṛthā
 13 tavābhisaṃdhiḥ subhage sūryāt putro bhaved iti
     vīryeṇāpratimo loke kavacī kuṇḍalīti ca
 14 sā tvam ātmapradānaṃ vai kuruṣva gajagāmini
     utpatsyati hi putras te yathā saṃkalpam aṅgane
 15 atha gacchāmy ahaṃ bhadre tvayāsaṃgamya susmite
     śapsyāmi tvām ahaṃ kruddho brāhmaṇaṃ pitaraṃ ca te
 16 tvatkṛte tān pradhakṣyāmi sarvān api na saṃśayaḥ
     pitaraṃ caiva te mūḍhaṃ yo na vetti tavānayam
 17 tasya ca brāhmaṇasyādya yo 'sau mantram adāt tava
     śīlavṛttam avijñāya dhāsyāmi vinayaṃ param
 18 ete hi vibudhāḥ sarve puraṃdara mukhā divi
     tvayā pralabdhaṃ paśyanti smayanta iva bhāmini
 19 paśya cainān suragaṇān divyaṃ cakṣur idaṃ hi te
     pūrvam eva mayā dattaṃ dṛṣṭavaty asi yena mām
 20 [vai]
     tato 'paśyat tridaśān rājaputrī; sarvān eva sveṣu dhiṣṇyeṣu khasthān
     prabhāsantaṃ bhānumantaṃ mahāntaṃ; yathādityaṃ rocamānaṃ tathaiva
 21 sā tān dṛṣṭvā vrīḍamāneva bālā; sūryaṃ devī vacanaṃ prāha bhītā
     gaccha tvaṃ vai gopate svaṃ vimānaṃ; kanyā bhāvād duḥkha eṣopacāraḥ
 22 pitā mātā guravaś caiva ye 'nye; dehasyāsya prabhavanti pradāne
     nāhaṃ dharmaṃ lopayiṣyāmi loke; strīṇāṃ vṛttaṃ pūjyate deharakṣā
 23 mayā mantrabalaṃ jñātum āhūtas tvaṃ vibhāvaso
     bālyād bāleti kṛtvā tat kṣantum arhasi me vibho
 24 [sūrya]
     bāleti tṛtvānunayaṃ tavāhaṃ; dadāni nānyānunayaṃ labheta
     ātmapradānaṃ kuru kunti kanye; śāntis tavaivaṃ hi bhavec ca bhīru
 25 na cāpi yuktaṃ gantuṃ hi mayā mithyā kṛtena vai
     gamiṣyāmy anavadyāṅgi loke samavahāsyatām
     sarveṣāṃ vibudhānāṃ ca vaktavyaḥ syām ahaṃ śubhe
 26 sā tvaṃ mayā samāgaccha putraṃ lapsyasi mādṛśam
     viśiṣṭā sarvalokeṣu bhaviṣyasi ca bhāmini

SECTION CCLXL

"Markandeya said, 'It was thus, O mighty-armed one, that Rama of immeasurable energy had suffered of old such excessive calamity in consequence of his exile in the woods! O tiger among men, do not grieve, for, O chastiser of foes, thou art Kshatriya! Thou too treadest in the path in which strength of arms is to be put forth,--the path that leadeth to tangible rewards. Thou hast not even a particle of sin. Even the celestials with Indra at their head, and the Asuras have to tread in the path that is trod by thee! It was after such afflictions that the wielder of the thunderbolt, aided by the Maruts, slew Vritra, and the invincible Namuchi and the Rakshasi of long tongue! He that hath assistance, always secureth the accomplishment of all his purposes! What is that which cannot be vanquished in battle by him that hath Dhananjaya for his brother? This Bhima, also, of terrible prowess, is the foremost of mighty persons. The heroic and youthful sons of Madravati again are mighty bowmen. With allies such as these, why dost thou despair, O chastiser of foes? These are capable of vanquishing the army of the wielder himself of the thunderbolt with the Maruts in the midst. Having these mighty bowmen of celestial forms for thy allies, thou, O bull of Bharata race, art sure to conquer in battle all thy foes! Behold, this Krishna, the daughter of Drupada, forcibly abducted by the wicked-minded Saindhava from pride of strength and energy, hath been brought back by these mighty warriors after achieving terrible feats! Behold, king Jayadratha was vanquished and lay powerless before thee! The princess of Videha was rescued with almost no allies by Rama after the slaughter in battle of the Ten-necked Rakshasa of
p. 570
terrible prowess! Indeed, the allies of Rama (in that contest) were monkeys and black-faced bears, creatures that were not even human! Think of all this, O king in thy mind! Therefore, O foremost of Kurus, grieve not for all (that hath occurred), O bull of the Bharata race! Illustrious persons like thee never indulge in sorrow, O smiter of foes!'
Vaisampayana continued, "It was thus that the king was comforted by Markandeya. And then that high-souled one, casting off his sorrows, once more spoke unto Markandeya."

Book 3
Chapter 291

1 [vai]
      sā tu kanyā bahuvidhaṃ bruvantī madhuraṃ vacaḥ
      anunetuṃ sahasrāṃśuṃ na śaśāka manasvinī
  2 na śaśāka yadā bālā pratyākhyātuṃ tamonudam
      bhītā śāpāt tato rājan dadhyau dīrgham athāntaram
  3 anāgasaḥ pituḥ śāpo brāhmaṇasya tathaiva ca
      mannimittaḥ kathaṃ na syāt kruddhād asmād vibhāvasoḥ
  4 bālenāpi satā mohād bhṛśaṃ sāpahnavāny api
      nātyāsādayitavyāni tejāṃsi ca tapāṃsi ca
  5 sāham adya bhṛśaṃ bhītā gṛhītā ca kare bhṛśam
      kathaṃ tv akāryaṃ kuryāṃ vai pradānaṃ hy ātmanaḥ svayam
  6 saivaṃ śāpaparitrastā bahu cintayatī tadā
      mohenābhiparītāṅgī smayamānā punaḥ punaḥ
  7 taṃ devam abravīd bhītā bandhūnāṃ rājasattama
      vrīḍā vihvalayā vācā śāpatrastā viśāṃ pate
  8 [kuntī]
      pitā me dhriyate deva mātā cānye ca bāndhavāḥ
      na teṣu dhriyamāṇeṣu vidhilopo bhaved ayam
  9 tvayā me saṃgamo devayadi syād vidhivarjitaḥ
      mannimittaṃ kulasyāsya loke kīrtir naśet tataḥ
  10 atha vā dharmam etaṃ tvaṃ manyase tapasāṃ vara
     ṛte pradānād bandhubhyas tava kāmaṃ karomy aham
 11 ātmapradānaṃ durdharṣa tava kṛtvā satī tv aham
     tvayi dharmo yaśo caiva kīrtir āyuś ca dehinām
 12 [sūrya]
     na te pitā na te mātā guravo vā śucismite
     prabhavanti varārohe bhadraṃ te śṛṇu me vacaḥ
 13 sarvān kāmayate yasmāt kaner dhātoś ca bhāmini
     tasmāt kanyeha suśroṇi svatantrā varavarṇini
 14 nādharmaś caritaḥ kaś cit tvayā bhavati bhāmini
     adharmaṃ kuta evāhaṃ careyaṃ lokakāmyayā
 15 anāvṛtāḥ striyaḥ sarvā narāś ca varavarṇini
     svabhāva eṣa lokānāṃ vikāro 'nya iti smṛtaḥ
 16 sā mayā saha saṃgamya punaḥ kanyā bhaviṣyasi
     putraś ca te mahābāhur bhaviṣyati mahāyaśāḥ
 17 [kuntī]
     yadi putro mama bhavet tvattaḥ sarvatamo 'paha
     kuṇḍalī kavacī śūro mahābāhur mahābalaḥ
 18 [sūrya]
     bhaviṣyati mahābāhuḥ kuṇḍalī divyavarma bhṛt
     ubhayaṃ cāmṛtamayaṃ tasya bhadre bhaviṣyati
 19 [kuntī]
     yady etad amṛtād asti kuṇḍale varma cottamam
     mama putrasya yaṃ vai tvaṃ matta utpādyayiṣyasi
 20 astu me saṃgamo deva yathoktaṃ bhagavaṃs tvayā
     tvadvīryarūpasattvaujā dharmayukto bhavet sa ca
 21 [sūrya]
     adityā kuṇḍale rājñi datte me mattakāśini
     te 'sya dāsyāmi vai bhīru varma caivedam uttamam
 22 [pṛthā]
     paramaṃ bhavagan deva saṃgamiṣye tvayā saha
     yadi putro bhaved evaṃ yathā vadasi gopate
 23 [vai]
     tathety uktvā tu tāṃ kuntīm āviśeṣa vihaṃgamaḥ
     svarbhānu śatrur yogātmā nābhyāṃ pasparśa caiva tām
 24 tataḥ sā vihvalevāsīt kanyā sūryasya tejasā
     papātātha ca sā devī śayane mūḍha cetanā
 25 [sūrya]
     sādhayiṣyāmi suśroṇi putraṃ vai janayiṣyasi
     sarvaśastrabhṛtāṃ śreṣṭhaṃ kanyā caiva bhaviṣyasi
 26 [vai]
     tataḥ sā vrīḍitā bālā tadā sūryam athābravīt
     evam astv iti rājendraprasthitaṃ bhūri varcasam
 27 iti smoktā kunti rājātmajā sā; vivasvantaṃ yācamānā salajjā
     tasmin puṇye śayanīye papāta; mohāviṣṭā bhajyamānā lateva
 28 tāṃ tigmāṃśus tejasā mohayitvā; yogenāviṣyātma saṃsthāṃ cakāra
     na caivaināṃ dūṣayām āsa bhānuḥ; saṃjñāṃ lebhe bhūya evātha bālā

SECTION CCLXLI

(Pativrata-mahatmya Parva)

"Yudhishthira said, 'O mighty sage, I do not so much grieve for myself or these my brothers or the loss of my kingdom as I do for this daughter of Drupada. When we were afflicted at the game of the dice by those wicked-souled ones, it was Krishna that delivered us. And she was forcibly carried off from the forest by Jayadratha. Hast thou even seen or heard of any chaste and exalted lady that resembleth this daughter of Drupada?'"
"Markandeya said, 'Listen, O king, how the exalted merit of chaste ladies, O Yudhishthira, was completely obtained by a princess named Savitri. There was a king among the Madras, who was virtuous and highly pious. And he always ministered unto the Brahmanas, and was high-souled and firm in promise. And he was of subdued senses and given to sacrifices. And he was the foremost of givers, and was able, and beloved by both the citizens and the rural population. And the name of that lord of Earth was Aswapati. And he was intent on the welfare of all beings. And that forgiving (monarch) of truthful speech and subdued senses was without issue. And when he got old, he was stricken with grief at this. And with the object of raising offspring, he observed rigid vows and began to live upon frugal fare, having recourse to the Brahmacharya mode of life, and restraining his senses. And that best of kings, (daily) offering ten thousand oblations to the fire, recited Mantras in honour of Savitri 1 and ate temperately at the sixth hour. And he passed eighteen years, practising such vows. Then when the eighteen years were full, Savitri was pleased (with him). And O king, issuing with great delight, in embodied form, from the Agnihotra fire, the goddess showed herself to that king. And intent on conferring boons, she spoke these words unto the monarch, 'I have been gratified, O king, with thy Brahmacharya practices, thy purity and self-restraint and observance of vows, and all thy endeavours and veneration! Do thou, O mighty king. O Aswapati, ask for the boon that thou desirest! Thou ought, however, by no means show any disregard for virtue.' Thereat Aswapati said, 'It is with the desire of attaining virtue that I have been engaged in this task. O goddess, may many sons be born unto me worthy of my race! If thou art pleased with me, O goddess, I ask for this
p. 571
boon. The twice-born ones have assured me that great merit lieth in having offspring!' Savitri replied, 'O king, having already learnt this thy intention, I had spoken unto that lord, the Grandsire, about thy sons. Through the favour granted by the Self-create, there shall speedily be born unto thee on earth a daughter of great energy. It behoveth thee not to make any reply. Well-pleased, I tell thee this at the command of the Grandsire.'
"Markandeya said, 'Having accepted Savitri's words and saying, 'So be it!' the king again gratified her and said, 'May this happen soon!' On Savitri vanishing away, the monarch entered his own city. And that hero began to live in his kingdom, ruling his subjects righteously. And when some time had elapsed, that king, observant of vows, begat offspring on his eldest queen engaged in the practice of virtue. And then, O bull of the Bharata race, the embryo in the womb of the princess of Malava increased like the lord of stars in the heavens during the lighted fortnight. And when the time came, she brought forth a daughter furnished with lotus-like eyes. And that best of monarchs, joyfully performed the usual ceremonies on her behalf. And as she had been bestowed with delight by the goddess Savitri by virtue of the oblations offered in honour of that goddess, both her father, and the Brahmanas named her Savitri. And the king's daughter grew like unto Sree herself in an embodied form. And in due time, that damsel attained her puberty. And beholding that graceful maiden of slender waist and ample hips, and resembling a golden image, people thought, 'We have received a goddess.' And overpowered by her energy, none could wed that girl of eyes like lotus-leaves, and possessed of a burning splendour.'
'And it came to pass that once on the occasion of a parva, having fasted and bathed her head, she presented herself before the (family) deity and caused the Brahmanas to offer oblations with due rites to the sacrificial fire. And taking the flowers that had been offered to the god, that lady, beautiful as Sree herself, went to her high-souled sire. And having reverenced the feet of her father and offering him the flowers she had brought, that maiden of exceeding grace, with joined hands, stood at the side of the king. And seeing his own daughter resembling a celestial damsel arrived at puberty, and unsought by people, the king became sad. And the king said, 'Daughter, the time for bestowing thee is come! Yet none asketh thee. Do thou (therefore) thyself seek for a husband equal to thee in qualities! That person who may be desired by thee should be notified to me. Do thou choose for thy husband as thou listest. I shall bestow thee with deliberation. Do thou, O auspicious one, listen to me as I tell thee the words which I heard recited by the twice-born ones. The father that doth not bestow his daughter cometh by disgrace. And the husband that knoweth not his wife in her season meeteth with disgrace. And the son that doth not protect his mother when her husband is dead, also suffereth disgrace. Hearing these words of mine, do thou engage thyself in search of a husband. Do thou act in such a way that we may not be censured by the gods!'
"Markandeya said, 'Having said these words to his daughter and his old counsellors, he instructed the attendants to follow her, saying,--Go!
p. 572
[paragraph continues] Thereat, bashfully bowing down unto her father's feet, the meek maid went out without hesitation, in compliance with the words of her sire. And ascending a golden car, she went to the delightful asylum of the royal sages, accompanied by her father's aged counsellors. There, O son, worshipping the feet of the aged ones, she gradually began to roam over all the woods. Thus the king's daughter distributing wealth in all sacred regions, ranged the various places belonging to the foremost of the twice-born ones.'"

Book 3
Chapter 292

  1 [vai]
      tato garbhaḥ samabhavat pṛthāyāḥ pṛthivīpate
      śukle daśottare pakṣe tārāpatir ivāmbare
  2 sā bāndhavabhayād bālā taṃ garbhaṃ vinigūhati
      dhārayām āsa suśroṇī na caināṃ bubudhe janaḥ
  3 na hi tāṃ veda nary anyā kā cid dhātreyikām ṛte
      kanyā puragatāṃ bālāṃ nipuṇāṃ parirakṣaṇe
  4 tataḥ kālena sā garbhaṃ suṣuve varavarṇinī
      kanyaiva tasya devasya prasādād amaraprabham
  5 tathaiva baddhakavacaṃ kanakojjvala kuṇḍalam
      haryakṣaṃ vṛṣabhaskandhaṃ yathāsya pitaraṃ tathā
  6 jātamātraṃ ca taṃ garbhaṃ dhātryā saṃmantrya bhāminī
      mañjūṣāyām avadadhe svāstīrṇāyāṃ samantataḥ
  7 madhūcchiṣṭa sthitāyāṃ sā sukhāyāṃ rudatī tathā
      ślakṣṇāyāṃ supidhānāyām aśvanadyām avāsṛjat
  8 jānatī cāpy akartavya kanyāyā garbhadhāraṇam
      putrasnehena rājendra karuṇaṃ paryadevayat
  9 samutsṛjantī mañjūṣām aśvanadyās tadā jale
      uvāca rudatī kuntī yāni vākyāni tac chṛṇu
  10 svasti te 'stv āntarikṣebhyaḥ pārthivebhyaś ca putraka
     divyebhyaś caiva bhūtebhyas tathā toyacarāś ca ye
 11 śivās te santu panthāno mā ca te paripanthinaḥ
     āgamāś ca tathā putra bhavantv adroha cetasaḥ
 12 pātu tvāṃ paruṇo rājā salile salileśvaraḥ
     antarikṣe 'ntarikṣasthaḥ pavanaḥ sarvagas tathā
 13 pitā tvāṃ pātu sarvatra tapanas tapatāṃ varaḥ
     yena datto 'si me putra divyena vidhinā kila
 14 ādityā vasavo rudrāḥ sādhyā viśve ca devatāḥ
     marutaś ca sahendreṇa diśaś ca sadiś īśvarāḥ
 15 rakṣantu tvāṃ surāḥ sarve sameṣu viṣameṣu ca
     vetsyāmi tvāṃ videśe 'pi kavacenopasūcitam
 16 dhanyas te putra janako devo bhānur vibhāvasuḥ
     yas tvāṃ drakṣyati divyena cakṣuṣā vāhinī gatam
 17 dhanyā sā pramadā yā tvāṃ putratve kalpayiṣyati
     yasyās tvaṃ tṛṣitaḥ putra stanaṃ pāsyasi devaja
 18 ko nu svapnas tayā dṛṣṭo yā tvām ādityavarcasam
     divyavarma samāyuktaṃ divyakuṇḍalabhūṣitam
 19 padmāyata viśālākṣaṃ padmatāmra talojjvalam
     sulalāṭaṃ sukeśāntaṃ putratve kalpayiṣyati
 20 dhanyā drakṣyanti putra tvāṃ bhūmau saṃsarpamāṇakam
     avyaktakala vākyāni vadantaṃ reṇuguṇṭhitam
 21 dhanyā drakṣyanti putra tvāṃ punar yauvanage mukhe
     himavadvanasaṃbhūtaṃ siṃhaṃ kesariṇaṃ yathā
 22 evaṃ bahuvidhaṃ rājan vilapya karuṇaṃ pṛthā
     avāsṛjata mañjūṣām aśvanadyās tadā jale
 23 rudatī putraśokārtā niśīthe kamalekṣaṇā
     dhātryā saha pṛthā rājan putradarśanalālasā
 24 visarjayitvā mañjūṣāṃ saṃbhodhana bhayāt pituḥ
     viveśa rājabhavanaṃ punaḥ śokāturā tataḥ
 25 mañjūṣā tv aśvanadyāḥ sā yayau carmaṇvatīṃ nadīm
     carmaṇvatyāś ca yamunāṃ tato gaṅgāṃ jagām aha
 26 gaṅgāyāḥ sūta viṣayaṃ campām abhyāyayau purīm
     sa mañjūṣā gato garbhas taraṅgair uhyamānakaḥ
 27 amṛtād utthitaṃ divyaṃ tat tu varma sakuṇḍalam
     dhārayām āsa taṃ garbhaṃ daivaṃ ca vidhinirmitam

SECTION CCLXLII

"Markandeya continued, 'On one occasion, O Bharata, when that king, the lord of the Madras, was seated with Narada in the midst of his court, engaged in conversation, Savitri, accompanied by the king's counsellors, came to her father's abode after having visited various sacred regions and asylums. And beholding her father seated with Narada, she worshipped the feet of both by bending down her head. And Narada then said, 'Whither had this thy daughter gone? And, O king, whence also doth she come? Why also dost thou not bestow her on a husband, now that she hath arrived at the age of puberty?' Aswapati answered, saying, 'Surely it was on this very business that she had been sent, and she returneth now (from her search). Do thou, O celestial sage, listen, even from her as to the husband she hath chosen herself!'
"Markandeya continued, 'Then the blessed maid, commanded by her father with the words,--Relate everything in detail,--regarded those words of her sire as if they were those of a god, and spoke unto him thus, 'There was, amongst the Salwas, a virtuous Kshatriya king known by the name of Dyumatsena. And it came to pass that in course of time he became blind. And that blind king possessed of wisdom had an only son. And it so happened that an old enemy dwelling in the vicinity, taking advantage of the king's mishap, deprived him of his kingdom. And thereupon the monarch, accompanied by his wife bearing a child on her breast, went into the woods. And having retired into the forests, he adopted great vows and began to practise ascetic austerities. And his son, born in the city, began to grow in the hermitage. That youth, fit to be my husband, I have accepted in my heart for my lord!' At these words of hers, Narada said, 'Alas, O king, Savitri hath committed a great wrong, since, not knowing, she hath accepted for her lord this Satyavan of excellent qualities! His father speaketh the truth and his mother also is truthful in her speech. And it is for this that the Brahmanas have named the son Satyavan. In his childhood he took great delight in horses, and used to make horses of clay. And he used also to draw pictures of horses. And for this that youth is sometimes called by the name of Chitraswa.' The king then asked, 'And is prince Satyavan, who is devoted to his father, endued with energy and intelligence and forgiveness and courage?' Narada replied, saying, 'In energy Satyavan is like unto the sun, and in wisdom like unto Vrihaspati! And he is brave like unto the lord of the celestials and forgiving
p. 573
like unto the Earth herself!' Aswapati then said, 'And is the prince Satyavan liberal in gifts and devoted to the Brahmanas? Is he handsome and magnanimous and lovely to behold?' Narada said, 'In bestowal of gifts according to his power, the mighty son of Dyumatsena is like unto Sankriti's son Rantideva. In truthfulness of speech and devotion unto Brahmanas, he is like Sivi, the son of Usinara. And he is magnanimous like Yayati, and beautiful like the Moon. And in beauty of person he is like either of the twin Aswins. And with senses under control, he is meek, and brave, and truthful! And with passion in subjection he is devoted to his friends, and free from malice and modest and patient. Indeed, briefly speaking, they that are possessed of great ascetic merit and are of exalted character say that he is always correct in his conduct and that honour is firmly seated on his brow.' Hearing this, Aswapati said, 'O reverend sage, thou tellest me that he is possessed of every virtue! Do thou now tell me his defects if, indeed, he hath any!' Narada then said, 'He hath one only defect that hath overwhelmed all his virtues. That defect is incapable of being conquered by even the greatest efforts. He hath only one defect, and no other. Within a year from this day, Satyavan, endued with a short life will cast off his body!' Hearing these words of the sage, the king said, 'Come, O Savitri, go thou and choose another for thy lord, O beautiful damsel! That one great defect (in this youth) existeth, covering all his merits. The illustrious Narada honoured by even the gods, sayeth, that Satyavan will have to cast off his body within a year, his days being numbered!' At these words of her father, Savitri said, 'The death can fall but once; a daughter can be given away but one; and once only can a person say, I give away! These three things can take place only once. Indeed, with a life short or long, possessed of virtues or bereft of them, I have, for once, selected my husband. Twice I shall not select. Having first settled a thing mentally, it is expressed in words, and then it is carried out into practice. Of this my mind is an example!' Narada then said, 'O best of men, the heart of thy daughter Savitri wavereth not! It is not possible by any means to make her swerve from this path of virtue! In no other person are those virtues that dwell in Satyavan. The bestowal of thy daughter, therefore, is approved by me!' The king said, 'What thou hast said, O illustrious one, should never be disobeyed, for thy words are true! And I shall act as thou hast said, since thou art my preceptor!' Narada said, 'May the bestowal of thy daughter Savitri be attended with peace! I shall now depart. Blessed be all of ye!'
"Markandeya continued, 'Having said this, Narada rose up into the sky and went to heaven. On the other hand, the king began to make preparations for his daughter's wedding!'"

Book 3
Chapter 293

1 [vai]
      etasminn eva kāle tu dhṛtarāṣṭrasya vai sakhā
      sūto 'dhiratha ity eva sadāro jāhnavīṃ yayau
  2 tasya bhāryābhavad rājan rūpeṇāsadṛśī bhuvi
      rādhā nāma mahābhāgā na sā putram avindata
      apatyārthe paraṃ yatnam akaroc ca viśeṣataḥ
  3 sā dadarśātha mañjūṣām uhyamānāṃ yadṛcchayā
      dattarakṣā pratisarām anvālabhana śobhitām
      ūrmī taraṅgair jāhnavyāḥ samānītām upahvaram
  4 sā tāṃ kautūhalāt prāptāṃ grāhayām āsa bhāminī
      tato nivedayām āsa sūtasyādhirathasya vai
  5 sa tām uddhṛtya mañjūṣām utsārya jalam antikāt
      yantrair udghāṭayām āsa yo 'paśyat tatra bālakam
  6 taruṇādityasaṃkāśaṃ hemavarma dharaṃ tathā
      mṛṣṭakuṇḍalayuktena vadanena virājitā
  7 sasūto bhāryayā sārdhaṃ vismayotphullalocanaḥ
      aṅkam āropya taṃ bālaṃ bhāryāṃ vacanam abravīt
  8 idam atyadbhutaṃ bhīru yato jāto 'smi bhāmini
      dṛṣṭavān devagarbho 'yaṃ manye 'smān samupāgataḥ
  9 anapatyasya putro 'yaṃ devair datto dhruvaṃ mama
      ity uktvā taṃ dadau putraṃ rādhāyair sa mahīpate
  10 pratijagrāha taṃ rādhā vidhivad divyarūpiṇam
     putraṃ kamalagarbhābhaṃ devagarbhaṃ śriyā vṛtam
 11 pupoṣa cainaṃ vidhivad vavṛdhe sa ca vīryavān
     tataḥ prabhṛti cāpy anye prābhavann aurasāḥ sutāḥ
 12 vasu varma dharaṃ dṛṣṭvā taṃ bālaṃ hemakuṇḍalam
     nāmāsya vasuṣeṇeti tataś cakrur dvijātayaḥ
 13 evaṃ sasūtaputratvaṃ jagāmāmita vikramaḥ
     vasuṣeṇa iti khyāto vṛṣa ity eva ca prabhuḥ
 14 sa jyeṣṭhaputraḥ sūtasya vavṛdhe 'ṅgeṣu vīryavān
     cāreṇa viditaś cāsīt pṛthāyā divyavarma bhṛt
 15 sūtas tv adhirathaḥ putraṃ vivṛddhaṃ samaye tataḥ
     dṛṣṭvā prasthāpayām āsa puraṃ vāraṇasāhvayam
 16 tatropasadanaṃ cakre droṇasyeṣv astrakarmaṇi
     sakhyaṃ duryodhanenaivam agacchat sa ca vīryavān
 17 droṇāt kṛpāc ca rāmāc ca so 'stragrāmaṃ caturvidham
     labdhvā loke 'bhavat khyātaḥ parameṣvāsatāṃ gataḥ
 18 saṃdhāya dhārtarāṣṭreṇa pārthānāṃ vipriye sthitaḥ
     yoddhum āśaṃsate nityaṃ phālgunena mahātmanā
 19 sadā hi tasya spardhāsīd arjunena viśāṃ pate
     arjunasya ca karṇena yato dṛṣṭo babhūva saḥ
 20 taṃ tu kuṇḍalinaṃ dṛṣṭvā varmaṇā ca samanvitam
     avadhyaṃ samare matvā paryatapyad yudhiṣṭhiraḥ
 21 yadā tu karṇo rājendra bhānumantaṃ divākaram
     stauti madhyaṃdine prāpte prāñjaliḥ salile sthitaḥ
 22 tatrainam upatiṣṭhanti brāhmaṇā dhanahetavaḥ
     nādeyaṃ tasya tat kāle kiṃ cid asti dvijātiṣu
 23 tam indro brāhmaṇo bhūtvā bhikṣāṃ dehīty upasthitaḥ
     svāgataṃ ceti rādheyas tam atha pratyabhāṣata

SECTION CCLXLIII

"Markandeya said, 'Having pondered over these words (of Narada) about his daughter's marriage, the king began to make arrangements about the nuptials. And summoning all the old Brahmanas, and Ritwijas together
p. 574
with the priests, he set out with his daughter on an auspicious day. And arriving at the asylum of Dyumatsena in the sacred forest, the king approached the royal sage on foot, accompanied by the twice-born ones. And there he beheld the blind monarch of great wisdom seated on a cushion of Kusa grass spread under Sala tree. And after duly reverencing the royal sage, the king in an humble speech introduced himself. Thereupon, offering him the Arghya, a seat, and a cow, the monarch asked his royal guest,--Wherefore is this visit?--Thus addressed the king disclosed everything about his intentions and purpose with reference to Satyavan. And Aswapati said, 'O royal sage, this beautiful girl is my daughter named Savitri. O thou versed in morality, do thou, agreeably to the customs of our order, take her from me as thy daughter-in-law!' Hearing these words, Dyumatsena said, 'Deprived of kingdom, and taking up our abode in the woods, we are engaged in the practice of virtue as ascetics with regulated lives. Unworthy of a forest life, how will thy daughter, living in the sylvan asylum, bear this hardship?' Aswapati said, 'When my daughter knoweth, as well as myself, that happiness and misery come and go (without either being stationary), such words as these are not fit to be used towards one like me! O king, I have come hither, having made up my mind! I have bowed to thee from friendship; it behoveth thee not, therefore, to destroy my hope! It behoveth thee not, also, to disregard me who, moved by love, have come to thee! Thou art my equal and fit for an alliance with me, as indeed, I am thy equal and fit for alliance with thee! Do thou, therefore, accept my daughter for thy daughter-in-law and the wife of the good Satyavan!' Hearing these words Dyumatsena said, 'Formerly I had desired an alliance with thee. But I hesitated, being subsequently deprived of my kingdom. Let this wish, therefore, that I had formerly entertained, be accomplished this very day. Thou art, indeed, a welcome guest to me!'
"Then summoning all the twice-born ones residing in the hermitages of that forest, the two kings caused the union to take place with due rites. And having bestowed his daughter with suitable robes and ornaments, Aswapati went back to his abode in great joy. And Satyavan, having obtained a wife possessed of every accomplishment, became highly glad, while she also rejoiced exceedingly upon having gained the husband after her own heart. And when her father had departed, she put off all her ornaments, and clad herself in barks and cloths dyed in red. And by her services and virtues, her tenderness and self-denial, and by her agreeable offices unto all, she pleased everybody. And she gratified her mother-in-law by attending to her person and by covering her with robes and ornaments. And she gratified her father-in-law by worshipping him as a god and controlling her speech. And she pleased her husband by her honeyed speeches, her skill in every kind of work, the evenness of her temper, and by the indications of her love in private. And thus, O Bharata, living in the asylum of those pious dwellers of the forest, they continued for some time to practise ascetic austerities. But the words spoken by Narada were present night and day in the mind of the sorrowful Savitri.'"

Book 3
Chapter 294

1 [vai]
      devarājam anuprāptaṃ brāhmaṇa chadmanā vṛṣaḥ
      dṛṣṭvā svāgatam ity āha na bubodhāsya mānasam
  2 hiraṇyakaṇṭhīḥ pramadā grāmān vā bahu gokulān
      kiṃ dadānīti taṃ vipram uvācādhirathis tataḥ
  3 [brā]
      hiraṇyakaṇṭhyaḥ pramadā yac cānyat prītivardhanam
      nāhaṃ dattam ihecchāmi tadarthibhyaḥ pradīyatām
  4 yad etat sahajaṃ varma kuṇḍale ca tavānagha
      etad utkṛtya me dehi yadi satyavrato bhavān
  5 etad icchāmy ahaṃ kṣipraṃ tvayā dattaṃ paraṃtapa
      eṣa me sarvalābhānāṃ lābhaḥ paramako matiḥ
  6 [karṇa]
      avaniṃ pramadā gāś ca nirvāpaṃ bahu vārṣikam
      tat te vipra pradāsyāmi na tu varma na kuṇḍale
  7 [vai]
      evaṃ bahuvidhair vākyair yācyamānaḥ sa tu dvijaḥ
      karṇena bharataśreṣṭha nānyaṃ varam ayācata
  8 santvitaś ca yathāśakti pūjitaś ca yathāvidhi
      naivānyaṃ sa dvijaśreṣṭhaḥ kāmayām āsa vai varam
  9 yadā nānyaṃ pravṛṇute varaṃ vai dvijasattamaḥ
      tadainam abravīd bhūyo rādheyaḥ prahasann iva
  10 sahajaṃ varma me vipra kuṇḍale cāmṛtodbhave
     tenāvadhyo 'smi lokeṣu tato naitad dadāmy aham
 11 viśālaṃ pṛthivī rājyaṃ kṣemaṃ nihatakaṇṭakam
     pratigṛhṇīṣva mattas tvaṃ sādhu brāhmaṇapuṃgava
 12 kuṇḍalābhyāṃ vimukto 'haṃ varmaṇā sahajena ca
     gamanīyo bhaviṣyāmi śatrūṇāṃ dvijasattama
 13 [vai]
     yadā nānyaṃ varaṃ vavre bhagavān pākaśāsanaḥ
     tataḥ prahasya karṇas taṃ punar ity abravīd vacaḥ
 14 vidito devadeveśa prāg evāsi mama prabho
     na tu nyāyyaṃ mayā dātuṃ tava śakra vṛthā varam
 15 tvaṃ hi deveśvaraḥ sākṣāt tvayā deyo varo mama
     anyeṣāṃ caiva bhūtānām īśvaro hy asi bhūtakṛt
 16 yadi dāsyāmi te devakuṇḍale kavacaṃ tathā
     vadhyatām upayāsyāmi tvaṃ ca śakrāvahāsyatām
 17 tasmād vinimayaṃ kṛtvā kuṇḍale varma cottamam
     harasva śakra kāmaṃ me na dadyām aham anyathā
 18 [ṣakra]
     vidito 'haṃ raveḥ pūrvam āyann eva tavāntikam
     tena te sarvam ākhyātam evam etan na saṃśayaḥ
 19 kāmam astu tathā tāta tava karṇa yathecchasī
     varjayitvā tu me vajraṃ pravṛṇīṣva yad icchasi
 20 [vai]
     tataḥ karṇaḥ prahṛṣṭas tu upasaṃgamya vāsavam
     amoghāṃ śaktim abhyetya vavre saṃpūrṇamānasaḥ
 21 [karṇa]
     varmaṇā kuṇḍalābhyāṃ ca śaktiṃ me dehi vāsava
     amoghāṃ śatrusaṃghānāṃ ghātinīṃ pṛtanā mukhe
 22 tataḥ saṃcintya manasā muhūrtam iva vāsavaḥ
     śaktyarthaṃ pṛthivīpāla karṇaṃ vākyam athābravīt
 23 kuṇḍale me prayacchasva varma caiva śarīrajam
     gṛhāṇa karṇa śaktiṃ tvam anena samayena me
 24 amoghā hanti śataśaḥ śatrūn mama karacyutā
     punaś ca pāṇim abhyeti mama daityān vinighnataḥ
 25 seyaṃ tava karaṃ prāpya hatvaikaṃ ripum ūrjitam
     garjantaṃ pratapantaṃ ca mām evaiṣyati sūtaja
 26 [karṇa]
     ekam evāham icchāmi ripuṃ hantuṃ mahāhave
     garjantaṃ pratapantaṃ ca yato mama bhayaṃ bhavet
 27 [indra]
     ekaṃ haniṣyasi ripuṃ garjaṅgaṃ balinaṃ raṇe
     tvaṃ tu yaṃ prārthayasy ekaṃ rakṣyate sa mahātmanā
 28 yam āhur veda vidvāṃso varāham ajitaṃ harim
     nārāyaṇam acintyaṃ ca tena kṛṣṇena rakṣyate
 29 [karṇa]
     evam apy astu bhagavann ekavīra vadhe mama
     amoghā pravarā śaktir yena hanyāṃ pratāpinam
 30 utkṛtya tu pradāsyāmi kuṇḍale kavacaṃ ca te
     nikṛtteṣu ca gātreṣu na me bībhatsatā bhavet
 31 [indra]
     na te bībhatsatā karṇa bhaviṣyati kathaṃ cana
     vraṇaś cāpi na gātreṣu yas tvaṃ nānṛtam icchasi
 32 yādṛśas te pitur varṇas tejo ca vadatāṃ vara
     tādṛṣenaiva varṇena tvaṃ karṇa bhavitā punaḥ
 33 vidyamāneṣu śastreṣu yady amoghām asaṃśaye
     pramatto mokṣyase cāpi tvayy evaiṣā patiṣyati
 34 [karṇa]
     saṃśayaṃ paramaṃ prāpya vimokṣye vāsavīm imām
     yathā mām āttha śakra tvaṃ satyam etad bravīmi te
 35 [vai]
     tataḥ śaktiṃ prajvalitāṃ pratigṛhya viśāṃ pate
     śastraṃ gṛhītvā niśitaṃ sarvagātrāṇy akṛntata
 36 tato devā mānavā dānavāś ca; nikṛntantaṃ karṇam ātmānam evam
     dṛṣṭvā sarve siddhasaṃghāś ca nedur; na hy asyāsīd duḥkhajo vai vikāraḥ
 37 tato divyā dundubhayaḥ praṇeduḥ; papātoccaiḥ puṣpavarṣaṃ ca divyam
     dṛṣṭvā karṇaṃ ṣastra saṃkṛttagātraṃ; muhuś cāpi smayamānaṃ nṛvīram
 38 tato chitvā kavacaṃ divyam aṅgāt; tathaivārdraṃ pradadau vāsavāya
     tathotkṛtya pradadau kuṇḍale te; vaikartanaḥ karmaṇā tena karṇaḥ
 39 tataḥ śakraḥ prahasan vañcayitvā; karṇaṃ loke yaśasā yojayitvā
     kṛtaṃ kāryaṃ pāṇḍavānāṃ hi mene; tataḥ paścād divam evotpapāta
 40 śrutvā karṇaṃ muṣitaṃ dhārtarāṣṭrā; dīnāḥ sarve bhagnadarpā ivāsan
     tāṃ cāvasthāṃ gamitaṃ sūtaputraṃ; śrutvā pāthā jahṛṣuḥ kānanasthāḥ
 41 [janam]
     kvasthā vīrāḥ pāṇḍavās te babhūvuḥ; kutaś caitac chrutavantaḥ priyaṃ te
     kiṃ vākārṣur dvādaśe 'bde vyatīte; tan me sarvaṃ bhagavān vyākarotu
 42 [vai]
     labdhvā kṛṣṇāṃ saindhavaṃ drāvayitvā; vipraiḥ sārdhaṃ kāmyakād āśramāt te
     mārkaṇḍeyāc chrutavantaḥ purāṇaṃ; devarṣīṇāṃ caritaṃ vistareṇa
 43 pratyājagmuḥ sarathāḥ sānuyātrāḥ; sarvaiḥ sārdhaṃ sūdapaurogavaiś ca
     tataḥ puṇyaṃ dvaitavanaṃ nṛvīrā; nistīryograṃ vanavāsaṃ samagram

SECTION CCLXLIV

"Markandeya said, 'At length, O king, after a long time had passed away, the hour that had been appointed for the death of Satyavan arrived. And as the words that had been spoken by Narada were ever present in the mind of Savitri, she had counted the days as they passed. And having ascertained that her husband would die on the fourth day following, the damsel fasted day and night, observing the Triratra vow. And hearing of her vow, the king became exceedingly sorrow and rising up soothed Savitri and said these words, 'This vow that thou hast begun to observe, O daughter of a king, is exceedingly hard; for it is extremely difficult to fast for three nights together!' And hearing these words, Savitri said, 'Thou needst not be sorry, O father! This vow I shall be able to observe! I have for certain undertaken this task with perseverance; and perseverance is the cause of the successful observance of vows.' And having listened to her, Dyumatsena said, 'I can by no means say unto thee, Do thou break thy vow. One like me should, on the contrary, say,--Do thou complete thy vow!' And having said this to her, the high-minded Dyumatsena stopped. And Savitri continuing to fast began to look (lean) like a wooden doll. And, O bull of the Bharata race, thinking that her husband would die on the morrow, the woe-stricken Savitri, observing a fast, spent that night in extreme anguish. And when the Sun had risen about a couple of hand Savitri thinking within herself--To-day is that day, finished her morning rites, and offered oblations to the flaming fire. And bowing down unto the aged Brahmanas, and her father-in-law, and mother-in-law, she stood before them with joined hands, concentrating her senses. And for the welfare of Savitri, all the ascetics dwelling in that hermitage, uttered the auspicious benediction that she should never suffer widowhood. And Savitri immersed in contemplation accepted those words of the ascetics, mentally saying,--So be it!--And the king's daughter, reflecting on those words of Narada, remained, expecting the hour and the moment.
Then, O best of the Bharatas, well-pleased, her father-in-law and mother-in-law said these words unto the princess seated in a corner, 'Thou hast completed the vow as prescribed. The time for thy meal hath now arrived; therefore, do thou what is proper!' Thereat Savitri said, 'Now that I have completed the purposed vow, I will eat when the Sun goes down. Even this is my heart's resolve and this my vow!'
"Markandeya continued, 'And when Savitri had spoken thus about her meal, Satyavan, taking his axe upon his shoulders, set out for the woods. And at this, Savitri said unto her husband, 'It behoveth thee not to go alone! I will accompany thee. I cannot bear to be separated from thee!' Hearing these words of hers, Satyavan said, 'Thou hast never before repaired to the forest. And, O lady, the forest-paths are hard to pass! Besides thou hast been reduced by fast on account of thy vow. How wouldst thou, therefore, be able to walk on foot?' Thus addressed, Savitri said, 'I do not feel langour because of the fast, nor do I feel exhaustion. And I have made up my mind to
p. 576
go. It behoveth thee not, therefore, to prevent me!' At this, Satyavan said, 'If thou desirest to go, I will gratify that desire of thine. Do thou, however, take the permission of my parents, so that I may be guilty of no fault!'
"Markandeya continued, 'Thus addressed by her lord, Savitri of high vows saluted her father-in-law and mother-in-law and addressed them, saying, 'This my husband goeth to the forest for procuring fruits. Permitted by my revered lady-mother and father-in-law, I will accompany him. For to-day I cannot bear to be separated from him. Thy son goeth out for the sake of the sacrificial fire and for his reverend superiors. He ought not, therefore, to be dissuaded. Indeed, he could be dissuaded if he went into the forest on any other errand. Do ye not prevent me! I will go into the forest with him. It is a little less than a year that I have not gone out of the asylum. Indeed, I am extremely desirous of beholding the blossoming woods!' Hearing these words Dyumatsena said, 'Since Savitri hath been bestowed by her father as my daughter-in-law, I do not remember that she hath ever spoken any words couching a request. Let my daughter-in-law, therefore, have her will in this matter. Do thou, however, O daughter, act in such a way that Satyavan's work may not be neglected!'
"Markandeya continued, 'Having received the permission of both, the illustrious Savitri, departed with her lord, in seeming smiles although her heart was racked with grief. And that lady of large eyes went on, beholding picturesque and delightful woods inhabited by swarms of peacocks. And Satyavan sweetly said unto Savitri, 'Behold these rivers of sacred currents and these excellent trees decked with flowers!' But the faultless Savitri continued to watch her lord in all his moods, and recollecting the words of the celestial sage, she considered her husband as already dead. And with heart cleft in twain, that damsel, replying to her lord, softly followed him expecting that hour.'"

Book 3
Chapter 295

1 [janam]
      evaṃ hṛtāyāṃ kṛṣṇāyāṃ prāpya kleśam anuttamam
      pratilabhya tataḥ kṛṣṇāṃ kim akurvanta pāṇḍavāḥ
  2 [vai]
      evaṃ hṛtāyāṃ kṛṣṇāyāṃ prāpya kleśam anuttamam
      vihāya kāmyakaṃ rājā saha bhrātṛbhir acyutaḥ
  3 punar dvaitavanaṃ ramyam ājagāma yudhiṣṭhiraḥ
      svādumūlaphalaṃ ramyaṃ mārkaṇḍeyāśramaṃ prati
  4 anugupta phalāhārāḥ sarva eva mitāśanāḥ
      nyavasan pāṇḍavās tatra kṛṣṇayā saha bhārata
  5 vasan dvaitavane rājā kuntīputro yudhiṣṭhiraḥ
      bhīmaseno 'rjunaś caiva mādrīputrau ca pāṇḍavau
  6 brāhmaṇārthe parākrāntā dharmātmāno yatavratāḥ
      kleśam ārchanta vipulaṃ sukhodarkaṃ paraṃtapāḥ
  7 ajātaśatrum āsīnaṃ bhratṛbhiḥ sahitaṃ vane
      āgamya brāhmaṇas tūrṇaṃ saṃtapta idam abravīt
  8 araṇī sahitaṃ mahyaṃ samāsaktaṃ vanaspatau
      mṛgasya gharṣamāṇasya viṣāṇe samasajjata
  9 tad ādāya gato rājaṃs tvaramāṇo mahāmṛgaḥ
      āśramāt tvaritaḥ śīghraṃ plavamāno mahājavaḥ
  10 tasya gatvā padaṃ śīghram āsādya ca mahāmṛgam
     agnihotraṃ na lupyeta tad ānayata pāṇḍavāḥ
 11 brāhmaṇasya vaco śrutvā saṃtapto 'tha yudhiṣṭhiraḥ
     dhanur ādāya kaunteyaḥ prādravad bhrātṛbhiḥ saha
 12 sannaddhā dhanvinaḥ sarve prādravan narapuṃgavāḥ
     brāhmaṇārthe yatantas te śīghram anvagaman mṛgam
 13 karṇinālīkanārācān utsṛjanto mahārathāḥ
     nāvidhyan pāṇḍavās tatra paśyanto mṛgam antikāt
 14 teṣāṃ prayatamānānāṃ nādṛśyata mahāmṛgaḥ
     apaśyanto mṛgaṃ śrāntā duḥkhaṃ prāptā manasvinaḥ
 15 śītalachāyam āsādya nyagrodhaṃ gahane vane
     kṣutpipāsāparītāṅgāḥ pāṇḍavāḥ samupāviśan
 16 teṣāṃ samupaviṣṭānāṃ nakulo duḥkhitas tadā
     abravīd bhrātaraṃ jyeṣṭham amarṣāt kurusattama
 17 nāsmin kule jātu mamajja dharmo; na cālasyād arthalopo babhūva
     anuttarāḥ sarvabhūteṣu bhūyaḥ; saṃprāptāḥ smaḥ saṃśayaṃ kena rājan

SECTION CCLXLV

"Markandeya said, The powerful Satyavan then, accompanied by his wife, plucked fruits and filled his wallet with them. And he then began to fell branches of trees. And as he was hewing them, he began to perspire. And in consequence of that exercise his head began to ache. And afflicted with toil, he approached his beloved wife, and addressed her, saying, 'O Savitri, owing to this hard exercise my head acheth, and all my limbs and my heart also are afflicted sorely! O thou of restrained speech, I think myself unwell, I feel as if my head is being pierced with numerous darts. Therefore, O auspicious lady, I wish to sleep, for I have not the power to stand.' Hearing these words, Savitri quickly advancing, approached her husband, and sat down upon the ground, placing his head upon her lap. And that helpless lady, thinking of Narada's words, began to calculate the (appointed) division of the day, the hour, and the moment. The next moment she saw a person clad in red attire with his head decked with a diadem. And his body was
p. 577
of large proportions and effulgent as the Sun. And he was of a darkish hue, had red eyes, carried a noose in his hand, and was dreadful to behold. And he was standing beside Satyavan and was steadfastly gazing at him. And seeing him, Savitri gently placed her husband's head on the ground, and rising suddenly, with a trembling heart, spake these words in distressful accents, 'Seeing this thy superhuman form, I take thee to be a deity. If thou will, tell me, O chief of the gods, who thou art and what also thou intendst to do!' Thereat, Yama replied, 'O Savitri, thou art ever devoted to thy husband, and thou art also endued with ascetic merit. It is for this reason that I hold converse with thee. Do thou, O auspicious one, know me for Yama. This thy lord Satyavan, the son of a king, hath his days run out. I shall, therefore, take him away binding him in this noose. Know this to be my errand!' At these words Savitri said, 'I had heard that thy emissaries come to take away mortals, O worshipful one! Why then, O lord, hast thou come in person?'
"Markandeya continued, 'Thus addressed by her, the illustrious lord of Pitris, with a view to oblige her, began to unfold to her truly all about his intentions. And Yama said, 'This prince is endued with virtues and beauty of person, and is a sea of accomplishments. He deserveth not to be borne away by my emissaries. Therefore is it that I have come personally.' Saying this, Yama by main force pulled out of the body of Satyavan, a person of the measure of the thumb, bound in noose and completely under subjection. And when Satyavan's life had thus been taken out, the body, deprived of breath, and shorn of lustre, and destitute of motion, became unsightly to behold. And binding Satyavan's vital essence, Yama proceeded in a southerly direction. Thereupon, with heart overwhelmed in grief, the exalted Savitri, ever devoted to her lord and crowned with success in respect of her vows, began to follow Yama. And at this, Yama said, 'Desist, O Savitri! Go back, and perform the funeral obsequies of thy lord! Thou art freed from all thy obligations to thy lord. Thou hast come as far as it is possible to come'. Savitri replied, 'Whither my husband is being carried, or whither he goeth of his own accord, I will follow him thither. This is the eternal custom. By virtue of my asceticism, of my regard for my superiors, of my affection for my lord, of my observance of vows, as well as of thy favour, my course is unimpeded. It hath been declared by wise men endued with true knowledge that by walking only seven paces with another, one contracteth a friendship with one's companion. Keeping that friendship (which I have contracted with thee) in view, I shall speak to thee something. Do thou listen to it. They that have not their souls under control, acquire not merit by leading the four successive modes of life, viz.,--celibacy with study, domesticity, retirement into the woods, and renunciation of the world. That which is called religious merit is said to consist of true knowledge. The wise, therefore, have declared religious merit to be the foremost of all things and not the passage through the four successive modes. By practising the duties of even one of these four modes agreeable to the directions of the wise, we have attained to true merit, and, therefore, we do not desire the second or the third mode, viz., celibacy with study or renunciation. It is for this again that the wise have declared religious merit to be
p. 578
the foremost of all things!' Hearing these words of hers, Yama said, 'Do thou desist! I have been pleased with these words of thine couched in proper letters and accents, and based on reason. Do thou ask for a boon! Except the life of thy husband, O thou of faultless features, I will bestow on thee any boon that thou mayst solicit!' Hearing these words, Savitri said, 'Deprived of his kingdom and bereft also of sight, my father-in-law leadeth a life of retirement in our sylvan asylum. Let that king through thy favour attain his eye-sight, and become strong 'like either fire or the Sun!' Yama said, 'O thou of faultless features, I grant thee this boon! It will even be as thou hast said! It seems that thou art fatigued with thy journey. Do thou desist, therefore, and return! Suffer not thyself to be weary any longer!' Savitri said, 'What weariness can I feel in the presence of my husband? The lot that is my husband's is certainly mine also. Whither thou carriest my husband, thither will I also repair! O chief of the celestials, do thou again listen to me! Even a single interview with the pious is highly desirable; friendship with them is still more so. And intercourse with the virtuous can never be fruitless. Therefore, one should live in the company of the righteous!' Yama said, 'These words that thou hast spoken, so fraught with useful instruction, delight the heart and enhance the wisdom of even the learned. Therefore, O lady, solicit thou a second boon, except the life of Satyavan!' Savitri said, 'Sometime before, my wise and intelligent father-in-law was deprived of his kingdom. May that monarch regain his kingdom. And may that superior of mine never renounce his duties! Even this is the second boon that I solicit!' Then Yama said,--'The king shall soon regain his kingdom. Nor shall he ever fall off from his duties. Thus, O daughter of a king have I fulfilled thy desire. Do thou now desist! Return! Do not take any future trouble!' Savitri said, 'Thou hast restrained all creatures by thy decrees, and it is by thy decrees that thou takest them away, not according to thy will. Therefore it is, O god, O divine one, that people call thee Yama! Do thou listen to the words that I say! The eternal duty of the good towards all creatures is never to injure them in thought, word, and deed, but to bear them love and give them their due. As regards this world, everything here is like this (husband of mine). Men are destitute of both devotion and skill. The good, however, show mercy to even their foes when these seek their protection. Yama said, 'As water to the thirsty soul, so are these words uttered by thee to me! Therefore, do thou, O fair lady, if thou will, once again ask for any boon except Salyavana's life!' At these words Savitri replied, That lord of earth, my father, is without sons. That he may have a hundred sons begotten of his loins, so that his line may be perpetuated, is the third boon I would ask of thee!' Yama said, Thy sire, O auspicious lady, shall obtain a hundred illustrious sons, who will perpetuate and increase their father's race! Now, O daughter of a king, thou hast obtained thy wish. Do thou desist! Thou hast come far enough.' Savitri said, 'Staying by the side of my husband, I am not conscious of the length of the way I have walked. Indeed, my mind rusheth to yet a longer way of. Do thou again, as thou goest on, listen to the words that I will presently utter! Thou art the powerful son of Vivaswat. It is for this that thou art called Vaivaswata
p. 579
by the wise. And, O lord, since thou dealest out equal law unto all created things, thou hast been designated the lord of justice! One reposeth not, even in one's own self, the confidence that one doth in the righteous. Therefore, every one wisheth particularly for intimacy with the righteous. It is goodness of heart alone that inspireth the confidence of all creatures. And it is for this that people rely particularly on the righteous.' And hearing these words, Yama said, 'The words that thou utterest, O fair lady, I have not heard from any one save thee; I am highly pleased with this speech of thine. Except the life of Satyavan, solicit thou, therefore, a fourth boon, and then go thy way!' Savitri then said, 'Both of me and Satyavan's loins, begotten by both of us, let there be a century of sons possessed of strength and prowess and capable of perpetuating our race! Even this is the fourth boon that I would beg of thee!' Hearing these words of hers, Yama replied, 'Thou shalt, O lady, obtain a century of sons, possessed of strength and prowess, and causing thee great delight, O daughter of a king, let no more weariness be thine! Do thou desist! Thou hast already come too far!' Thus addressed, Savitri said, 'They that are righteous always practise eternal morality! And the communion of the pious with the pious is never fruitless! Nor is there any danger to the pious from those that are pious. And verily it is the righteous who by their truth make the Sun move in the heaven. And it is the righteous that support the earth by their austerities! And, O king, it is the righteous upon whom both the past and the future depend! Therefore, they that are righteous, are never cheerless in the company of the righteous. Knowing this to be the eternal practice of the good and righteous, they that are righteous continue to do good to others without expecting any benefit in return. A good office is never thrown away on the good and virtuous. Neither interest nor dignity suffereth any injury by such an act. And since such conduct ever adheres to the righteous, the righteous often become the protectors of all.' Hearing these words of hers, Yama replied, 'The more thou utterest such speeches that are pregnant with great import, full of honeyed phrases, instinct with morality, and agreeable to mind, the more is the respect that I feel for thee! O thou that art so devoted to thy lord, ask for some incomparable boon!' Thus addressed, Savitri said, 'O bestower of honours, the boon thou hast already given me is incapable of accomplishment without union with my husband. Therefore, among other boons, I ask for this, may this Satyavan be restored to life! Deprived of my husband, I am as one dead! Without my husband, I do not wish for happiness. Without my husband, I do not wish for heaven itself. Without my husband, I do not wish for prosperity. Without my husband, I cannot make up my mind to live! Thou thyself hast bestowed on me the boon, namely, of a century of sons; yet thou takest away my husband! I ask for this boon, 'May Satyavan be restored to life, for by that thy words will be made true.'"
"Markandeya continued, 'Thereupon saying,--So be it,--Vivaswat's son, Yama, the dispenser of justice, untied his noose, and with cheerful heart said these words to Savitri, 'Thus, O auspicious and chaste lady, is thy husband freed by me! Thou wilt be able to take him back free from disease. And he will attain to success! And along with thee, he will attain a life of
p. 580
four hundred years. And celebrating sacrifices with due rites, he will achieve great fame in this world. And upon thee Satyavan will also beget a century of sons. And these Kshatriyas with their sons and grandsons will all be kings, and will always be famous in connection with thy name. And thy father also will beget a hundred sons on thy mother Malavi. And under the name of the Malavas, thy Kshatriya brothers, resembling the celestials, will be widely known along with their sons and daughters!' And having bestowed these boons on Savitri and having thus made her desist, Yama departed for his abode. Savitri, after Yama had gone away, went back to the spot where her husband's ash-coloured corpse lay, and seeing her lord on the ground, she approached him, and taking hold of him, she placed his head on her lap and herself sat down on the ground. Then Satyavan regained his consciousness, and affectionately eyeing Savitri again and again, like one come home after a sojourn in a strange land, he addressed her thus, 'Alas, I have slept long! Wherefore didst thou not awake me? And where is that same sable person that was dragging me away?' At these words of his, Savitri said, 'Thou hast, O bull among men, slept long on my lap! That restrainer of creatures, the worshipful Yama, had gone away. Thou art refreshed, O blessed one, and sleep hath forsaken thee, O son of a king! If thou art able, rise thou up! Behold, the night is deep!'"
"Markandeya continued, 'Having regained consciousness, Satyavan rose up like one who had enjoyed a sweet sleep, and seeing every side covered with woods, said, 'O girl of slender waist, I came with thee for procuring fruits. Then while I was cutting wood I felt a pain in my head. And on account of that intense pain about my head I was unable to stand for any length of time, and, therefore, I lay on thy lap and slept. All this, O auspicious lady, I remember. Then, as thou didst embrace me, sleep stole away my senses. I then saw that it was dark all around. In the midst of it I saw a person of exceeding effulgence. If thou knowest everything, do thou then, O girl of slender waist, tell me whether what I saw was only a dream or a reality!' Thereupon, Savitri addressed him, saying, The night deepens. I shall, O prince, relate everything unto thee on the morrow. Arise, arise, may good betide thee! And, O thou of excellent vows, come and behold thy parents! The sun hath set a long while ago and the night deepens. Those rangers of the night, having frightful voices, are walking about in glee. And sounds are heard, proceeding from the denizens of the forest treading through the woods. These terrible shrieks of jackals that are issuing from the south and the east make my heart tremble (in fear)!' Satyavan then said, 'Covered with deep darkness, the wilderness hath worn a dreadful aspect. Thou wilt, therefore, not be able to discern the tract, and consequently wilt not be able to go!' Then Savitri replied, 'In consequence of a conflagration having taken place in the forest today a withered tree standeth aflame, and the flames being stirred by the wind are discerned now and then. I shall fetch some fire and light these faggots around. Do thou dispel all anxiety. I will do all (this) if thou darest not go, for I find thee unwell. Nor wilt thou be able to discover the way through this forest enveloped in darkness. Tomorrow when the woods become visible, we will go
p. 581
hence, if thou please! If, O sinless one, it is thy wish, we shall pass this night even here!' At these words of hers, Satyavan replied, 'The pain in my head is off; and I feel well in my limbs. With thy favour I wish to behold my father and mother. Never before did I return to the hermitage after the proper time had passed away. Even before it is twilight my mother confineth me within the asylum. Even when I come out during the day, my parents become anxious on my account, and my father searcheth for me, together with all the inhabitants of the sylvan asylums. Before this, moved by deep grief, my father and mother had rebuked me many times and often, saying,--Thou comest having tarried long! I am thinking of the pass they have today come to on my account, for, surely, great grief will be theirs when they miss me. One night before this, the old couple, who love me dearly, wept from deep sorrow and said into me, 'Deprived of thee, O son, we cannot live for even a moment. As long as thou livest, so long, surely, we also will live. Thou art the crutch of these blind ones; on thee doth perpetuity of our race depend. On thee also depend our funeral cake, our fame and our descendants! My mother is old, and my father also is so. I am surely their crutch. If they see me not in the night, what, oh, will be their plight! I hate that slumber of mine for the sake of which my unoffending mother and my father have both been in trouble, and I myself also, am placed in such rending distress! Without my father and mother, I cannot bear to live. It is certain that by this time my blind father, his mind disconsolate with grief, is asking everyone of the inhabitants of the hermitage about me! I do not, O fair girl, grieve so much for myself as I do for my sire, and for my weak mother ever obedient to her lord! Surely, they will be afflicted with extreme anguish on account of me. I hold my life so long as they live. And I know that they should be maintained by me and that I should do only what is agreeable to them!'
"Markandeya continued, 'Having said this, that virtuous youth who loved and revered his parents, afflicted with grief held up his arms and began to lament in accents of woe. And seeing her lord overwhelmed with sorrow the virtuous Savitri wiped away the tears from his eyes and said, 'If I have observed austerities, and have given away in charity, and have performed sacrifice, may this night be for the good of my father-in-law, mother-in-law and husband! I do not remember having told a single falsehood, even in jest. Let my father-in-law and mother-in-law hold their lives by virtue of the truth!' Satyavan said, 'I long for the sight of my father and mother! Therefore, O Savitri, proceed without delay. O beautiful damsel, I swear by my own self that if I find any evil to have befallen my father and mother, I will not live. If thou hast any regard for virtue, if thou wishest me to live, if it is thy duty to do what is agreeable to me, proceed thou to the hermitage!' The beautiful Savitri then rose and tying up her hair, raised her husband in her arms. And Satyavan having risen, rubbed his limbs with his hands. And as he surveyed all around, his eyes fell upon his wallet. Then Savitri said unto him, 'Tomorrow thou mayst gather fruits. And I shall carry thy axe for thy ease.' Then hanging up the wallet upon the bough of a tree, and taking up the axe, she re-approached her husband. And that lady of beautiful thighs, placing
p. 582
her husband's left arm upon her left shoulder, and embracing him with her right arms, proceeded with elephantic gait. Then Satyavan said, 'O timid one, by virtue of habit, the (forest) paths are known to me. And further, by the light of the moon between the trees, I can see them. We have now reached the same path that we took in the morning for gathering fruits. Do thou, O auspicious one, proceed by the way that we had come: thou needst not any longer feel dubious about our path. Near that tract overgrown with Palasa tree, the way diverges into two. Do thou proceed along the path that lies to the north of it. I am now well and have got back my strength. I long to see my father and mother!' Saying this Satyavan hastily proceeded towards the hermitage.'"

Book 3
Chapter 296

 1 [y]
      nāpadām asti maryādā na nimittaṃ na kāraṇam
      dharmas tu vibhajaty atra ubhayoḥ puṇyapāpayoḥ
  2 [bhīma]
      prātikāmy anayat kṛṣṇāṃ sabhāyāṃ preṣyavat tadā
      na mayā nihatas tatra tena prāptāḥ sma saṃśayam
  3 [arj]
      vācas tīkṣṇāsthi bhedinyaḥ sūtaputreṇa bhāṣitāḥ
      atitīkṣṇā mayā kṣāntās tena prāptaḥ sma saṃśayam
  4 [sahadeva]
      śakunis tvāṃ yadājaiṣīd akṣadyūtena bhārata
      sa mayā na hatas tatra tena prāptāḥ sma saṃśayam
  5 [vai]
      tato yudhiṣṭhiro rājā nakulaṃ vākyam abravīt
      āruhya vṛkṣaṃ mādreya nirīkṣasva diśo daśa
  6 pānīyam antike paśya vṛkṣān vāpy udakāśrayān
      ime hi bhrātaraḥ śrāntās tava tāta pipāsitāḥ
  7 nakulas tu tathety uktvā śīghram āruhya pādamam
      abravīd bhrātaraṃ jyeṣṭham abhivīkṣya samantataḥ
  8 paśyāmi bahulān rājan vṛkṣān udakasaṃśrayān
      sārasānāṃ ca nirhrādam atrodakam asaṃśayam
  9 tato 'bravīt satyadhṛtiḥ kuntīputro yudhiṣṭhiraḥ
      gaccha saumya tataḥ śīghraṃ tūrṇaṃ pānīyam ānaya
  10 nakulas tu tathety uktvā bhrātur jyeṣṭhasya śāsanāt
     prādravad yatra pānīyaṃ śīghraṃ caivānvapadyata
 11 sa dṛṣṭvā vimalaṃ toyaṃ sārasaiḥ parivāritam
     pātu kākas tato vācam antarikṣāt sa śuśruve
 12 mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ
     praśnān uktvā tu mādreya tataḥ piba harasva ca
 13 anādṛtya tu tad vākyaṃ nakulaḥ supipāsitaḥ
     apibac chītalaṃ toyaṃ pītvā ca nipapāta ha
 14 cirāyamāṇe nakule kuntīputro yudhiṣṭhiraḥ
     abravīd bhrātaraṃ vīraṃ sahadevam ariṃdamam
 15 bhrātā cirāyate tāta sahadeva tavāgrajaḥ
     taṃ caivānaya sodaryaṃ pānīyaṃ ca tvam ānaya
 16 sahadevas tathety uktvā tāṃ diśaṃ pratyapadyata
     dadarśa ca hataṃ bhūmau bhrātaraṃ nakulaṃ tadā
 17 bhrātṛśokābhisaṃtaptas tṛṣayā ca prapīḍitaḥ
     abhidudrāva pānīyaṃ tato vāg abhyabhāṣata
 18 mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ
     praśnān uktvā yathākāmaṃ tataḥ piba harasva ca
 19 anādṛtya tu tad vākyaṃ sahadevaḥ pipāsitaḥ
     apibac chītalaṃ toyaṃ pītvā ca nipapāta ha
 20 athābravīt sa vijayaṃ kuntīputro yudhiṣṭhiraḥ
     bhrātarau te ciragatau bībhatso śatrukarśana
     tau caivānaya bhadraṃ te pānīyaṃ ca tvam ānaya
 21 evam ukto guḍākeśaḥ pragṛhya saśaraṃ dhanuḥ
     āmuktakhaḍgo medhāvī tat saro pratyapadyata
 22 yataḥ puruṣaśārdūlau pānīya haraṇe gatu
     tau dadarśa hatau tatra bhrātarau śvetavāhanaḥ
 23 prasuptāv iva tau dṛṣṭvā narasiṃhaḥ suduḥkhitaḥ
     dhanur udyamya kaunteyo vyalokayata tad vanam
 24 nāpaśyat tatra kiṃ cit sa bhūtaṃ tasmin mahāvane
     savyasācī tataḥ śrāntaḥ pānīyaṃ so 'bhyadhāvata
 25 abhidhāvaṃs tato vācam antarikṣāt sa śuśruve
     kim āsīd asi pānīyaṃ naitac chakyaṃ balāt tvayā
 26 kaunteya yadi vai praśnān mayoktān pratipatsyase
     tataḥ pāsyasi pānīyaṃ hariṣyasi ca bhārata
 27 vāritas tv abravīt pārtho dṛśyamāno nivāraya
     yāvad bāṇair vinirbhinnaḥ punar naivaṃ vadiṣyasi
 28 evam uktvā tataḥ pārthaḥ śarair astrānumantritaiḥ
     vavarṣa tāṃ diśaṃ kṛtsnāṃ śabdavedhaṃ ca darśayan
 29 karṇinālīkanārācān utsṛjan bharatarṣabha
     anekair iṣusaṃghātair antarikṣaṃ vavarṣa ha
 30 [yaksa]
     kiṃ vighātena te pārtha praśnān uktvā tataḥ piba
     anuktvā tu tataḥ praśnān pītvaiva na bhaviṣyasi
 31 [vai]
     sa tv amoghān iṣūn muktvā tṛṣṇayābhiprapīḍitaḥ
     avijñāyaiva tān praśnān pītvaiva nipapāta ha
 32 athābravīd bhīmasenaṃ kuntīputro yudhiṣṭhiraḥ
     nakulaḥ sahadevaś ca bībhatsuś cāparājitaḥ
 33 ciraṃ gatās toyahetor na cāgacchanti bhārata
     tāṃś caivānaya bhadraṃ te pānīyaṃ ca tvam ānaya
 34 bhīmasenas tathety uktvā tāṃ diśaṃ patyapadyata
     yatra te puruṣavyāghrā bhrātaro 'sya nipātitāḥ
 35 tān dṛṣṭvā duḥkhito bhīmas tṛṣayā ca prapīḍitaḥ
     amanyata mahābāhuḥ karma tad yakṣarakṣasām
     sa cintayām āsa tadā yoddhavyaṃ dhruvam adya me
 36 pāsyāmi tāvat pānīyam iti pārtho vṛkodaraḥ
     tato 'bhyadhāvat pānīyaṃ pipāsuḥ puruṣarṣabhaḥ
 37 [yaksa]
     mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ
     praśnān uktvā tu kaunteya tataḥ piba harasva ca
 38 [vai]
     evam uktas tato bhīmo yakṣeṇāmita tejasā
     avijñāyaiva tān praśnān pītvaiva nipapāta ha
 39 tataḥ kuntīsuto rājā vicintya puruṣarṣabhaḥ
     samutthāya mahābāhur dahyamānena cetasā
 40 apetajananirghoṣaṃ praviveśa mahāvanam
     rurubhiś ca varāhaiś ca pakṣibhiś ca niṣevitam
 41 nīlabhāsvaravarṇaiś ca pādapair upaśobhitam
     bhramarair upagītaṃ ca pakṣibhiś ca mahāyaśaḥ
 42 sa gacchan kānane tasmin hemajālapariṣkṛtam
     dadarśa tat saro śrīmān viśvakarma kṛtaṃ yathā
 43 upetaṃ nalinī jālaiḥ sindhuvāraiś ca vetasaiḥ
     ketakaiḥ karavīraiś ca pippalaiś caiva saṃvṛtam
     śramārtas tad upāgamya saro dṛṣṭvātha vismitaḥ

SECTION CCLXLVI

"Markandeya said, 'Meanwhile the mighty Dyumatsena, having regained his sight, could see everything. And when his vision grew clear he saw everything around him. And, O bull of the Bharata race, proceeding with his wife Saivya to all the (neighbouring) asylums in search of his son, he became extremely distressed on his account. And that night the old couple went about searching in asylums, and rivers, and woods, and floods. And whenever they heard any sound, they stood rising their heads, anxiously thinking that their son was coming, and said, 'O yonder cometh Satyavan with Savitri!' And they rushed hither and thither like maniacs, their feet torn, cracked, wounded, and bleeding, pierced with thorns and Kusa blades. Then all the Brahmanas dwelling in that hermitage came unto them, and surrounding them on all sides, comforted them, and brought them back to their own asylum. And there Dyumatsena with his wife surrounded by aged ascetics, was entertained with stories of monarchs of former times. And although that old couple desirous of seeing their son, was comforted, yet recollecting the youthful days of their son, they became exceedingly sorry. And afflicted with grief, they began to lament in piteous accents, saying, 'Alas, O son, alas, O chaste daughter-in-law, where are you?' Then a truthful Brahmana of the name of Suvarchas spake unto them, saying, 'Considering the austerities, self-restraint, and behaviour of his wife Savitri, there can be no doubt that Satyavan liveth!' And Gautama said, 'I have studied all the Vedas with their branches, and I have acquired great ascetic merit. And I have led a celibate existence, practising also the Brahmacharya mode of life. I have gratified Agni and my superiors. With rapt soul I have also observed all the vows: and I have according to the ordinance, frequently lived upon air alone. By virtue of this ascetic merit, I am cognisant of all the doings of others. Therefore, do thou take it for certain that Satyavan liveth.' Thereupon his disciple said, 'The words that have fallen from the lips of my preceptor can never be false. Therefore, Satyavan surely liveth.' And the Rishi said, 'Considering the auspicious marks that his wife Savitri beareth and all of which indicate immunity from widowhood, there can be no doubt that Satyavan liveth!'
p. 583
[paragraph continues] And Varadwaja said, 'Having regard to the ascetic merit, self-restraint, and conduct of his wife Savitri, there can be no doubt that Satyavan liveth.' And Dalbhya said, 'Since thou hast regained thy sight, and since Savitri hath gone away after completion of the vow, without taking any food, there can be no doubt that Satyavan liveth.' And Apastamba said, 'From the manner in which the voices of birds and wild animals are being heard through the stillness of the atmosphere on all sides, and from the fact also of thy having regained the use of thy eyes, indicating thy usefulness for earthly purposes once more, there can be no doubt that Satyavan liveth.' And Dhauma said, 'As thy son is graced with every virtue, and as he is the beloved of all, and as he is possessed of marks betokening a long life, there can be no doubt that Satyavan liveth.'
"Markandeya continued, 'Thus cheered by those ascetics of truthful speech, Dyumatsena pondering over those points, attained a little ease. A little while after, Savitri with her husband Satyavan reached the hermitage during the night and entered it with a glad heart. The Brahmanas then said, 'Beholding this meeting with thy son, and thy restoration to eye-sight, we all wish thee well, O lord of earth. Thy meeting with thy son, the sight of thy daughter-in-law, and thy restoration to sight--constitute a threefold prosperity which thou hast gained. What we all have said must come to pass: there can be no doubt of this. Henceforth thou shalt rapidly grow in prosperity.' Then, O Pritha's son, the twice-born ones lighted a fire and sat themselves down before king Dyumatsena. And Saivya, and Satyavan, and Savitri who stood apart, their hearts free from grief, sat down with the permission of them all. Then, O Partha, seated with the monarch those dwellers of the woods, actuated by curiosity, asked the king's son, saying, 'Why didst thou not, O illustrious one, come back earlier with thy wife? Why hast thou come so late in the night? What obstacle prevented thee! We do not know, O son of a king, why thou hast caused such alarm to us, and to thy father and mother. It behoveth thee to tell us all about this,' Thereupon, Satyavan said, 'With the permission of my father, I went to the woods with Savitri. There, as I was hewing wood in the forest, I felt a pain in my head. And in consequence of the pain, I fell into a deep sleep.--This is all that I remember. I had never slept so long before I have come so late at night, in order that ye might not grieve (on my account). There is no other reason for this.' Gautama then said, 'Thou knowest not then the cause of thy father's sudden restoration to sight. It, therefore, behoveth Savitri to relate it. I wish to hear it (from thee), for surely thou art conversant with the mysteries of good and evil. And, O Savitri, I know thee to be like the goddess Savitri herself in splendour. Thou must know the cause of this. Therefore, do thou relate it truly! If it should not be kept a secret, do thou unfold it unto us!' At these words of Gautama Savitri said, 'It is as ye surmise. Your desire shall surely not be unfulfilled. I have no secret to keep. Listen to the truth then! The high-souled Narada had predicted the death of my husband. To-day was the appointed time. I could not, therefore, bear to be separated from my husband's company. And after he had fallen asleep, Yama, accompanied by his messengers, presented
p. 584
himself before him, and tying him, began to take him away towards the region inhabited by the Pitris. Thereupon I began to praise that august god, with truthful words. And he granted me five boons, of which do ye hear from me! For my father-in-law I have obtained these two boons, viz., his restoration to sight as also to his kingdom. My father also hath obtained a hundred sons. And I myself have obtained a hundred sons. And my husband Satyavan hath obtained a life of four hundred years. It was for the sake of my husband's life that I had observed that vow. Thus have I narrated unto you in detail the cause by which this mighty misfortune of mine was afterwards turned into happiness. The Rishis said, 'O chaste lady of excellent disposition, observant of vows and endued with virtue, and sprung from an illustrious line, by thee hath the race of this foremost of kings, which was overwhelmed with calamities, and was sinking in an ocean of darkness, been rescued.'
"Markandeya continued, 'Then having applauded and reverenced that best of women, those Rishis there assembled bade farewell to that foremost of kings as well as to his son. And having saluted them thus, they speedily went, in peace with cheerful hearts, to their respective abodes.'"

Book 3
Chapter 297

1 [vai]
      sa dadarśa hatān bhrātṝṁl lokapālān iva cyutān
      yugānte samanuprāpte śakra pratimagauravān
  2 viprakīrṇadhanur bāṇaṃ dṛṣṭvā nihatam arjunam
      bhīmasenaṃ yamau cobhau nirviceṣṭān gatāyur aḥ
  3 sa dīrgham uṣṇaṃ niḥśvasya śokabāṣpapariplutaḥ
      buddhyā vicintayām āsa vīrāḥ kena nipātitāḥ
  4 naiṣāṃ śastraprahāro 'sti padaṃ nehāsti kasya cit
      bhūtaṃ mahad idaṃ manye bhrātaro yena me hatāḥ
      ekāgraṃ cintayiṣyāmi pītvā vetsyāmi vā jalam
  5 syāt tu duryodhanenedam upāṃśu vihitaṃ kṛtam
      gandhāra rājaracitaṃ satataṃ jihmabuddhinā
  6 yasya kāryam akāryaṃ vā samam eva bhavaty uta
      kas tasya viśvased vīro durmater akṛtātmanaḥ
  7 atha vā puruṣair gūḍhaiḥ prayogo 'yaṃ durātmanaḥ
      bhaved iti mahābāhur bahudhā samacintayat
  8 tasyāsīn na viṣeṇedam udakaṃ dūṣitaṃ yathā
      mukhavarṇāḥ prasannā me bhrātṝṇām ity acintayat
  9 ekaikaśaś caughabalān imān puruṣasattamān
      ko 'nyaḥ pratisamāseta kālāntakayamād ṛte
  10 etenādhyavasāyena tat toyam avagāḍhavān
     gāhamānaś ca tat toyam antarikṣāt sa śuśruve
 11 [yaksa]
     ahaṃ bakaḥ śaivalamatsyabhakṣo; mayā nītāḥ pretavaśaṃ tavānujāḥ
     tvaṃ pañcamo bhavitā rājaputra; na cet praśnān pṛcchato vyākaroṣi
 12 mā tāta sāhasaṃ kārṣīr mama pūrvaparigrahaḥ
     praśnān uktvā tu kaunteya tataḥ piba harasva ca
 13 [y]
     rudrāṇāṃ vā vasūnāṃ vā marutāṃ vā pradhānabhāk
     pṛcchāmi ko bhavān devo naitac chakuninā kṛtam
 14 himavān pāriyātraś ca vindhyo malaya eva ca
     catvāraḥ parvatāḥ kena pātitā bhuvi tejasā
 15 atīva te mahat karmakṛtaṃ balavatāṃ vara
     yan na devā na gandharvā nāsurā na ca rākṣasāḥ
     viṣaheran mahāyuddhe kṛtaṃ te tan mahādbhutam
 16 na te jānāmi yat kāryaṃ nābhijānāmi kāṅkṣitam
     kautūhalaṃ mahaj jātaṃ sādhvasaṃ cāgataṃ mama
 17 yenāsmy udvignahṛdayaḥ samutpanna śiro jvaraḥ
     pṛcchāmi bhagavaṃs tasmāt ko bhavān iha tiṣṭhati
 18 [yaksa]
     yakṣo 'ham asmi bhadraṃ te nāsmi pakṣī jale caraḥ
     mayaite nihatāḥ sarve bhrātaras te mahaujasaḥ
 19 [vai]
     tatas tām aśivāṃ śrutvā vācaṃ sa paruṣākṣarām
     yakṣasya bruvato rājann upakramya tadā sthitaḥ
 20 virūpākṣaṃ mahākāyaṃ yakṣaṃ tālasamucchrayam
     jvalanārkapratīkāśam adhṛṣyaṃ parvatopamam
 21 setum āśritya tiṣṭhantaṃ dadarśa bharatarṣabhaḥ
     meghaganmīrayā vācā tarjayantaṃ mahābalam
 22 [yaksa]
     ime te bhrātaro rājan vāryamāṇā mayāsakṛt
     balāt toyaṃ jihīrṣantas tato vai sūditā mayā
 23 na peyam udakaṃ rājan prāṇān iha parīpsatā
     pārtha mā sāhasaṃ kārṣīr mama pūrvaparigrahaḥ
     praśnān uktvā tu kaunteya tataḥ piba harasva ca
 24 [y]
     naivāhaṃ kāmaye yakṣa tava pūrvaparigraham
     kāmanaitat praśaṃsanti santo hi puruṣāḥ sadā
 25 yadātmanā svam ātmānaṃ praśaṃset puruṣaḥ prabho
     yathā prajñaṃ tu te praśnān prativakṣyāmi pṛccha mām
 26 [yaksa]
     kiṃ svid ādityam unnayati keca tasyābhitaś carāḥ
     kaś cainam astaṃ nayati kasmiṃś ca pratitiṣṭhati
 27 [y]
     brahmād ity amun nayati devās tasyābhitaś carāḥ
     dharmaś cāstaṃ nayati ca satye ca pratitiṣṭhati
 28 [yaksa]
     kena svic chrotriyo bhavati kena svid vindate mahat
     kena dvitīyavān bhavati rājan kena ca buddhimān
 29 [y]
     śrutena śrotriyo bhavati tapasā vindate mahat
     dhṛtyā dvitīyavān bhavati buddhimān vṛddhasevayā
 30 [yakṣa]
     kiṃ brāhmaṇānāṃ devatvaṃ kaś ca dharmaḥ satām iva
     kaś caiṣāṃ mānuṣo bhāvaḥ kim eṣām asatām iva
 31 [y]
     svādhyāya eṣāṃ devatvaṃ tapa eṣāṃ satām iva
     maraṇaṃ mānuṣo bhāvaḥ parivādo 'satām iva
 32 [yaksa]
     kiṃ kṣatriyāṇāṃ devatvaṃ kaś ca dharmaḥ satām iva
     kaś caiṣāṃ mānuṣo bhāvaḥ kim eṣām asatām iva
 33 [y]
     iṣvastram eṣāṃ devatvaṃ yajña eṣāṃ satām iva
     bhayaṃ vai mānuṣo bhāvaḥ parityāgo 'satām iva
 34 [yaksa]
     kim ekaṃ yajñiyaṃ sāma kim ekaṃ yajñiyaṃ yajuḥ
     kā caikā vṛścate yajñaṃ kāṃ yajño nātivartate
 35 [y]
     prāṇo vai yajñiyaṃ sāma mano vai yajñiyaṃ yajuḥ
     vāg ekā vṛścate yajñaṃ tāṃ yajño nātivartate
 36 [yaksa]
     kiṃ svid āpatatāṃ śreṣṭhaṃ bījaṃ nipatatāṃ varam
     kiṃ svit pratiṣṭhamānānāṃ kiṃ svit pravadatāṃ varam
 37 [y]
     varṣam āpatatāṃ śreṣṭhaṃ bījaṃ nipatatāṃ varam
     gāvaḥ pratiṣṭhamānānāṃ putraḥ pravadatāṃ varaḥ
 38 [yaksa]
     indriyārthān anubhavan buddhimāṁl lokapūjitaḥ
     saṃmataḥ sarvabhūtānām ucchvasan ko na jīvati
 39 [y]
     devatātithibhṛtyānāṃ pitṝṇām ātmanaś ca yaḥ
     na nirvapati pañcānām ucchvasan na sa jīvati
 40 [yaksa]
     kiṃ svid gurutaraṃ bhūmeḥ kiṃ svid uccataraṃ ca khāt
     kiṃ svic chīghrataraṃ vāyoḥ kiṃ svid bahutaraṃ nṛṇām
 41 [y]
     mātā gurutarā bhūmeḥ pitā uccarataś ca khāt
     mano śīghrataraṃ vāyoś cintā bahutarī nṛṇām
 42 [yaksa]
     kiṃ svit suptaṃ na nimiṣati kiṃ svij jātaṃ na copati
     kasya svid dhṛdayaṃ nāsti kiṃ svid vegena varghate
 43 [y]
     matsyaḥ supto na nimiṣaty aṇḍaṃ jātaṃ na copati
     aśmano hṛdayaṃ nāsti nadīvegena vardhate
 44 [yaksa]
     kiṃ svit pravasato mitraṃ kiṃ svin mitraṃ gṛhe sataḥ
     āturasya ca kiṃ mitraṃ kiṃ svin mitraṃ mariṣyataḥ
 45 [y]
     sārthaḥ pravasato mitraṃ bhāryā mitraṃ gṛhe sataḥ
     āturasya bhiṣan mitraṃ dānaṃ mitraṃ mariṣyataḥ
 46 [yaksa]
     kiṃ svid eko vicarati jātaḥ ko jāyate punaḥ
     kiṃ svid dhimasya bhaiṣajyaṃ kiṃ svid āvapanaṃ mahat
 47 [y]
     sūrya eko vicarati candramā jāyate punaḥ
     agnir himasya bhaiṣajyaṃ bhūmir āpavanaṃ mahat
 48 [yaksa]
     kiṃ svid ekapadaṃ dharmyaṃ kiṃ svid ekapadaṃ yaśaḥ
     kiṃ svid ekapadaṃ svargyaṃ kiṃ svid ekapadaṃ sukham
 49 [y]
     dākṣyam ekapadaṃ dharmyaṃ dānam ekapadaṃ yaśaḥ
     satyam ekapadaṃ svargyaṃ śīlam ekapadaṃ sukham
 50 [yaksa]
     kiṃ svid ātmā manuṣyasya kiṃ svid daivakṛtaḥ sakhā
     upajīvanaṃ kiṃ svid asya kiṃ svid asya parāyaṇam
 51 [y]
     putra ātmā manuṣyasya bhāryā daivakṛtaḥ sakhā
     upajīvanaṃ ca parjanyo dānam asya parāyaṇam
 52 [yaksa]
     dhanyānām uttamaṃ kiṃ svid dhanānāṃ kiṃ svid uttamam
     lābhānām uttamaṃ kiṃ svit kiṃ sukhānāṃ tathottamam
 53 [y]
     dhanyānām uttamaṃ dākṣyaṃ dhanānām uttamaṃ śrutam
     lābhānāṃ śreṣṭham ārogyaṃ sukhānāṃ tuṣṭir uttamā
 54 [yaksa]
     kaś ca dharmaḥ paro loke kaś ca dharmaḥ sadā phalaḥ
     kiṃ niyamya na śocanti kaiś ca saṃdhir na jīryate
 55 [y]
     ānṛśaṃsyaṃ paro dharmas trayīdharmaḥ sadā phalaḥ
     ano yamya na śocanti sadbhiḥ saṃdhir na jīryate
 56 [yaksa]
     kiṃ nu hitvā priyo bhavati kiṃ nu hitvā na śocati
     kiṃ nu hitvārthavān bhavati kiṃ nu hitvā sukhī bhavet
 57 [y]
     mānaṃ hitvā priyo bhavati krodhaṃ hitvā na śocati
     kāmaṃ hitvārthavān bhavati lobhaṃ hitvā sukhū bhavet
 58 [yaksa]
     mṛtaṃ kathaṃ syāt puruṣaḥ kathaṃ rāṣṭraṃ mṛtaṃ bhavet
     śrādhaṃ mṛtaṃ kathaṃ ca syāt kathaṃ yajño mṛto bhavet
 59 [y]
     mṛto daridraḥ puruṣo mṛtaṃ rāṣṭram arājakam
     mṛtam aśrotriyaṃ śrāddhaṃ mṛto yajño tv adakṣiṇaḥ
 60 [yaksa]
     kā dik kim udakaṃ proktaṃ kim annaṃ pārtha kiṃ viṣam
     śrāddhasya kālam ākhyāhi tataḥ piba harasva ca
 61 [y]
     santo dig jalam ākāśaṃ gaur annaṃ prārthanā viṣam
     śrāddhasya brāhmaṇaḥ kālaḥ kathaṃ vā yakṣa manyase
 62 [yaksa]
     vyākhyātā me tvayā praśnā yāthātathyaṃ paraṃtapa
     puruṣaṃ tv idānīm ākhyāhi yaś ca sarvadhanī naraḥ
 63 [y]
     divaṃ spṛśati bhūmiṃ ca śabdaḥ puṇyasya karmaṇaḥ
     yāvat sa śabdo bhavati tāvat puruṣa ucyate
 64 tulye priyāpriye yasya sukhaduḥkhe tathaiva ca
     atītānāgate cobhe sa vai sarvadhanī naraḥ
 65 [yaksa]
     vyākhyātaḥ puruṣo rājan yaś ca sarvadhanī naraḥ
     tasmāt tavaiko bhrātṝṇāṃ yam icchasi sa jīvatu
 66 [y]
     śyāmo ya eṣa raktākṣo bṛhac chāla ivodgataḥ
     vyūḍhorasko mahābāhur aṅkulo yakṣa jīvatu
 67 [yaksa]
     priyas te bhīmaseno 'yam arjuno vaḥ parāyaṇam
     sa kasmān nakulaṃ rājan sāpatnaṃ jīvam icchasi
 68 yasya nāgasahasreṇa daśa saṃkhyena vai balam
     tulyaṃ taṃ bhīmam utsṛjya nakulaṃ jīvam icchasi
 69 tathainaṃ manujāḥ prāhur bhīmasenaṃ priyaṃ tava
     atha kenānubhāvena sāpatnaṃ jīvam icchasi
 70 yasya bāhubalaṃ sarve pāṇḍavāḥ samupāśritāḥ
     arjunaṃ tam apāhāya nakulaṃ jīvam icchasi
 71 [y]
     ānṛśaṃsya paro dharmaḥ paramārthāc ca me matam
     ānṛśaṃsyaṃ cikīrṣāmi nakulo yakṣa jīvatu
 72 dharmaśīlaḥ sadā rājā iti māṃ mānavā viduḥ
     svadharmān na caliṣyāmi nakulo yakṣa jīvatu
 73 yathā kuntī tathā mādrī viśeṣo nāsti me tayoḥ
     mātṛbhyāṃ samam icchāmi nakulo yakṣa jīvatu
 74 [yaksa]
     yasya te 'rthāc ca kāmāc ca ānṛśaṃsyaṃ paraṃ matam
     asmāt te bhrātaraḥ sarve jīvantu bharatarṣabha

SECTION CCLXLVII

"Markandeya continued, 'When the night had passed away, and the solar orb had risen, those ascetics, having performed their morning rites, assembled together. And although those mighty sages again and again spake unto Dyumatsena of the high fortune of Savitri, yet they were never satisfied. And it so happened, O king, that there came to that hermitage a large body of people from Salwa. And they brought tidings of the enemy of Dyumatsena having been slain by his own minister. And they related unto him all that had happened, viz., how having heard that the usurper had been slain with all his friends and allies by his minister, his troops had all fled, and how all the subjects had become unanimous (on behalf of their legitimate king), saying, 'Whether possessed of sight or not, even he shall be our king!' And they said, 'We have been sent to thee in consequence of that resolve. This car of thine, and this army also consisting of four kinds of forces, have arrived for thee! Good betide thee, O King! Do thou come! Thou hast been proclaimed in the city. Do thou for ever occupy the station belonging to thy lather and grand-father!' And beholding the king possessed of sight and able-bodied, they bowed down their heads, their eyes expanded with wonder. Then having worshipped those old and Brahmanas dwelling in the hermitage and honoured by them in return, the king set out for his city. And surrounded by the soldiers, Saivya also accompanied by Savitri, went in a vehicle furnished with shining sheets and borne on the shoulders of men. Then the priests with joyful hearts installed Dyumatsena on the throne with his high-souled son as prince-regent. And after the lapse of a long time, Savitri gave birth to a century of sons, all warlike and unretreating from battle, and enhancing the fame of Salwa's race. And she also had a century of highly powerful uterine brothers
p. 585
born unto Aswapati, the lord of the Madras, by Malavi. Thus, O son of Pritha, did Savitri raise from pitiable plight to high fortune, herself, and her father and mother, her father-in-law and mother-in-law, as also the race of her husband. And like that gentle lady Savitri, the auspicious daughter of Drupada, endued with excellent character, will rescue you all."
Vaisampayana said, "Thus exhorted by that high-souled sage, the son of Pandu, O king, with his mind free from anxiety, continued to live in the forest of Kamyaka. The man that listeneth with reverence to the excellent story of Savitri, attaineth to happiness, and success in everything, and never meeteth with misery!"

Book 3
Chapter 298

1 [vai]
      tatas te yakṣavacanād udatiṣṭhanta pāṇḍavāḥ
      kṣutpipāse ca sarveṣāṃ kṣaṇe tasmin vyagacchatām
  2 [y]
      rasasy ekena pādena tiṣṭhantam aparājitam
      pṛcchāmi ko bhavān devo na me yakṣo mato bhavān
  3 vasūnāṃ vā bhavān eko rudrāṇām atha vā bhavān
      atha vā marutāṃ śreṣṭho varjī vā tridaśeśvaraḥ
  4 mama hi bhrātara ime sahasraśatayodhinaḥ
      na taṃ yogaṃ prapaśyāmi yena syur vinipātitāḥ
  5 sukhaṃ prativibuddhānām indriyāṇy upalakṣaye
      sa bhavān suhṛd asmākam atha vā naḥ pitā bhavān
  6 [yaksa]
      ahaṃ te janakas tāta dharmo mṛdu parākrama
      tvāṃ didṛkṣur anuprāpto viddhi māṃ bharatarṣabha
  7 yaśo satyaṃ damaḥ śaucam ārjavaṃ hrīr acāpalam
      dānaṃ tapo brahmacaryam ity etās tanavo mama
  8 ahiṃsā samatā śāntis tapo śaucam amatsaraḥ
      dvārāṇy etāni me viddhi priyo hy asi sadā mama
  9 diṣṭyā pañcasu rakto 'si diṣṭyā te ṣaṭpadī jitā
      dve pūrve madhyame dve ca dve cānte sāmparāyike
  10 dharmo 'ham asmi bhadraṃ te jijñāsus tvam ihāgataḥ
     ānṛśaṃsyena tuṣṭo 'smi varaṃ dāsyāmi te 'nagha
 11 varaṃ vṛṇīṣva rājendra dātā hy asmi tavānagha
     ye hi me puruṣā bhaktā na teṣām asti durgatiḥ
 12 [y]
     araṇī sahitaṃ yasya mṛga ādāya gacchati
     tasyāgnayo na lupyeran prathamo 'stu varo mama
 13 [dharma]
     araṇī sahitaṃ tasya brāhmaṇasya hṛtaṃ mayā
     mṛgaveṣeṇa kaunteya jijñāsārthaṃ tava prabho
 14 [vai]
     dadānīty eva bhavagān uttaraṃ pratyapadyata
     anyaṃ varaya bhadraṃ te varaṃ tvam amaropama
 15 [y]
     varṣāṇi dvādaśāraṇye trayodaśam upasthitam
     tatra no nābhijānīyur vasato manujāḥ kva cit
 16 [vai]
     dadānīty eva bhagavān uttaraṃ pratyapadyata
     bhūyo cāśvāsayām āsa kaunteyaṃ satyavikramam
 17 yady api svena rūpeṇa cariṣyatha mahīm imām
     na vo vijñāsyate kaś cit triṣu lokeṣu bhārata
 18 varṣaṃ trayodaśaṃ cedaṃ matprasādāt kurūrvahāḥ
     virāṭanagare gūḍhā avijñātāś cariṣyatha
 19 yad vaḥ saṃkalpitaṃ rūpaṃ manasā yasya yādṛśam
     tādṛśaṃ tādṛśaṃ sarve chandato dhārayiṣyatha
 20 ariṇī sahitaṃ cedaṃ brāhmaṇāya prayacchata
     jijñāsārthaṃ mayā hy etad āhṛtaṃ mṛgarūpiṇā
 21 tṛtīyaṃ gṛhyatāṃ putra varam apratimaṃ mahat
     tvaṃ hi mat prabhavo rājan viduraś ca mamāṃśa bhāk
 22 [y]
     devadevo mayā dṛṣṭo bhavān sākṣāt sanātanaḥ
     yaṃ dadāsi varaṃ tuṣṭas taṃ grahīṣyāmy ahaṃ pitaḥ
 23 jayeyaṃ lobhamohau ca krodhaṃ cāhaṃ sadā vibho
     dāne tapasi satye ca mano me satataṃ bhavet
 24 [dharma]
     upapanno guṇaiḥ sarvaiḥ svabhāvenāsi pāṇḍava
     bhavān dharmaḥ punaś caiva yathoktaṃ te bhaviṣyati
 25 [vai]
     ity uktvāntar dadhe dharmo bhagavāṁl lokabhāvanaḥ
     sametāḥ pāṇḍavāś caiva sukhasuptā manasvinaḥ
 26 abhyetya cāśramaṃ vīrāḥ sarva eva gataklamāḥ
     āraṇeyaṃ dadus tasmai brāhmaṇāya tapasvine
 27 idaṃ samutthāna samāgamaṃ mahat; pituś ca putrasya ca kīrtivardhanam
     paṭhan naraḥ syād vijītendriyo vaśī; saputrapautraḥ śatavarṣa bhāg bhavet
 28 na cāpy adharme na suhṛd vibhedane; parasvahāre paradāramarśane
     kadarya bhāve na ramen mano sadā; nṛṇāṃ sadākhyānam idaṃ vijānatām

SECTION CCLXLVIII

Janamejaya said,--"What, O Brahmana, was that great fear entertained by Yudhishthira in respect of Karna, for which Lomasa had conveyed to the son of Pandu a message of deep import from Indra in these words, That intense fear of thine which thou dost never express to any one, I will remove after Dhananjaya goeth from hence? And, O best of ascetics, why was it that the virtuous Yudhishthira never expressed it to any one?"
Vaisampayana said, "As thou askest me, O tiger among kings, I will relate that history unto thee! Do thou listen to my words, O best of the Bharatas! After twelve years (of their exile) had passed away and the thirteenth year had set in, Sakra, ever friendly to the sons of Pandu, resolved to beg of Karna (his ear-rings). And, O mighty monarch, ascertaining this intention of the great chief of the celestials about (Karna's) ear-rings, Surya, having effulgence for his wealth, went unto Karna. And, O foremost of kings, while that hero devoted to the Brahmanas and truthful in speech was lying down at night at his ease on a rich bed overlaid with a costly sheet, the effulgent deity, filled with kindness and affection for his son, showed himself, O Bharata, unto him in his dreams. And assuming from ascetic power the form of a handsome Brahmana versed in the Vedas, Surya sweetly said unto Karna these words for his benefit, 'O son, do thou O Karna, listen to these words of mine, O thou foremost of truthful persons! O mighty-armed one, I tell thee to-day from affection, what is for thy great good! With the object, O Karna, of obtaining thy ear-rings, Sakra, moved by the desire of benefiting the sons of Pandu, will come unto thee, disguised as a Brahmana! He, as Well as all the world, knoweth thy character, viz., that when solicited by pious people, thou givest away but never takest in gift! Thou, O son, givest unto Brahmanas wealth or any other thing that is asked of thee and never refusest anything to anybody. Knowing thee to be such, the subduer himself of Paka will come to beg of thee thy ear-rings and coat of mail. When he beggeth the ear-rings of thee, it behoveth thee not to give them away, but to gratify him with sweet speeches to the best of thy power. Even this, is for thy supreme good! While asking thee for the ear-rings, thou shalt, with various reasons, repeatedly refuse Purandara who is desirous of obtaining them, offering him, instead,
p. 586
various other kinds of wealth, such as gems and women and kine, and citing various precedents. If thou, O Kama, givest away thy beautiful ear-rings born with thee, thy life being shortened, thou wilt meet with death! Arrayed in thy mail and ear-rings, thou wilt, O bestower of honours, be incapable of being slain by foes in battle! Do thou lay to heart these words of mine! Both these jewelled ornaments have sprung from Amrita. Therefore, they should be preserved by thee, if thy life is at all dear to thee."
"Hearing these words, Kama said, 'Who art thou that tellest me so, showing me such kindness? If it pleaseth thee, tell me, O illustrious one, who thou art in the guise of a Brahmana!'--The Brahmana thereupon said, 'O son, I am he of a thousand rays! Out of affection, I point out to thee the path! Act thou according to my words, as it is for thy great good to do so!' Kama replied, 'Surely, this itself is highly fortunate for me that the god himself of splendour addresses me today, seeking my welfare. Listen, however, to these words of mine! May it please thee, O bestower of boons, it is only from affection that I tell thee this! If I am dear to thee, I should not be dissuaded from the observance of my vow! O thou that are possessed of the wealth of effulgence, the whole world knoweth this to be my vow that, of a verity, I am prepared to give away life itself unto superior Brahmanas! If, O best of all rangers of the sky, Sakra cometh to me, disguised as a Brahmana, to beg for the benefit of the sons of Pandu, I will, O chief of the celestials, give him the ear-rings and the excellent mail, so that my fame which hath spread over the three worlds may not suffer any diminution! For persons like us, it is not fit to save life by a blame-worthy act. On the contrary, it is even proper for us to meet death with the approbation of the world and under circumstances bringing fame. Therefore, will I bestow upon Indra the ear-rings with my coat of mail! If the slayer himself of Vala and Vritra cometh to ask for the ear-rings for the benefit of the sons of Pandu, that will conduce to my fame, leading at the same time to his infamy! O thou possessed of splendour, I wish for fame in this world, even if it is to be purchased with life itself, for they that have fame enjoy the celestial regions, while they that are destitute of it are lost. Fame keepeth people alive in this world even like a mother, while infamy killeth men even though they may move about with bodies undestroyed. O lord of the worlds, O thou possessed of the wealth of effulgence, that fame is the life of men is evidenced by an ancient sloka sung by the Creator himself,--In the next world it is fame that is the chief support of a person, while in this world pure fame lengthens life. Therefore, by giving away my ear-rings and mail with both of which I was born I will win eternal fame! And by duly giving away the same to Brahmanas according to the ordinance, by offering up my body (as a gift to the gods) in the sacrifice of war, by achieving feats difficult of performance, and by conquering my foes in fight, I will acquire nothing but renown. And by dispelling on the field of battle the fears of the affrighted that may beg for their lives, and relieving old men and boys and Brahmanas from terror and anxiety, I will win excellent fame and the highest heaven. My fame is to be protected with the sacrifice of even my life. Even this, know thou, is my vow! By giving away such a valuable gift to Maghavan disguised as a Brahmana, I
p. 587
will, O god, acquire in this world the most exalted state.'"

Book 3
Chapter 299

  1 [vai]
      dharmeṇa te 'bhyanujñātāḥ pāṇḍavāḥ satyavikramāḥ
      ajñātavāsaṃ vatsyantaś channā varṣaṃ trayodaśam
      upopaviśya vidvāṃsaḥ sahitāḥ saṃśitavratāḥ
  2 ye tad bhaktā vasanti sma vanavāse tapasvinaḥ
      tān abruvan mahātmānaḥ śiṣṭāḥ prājñalayas tadā
      abhyanujñāpayiṣyantas taṃ nivāsaṃ dhṛtavratāḥ
  3 viditaṃ bhavatāṃ sarvaṃ dhārtarāṣṭrair yathā vayam
      chadmanā hṛtarājyāś ca niḥsvāś ca bahuśaḥ kṛtāḥ
  4 uṣitāś ca vane kṛcchraṃ yatra dvādaśa vatsarān
      ajñātavāsa samayaṃ śeṣaṃ varṣaṃ trayodaśam
      tad vatsyāmo vayaṃ channās tadanujñātum arhatha
  5 suyodhanaś ca duṣṭātmā karṇaś ca saha saubalaḥ
      jānanto viṣamaṃ kuryur asmāsv atyantavairiṇaḥ
      yuktācārāś ca yuktāś ca paurasya svajanasya ca
  6 api nas tad bhaved bhūyo yad vayaṃ brāhmaṇaiḥ saha
      samastāḥ sveṣu rāṣṭreṣu svarājyasthā bhavemahi
  7 ity uktvā duḥkhaśokārtā śucir dharmasutas tadā
      saṃmūrcchito 'bhavad rājā sāśrukaṇṭho yudhiṣṭhiraḥ
  8 tam athāśvāsayan sarve brāhmaṇā bhrātṛbhiḥ saha
      atha dhaumyo 'bravīd vākyaṃ mahārthaṃ nṛpatiṃ tadā
  9 rājan vidvān bhavān dāntaḥ satyasaṃdho jitendriyaḥ
      naivaṃvidhāḥ pramuhyanti narāḥ kasyāṃ cid āpadi
  10 devair apy āpadaḥ prāptāś channaiś ca bahuśas tathā
     tatra tatra sapatnānāṃ nigrahārthaṃ mahātmabhiḥ
 11 indreṇa niṣadhān prāpya giriprasthāśrame tadā
     channenoṣya kṛtaṃ karma dviṣatāṃ balanigrahe
 12 viṣṇunāśvaśiro prāpya tathādityāṃ nivatsyatā
     garbhe vadhārthaṃ daityānām ajñātenoṣitaṃ ciram
 13 prāpya vāmana rūpeṇa pracchannaṃ brahmarūpiṇā
     baler yathā hṛtaṃ rājyaṃ vikramais tac ca te śrutam
 14 aurveṇa vasatā channam ūrau brahmarṣiṇā tadā
     yatkṛtaṃ tāta lokeṣu tac ca sarvaṃ śrutaṃ tvayā
 15 pracchannaṃ cāpi dharmajña hariṇā vṛtra nigrahe
     vajraṃ praviśya śakrasya yatkṛtaṃ tac ca te śrutam
 16 hutāśanena yac cāpaḥ praviśya channam āsatā
     vibudhānāṃ kṛtaṃ karma tac ca sarvaṃ śrutaṃ tvayā
 17 evaṃ vivasvatā tāta channenottama tejasā
     nirdagdhāḥ śatravaḥ sarve vasatā bhuvi sarvaśaḥ
 18 viṣṇunā vasatā cāpi gṛhe daśarathasya vai
     daśagrīvo hataś channaṃ saṃyuge bhīmakarmaṇā
 19 evam ete mahātmānaḥ pracchannās tatra tatra ha
     ajayac chātravān yuddhe tathā tvam api jeṣyasi
 20 tathā daumyena dharmajño vākyaiḥ saṃparitoṣitaḥ
     śāstrabuddhyā svabuddhyā ca na cacāla yudhiṣṭhiraḥ
 21 athābravīn mahābāhur bhīmaseno mahābalaḥ
     rājānaṃ balināṃ śreṣṭho girā saṃpariharṣayan
 22 avekṣayā mahārāja tava gāṇḍīvadhanvanā
     dharmānugatayā buddhyā na kiṃ cit sāhasaṃ kṛtam
 23 sahadevo mayā nityaṃ nakulaś ca nivāritau
     śaktau vidhvaṃsane teṣāṃ śatrughnau bhīmavikramau
 24 na vayaṃ tat prahāsyāmo yasmin yokṣyati no bhavān
     bhavān vidhattāṃ tat sarvaṃ kṣipraṃ jeṣyāmahe parān
 25 ity ukte bhimasenena brāhmaṇāḥ paramāśir aḥ
     prayujyāpṛcchya bharatān yathā svān svān yayur gṛhān
 26 sarve vedavido mukhyā yatayo munayas tathā
     āśīr uktvā yathānyāyaṃ punar darśanakāṅkṣiṇaḥ
 27 saha dhaumyena vidvāṃsas tathā te pañca pāṇḍavāḥ
     utthāya prayayur vīrāḥ kṛṣṇām ādāya bhārata
 28 krośamātam atikramya tasmād deśān nimittataḥ
     śvobhūte manujavyāghrāś channavāsārtham udyatāḥ
 29 pṛthak śāstravidaḥ sarve sarve mantraviśāradāḥ
     saṃdhivigrahakālajñā mantrāya samupāviśan

SECTION CCLXLIX

"Surya said, 'Never do, O Karna, anything that is harmful to thy self and thy friends; thy sons, thy wives, thy father, and thy mother; O thou best of those that bear life, people desire renown (in this world) and lasting fame in heaven, without wishing to sacrifice their bodies. But as thou desirest undying fame at the expense of thy life, she will, without doubt, snatch away thy life! O bull among men, in this world, the father, the mother, the son, and other relatives are of use only to him that is alive. O tiger among men, as regard kings, it is only when they are alive that prowess can be of any use to them. Do thou understand this? O thou of exceeding splendour, fame is for the good of these only that are alive! Of what use is fame to the dead whose bodies have been reduced to ashes? One that is dead cannot enjoy renown. It is only when one is alive that one can enjoy it. The fame of one that is dead is like a garland of flowers around the neck of a corpse. As thou reverest me, I tell thee this for thy benefit, because thou art a worshipper of mine! They that worship me are always protected by me. That also is another reason for my addressing thee thus! Thinking again, O mighty-armed one, that this one revereth me with great reverence, I have been inspired with love for thee! Do thou, therefore, act according to my words! There is, besides some profound mystery in all this, ordained by fate. It is for this, that I tell thee so. Do thou act without mistrust of any kind! O bull among men, it is not fit for thee to know this which is a secret to the very gods. Therefore, I do not reveal that secret unto thee. Thou wilt, however, understand it in time. I repeat what I have already said. Do thou, O Radha's son, lay my words to heart! When the wielder of the thunder-bolt asketh thee for them, do thou never give him thy ear-rings! O thou of exceeding splendour, with thy handsome ear-rings, thou lookest beautiful, even like the Moon himself in the clear firmament, between the Visakha constellation! Dost thou know that fame availeth only the person that is living. Therefore, when the lord of the celestials will ask the ear-rings, thou shouldst, O son, refuse him! Repeating again and again answers fraught with various reasons, thou wilt, O sinless one, be able to remove the eagerness of the lord of the celestial for the possession of the ear-rings. Do thou, O Karna, after Purandara's purpose by urging answers fraught with reason and grave import and adorned with sweetness and suavity. Thou dost always, O tiger among men, challenge him that can draw the bow with his left hand, and heroic Arjuna also will surely encounter thee in fight. But when furnished with thy ear-rings, Arjuna will never be able to vanquish thee in fight even if Indra himself comes to his assistance. Therefore, O Karna, if thou wishest to vanquish Arjuna in battle, these handsome ear-rings of thine should never be parted with to Sakra.'"

SECTION CCC

"Karna said, 'As thou, O lord of splendour, knowest me for thy worshipper, so also thou knowest that there is nothing which I cannot give away in charity, O thou of fiery rays! Neither my wives, nor my sons, nor my own self, nor my friends, are so dear to me as thou, on account of the veneration I feel for thee, O lord of splendour! Thou knowest, O maker of light, that high-souled persons bear a loving regard for their dear worshippers. Karna revereth me and is dear to me. He knoweth no other deity in heaven,--thinking this thou hast, O lord, said unto me what is for my benefit. Yet, O thou of bright rays, again do I beseech thee with bended head, again do I place myself in thy hands. I will repeat the answer I have already given. It behoveth thee to forgive me! Death itself is not fraught with such terrors for me as untruth! As regards especially the Brahmanas, again, I do not hesitate to yield up my life even for them! And, O divine one, respecting what thou hast said unto me of Phalguna, the son of Pandu, let thy grief born of thy anxiety of heart, O lord of splendour, be dispelled touching him and myself; for I shall surely conquer Arjuna in battle! Thou knowest, O deity, that I have great strength of weapons obtained from Jamadagnya and the high-souled Drona. Permit me now, O foremost of celestials, to observe my vow, so that unto him of the thunderbolt coming to beg of me, I may give away even my life!'
"Surya said, 'If O son, thou givest away thy ear-rings to the wielder of the thunder-bolt, O thou of mighty strength, thou shouldst also, for the purpose of securing victory, speak unto him, saying,--O thou of a hundred sacrifices, I shall give thee ear-rings under a condition.--Furnished with the ear-rings, thou art certainly incapable of being slain by any being. Therefore, it is, O son, that desirous of beholding thee slain in battle by Arjuna, the destroyer of the Danavas desireth to deprive thee of thy ear-rings. Repeatedly adoring with truthful words that lord of the celestials, viz., Purandara armed with weapons incapable of being frustrated, do thou also beseech him, saying, 'Give me an infallible dart capable of slaying all foes, and I will, O thousand-eyed deity, give the ear-rings with the excellent coat of mail!' On this condition shouldst thou give the ear-rings unto Sakra. With that dart, O Karna, thou wilt slay foes in battle: for, O mighty-armed one, that dart of the chief of the celestials doth not return to the hand that hurleth it, without slaying enemies by hundreds and by thousands!'"
Vaisampayana continued, "Having said this, the thousand-rayed deity suddenly vanished away. The next day, after having told his prayers, Karna related his dream unto the Sun. And Vrisha related unto him the vision he had seen, and all that had passed between them in the night. Thereupon, having heard everything, that enemy of Swarbhanu, that lord, the resplendent and divine Surya, said unto him with a smile, 'It is even so!' Then Radha's son, that slayer of hostile heroes, knowing all about the matter, and desirous of obtaining the dart, remained in expectation of Vasava."

SECTION CCCI

Janamejaya said, "What was that secret which was not revealed to Karna by the deity of warm rays? Of what kind also were those ear-rings and of what sort was that coat of mail? Whence, too, was that mail and those ear-rings? All this, O best of men. I wish to hear! O thou possessed of the wealth of asceticism, do tell me all this!"
Vaisampayana said, "I will, O monarch, tell thee that secret which was not revealed by the deity possessed of the wealth of effulgence. I will also describe unto thee those ear-rings and that coat of mail. Once on a time, O king, there appeared before Kuntibhoja a Brahmana of fierce energy and tall stature, bearing a beard and matted locks, and carrying a staff in his hand. And, he was agreeable to the eye and of faultless limbs, and seemed to blaze forth in splendour. And he was possessed of a yellow-blue complexion like that of honey. And his speech was mellifluous, and he was adorned with ascetic merit and a knowledge of the Vedas. And that person of great ascetic merit, addressing king Kuntibhoja, said, 'O thou that are free from pride, I wish to live as a guest in thy house feeding on the food obtained as alms from thee! Neither thy followers, nor thou thyself, shall ever act in such a way as to produce my displeasure! If, O sinless one, it liketh thee, I would then live in thy house thus! I shall leave thy abode when I wish, and come back when I please. And, O king, no one shall offend me in respect of my food or bed.'--Then Kuntibhoja spake unto him these words cheerfully, 'Be it so, and more.' And he again said unto him, 'O thou of great wisdom, I have an illustrious daughter named Pritha. And she beareth an excellent character, is observant of vow, chaste, and of subdued senses. And she shall attend on thee and minister unto thee with reverence. And thou wilt be pleased with her disposition!' And having said this to that Brahmana and duly paid him homage, the king went to his daughter Pritha of large eyes, and spake thus unto her, 'O child, this eminently pious Brahmana is desirous of dwelling in my house! I have accepted his proposal, saying,--So be it, relying, O child, on thy aptitude and skill in ministering unto Brahmanas. It, therefore, behoveth thee to act in such a manner that my words may not be untrue. Do thou give him with alacrity whatever this reverend Brahmana possessed of ascetic merit and engaged in the study of the Vedas, may want. Let everything that this Brahmana asketh for be giver to him cheerfully. A Brahmana is the embodiment of pre-eminent energy: he is also the embodiment of the highest ascetic merit. It is in consequence of the virtuous practices of Brahmanas that the sun shineth in the heavens. It was for their disregard of Brahmanas that were deserving of honour that the mighty Asura Vatapi, as also Talajangha, was destroyed by the curse of the Brahmanas. For the present, O child, it is a highly virtuous one of that order that is entrusted to thy keep. Thou shouldst always tend this Brahmana with concentrated mind. O daughter, I know that, from childhood upwards, thou hast ever been attentive to Brahmanas, and superiors, and relatives, and servants, and friends, to thy mothers and myself. I know thou bearest thyself well, bestowing proper regard upon everyone. And, O thou of faultless limbs,
p. 590
in the city of the interior of my palace, on account of thy gentle behaviour, there is not one, even among the servants, that is dissatisfied with thee. I have, therefore, thought thee fit to wait upon all Brahmanas of wrathful temper. Thou art, O Pritha, a girl and has been adopted as my daughter. Thou art born in the race of the Vrishnis, and art the favourite daughter of Sura. Thou wert, O girl, given to me gladly by thy father himself. The sister of Vasudeva by birth, thou art (by adoption) the foremost of my children. Having promised me in these words,--I will give my first born,--thy father gladly gave thee to me while thou wert yet in thy infancy. It is for this reason that thou art my daughter. Born in such a race and reared in such a race, thou hast come from one happy state to another like a lotus transferred from one lake to another. O auspicious girl, women, specially they that are of mean extraction, although they may with difficulty be kept under restraint, become in consequence of their unripe age, generally deformed in character. But thou, O Pritha, art born in a royal race, and thy beauty also is extraordinary. And then, O girl, thou art endued with every accomplishment. Do thou, therefore, O damsel, renouncing pride and haughtiness and a sense of self-importance, wait upon and worship the boon-giving Brahmana, and thereby attain, O Pritha, to an auspicious state! By acting thus, O auspicious and sinless girl, thou wilt surely attain to auspiciousness! But if on the contrary, thou stirest up the anger of this best of the twice-born ones, my entire race will be consumed by him!'"

SECTION CCCII

"Kunti said, 'According to thy promise, I will, O king, with concentrated mind, serve that Brahmana. O foremost of kings, I do not say this falsely. It is my nature to worship Brahmanas. And, as in the present case, my doing so would be agreeable to thee, even this would be highly conducive to my welfare. Whether that worshipful one cometh in the evening, or in morning, or at night or even at midnight, he will have no reason to be angry with me! O foremost of kings, to do good by serving the twice-born ones, observing all thy commands, is what I consider to be highly profitable to me, O best of men! Do thou, therefore, O foremost of monarchs rely on me! That best of Brahmanas, while residing in thy house, shall never have cause for dissatisfaction. I tell thee truly. I shall, O king, be always attentive to that which is agreeable to this Brahmana, and what is fraught also with good to thee. O sinless one! I know full well that Brahmanas that are eminently virtuous, when propitiated bestow salvation, and when displeased, are capable of bringing about destruction upon the offender. Therefore, I shall please this foremost of Brahmanas. Thou wilt not, O monarch, come to any grief from that best of regenerate persons, owing to any act of mine. In consequence of the transgressions of monarchs, Brahmanas, O foremost of kings, became the cause of evil to them, as Chyavana had become, in consequence of the act of Sukanya. I will, therefore, O king, with great regularity, wait upon that best of Brahmanas
p. 591
according to thy instructions in that respect!' And when she had thus spoken at length, the king embraced and cheered her, and instructed her in detail as to what should be done by her. And the king said, 'Thou shall, O gentle maid, act even thus, without fear, for my good as also thy own, and for the good of thy race also, O thou of faultless limbs!' And having said this the illustrious Kuntibhoja, who was devoted to the Brahmanas, made over the girl Pritha to that Brahmana, saying, 'This my daughter, O Brahmana, is of tender age and brought up in luxury. If, therefore, she transgresses at any time, do thou not take that to heart! Illustrious Brahmanas are never angry with old men, children, and ascetics, even if these transgress frequently. In respect of even a great wrong forgiveness is due from the regenerate. The worship, therefore, O best of Brahmanas, that is offered to the best of one's power and exertion, should be acceptable!' Hearing these words of the monarch, the Brahmana said, 'So be it!' Thereupon, the king became highly pleased and assigned unto him apartments that were white as swans or the beams of the moon. And in the room intended for the sacrificial fire, the king placed a brilliant seat especially constructed for him. And the food and other things that were offered unto the Brahmana were of the same excellent kind. And casting aside idleness and all sense of self-importance, the princess addressed herself with right good will to wait upon the Brahmana. And the chaste Kunti, endued with purity of conduct, went thither for serving the Brahmana. And duly waiting upon that Brahmana as if he were a very god, she gratified him highly."

SECTION CCCIII

Vaisampayana said, "And that maiden of rigid vows. O mighty monarch, by serving with a pure heart, that Brahmana of rigid vows, succeeded in gratifying him. And, O foremost of kings, saying, 'I will come back in the morning,' that best of Brahmanas sometimes came in the evening or in night. Him, however, the maiden worshipped at all hours with sumptuous food and drink and bed. And as day after day passed away, her attentions to him, in respect of food and seat and bed, increased instead of undergoing any diminution. And, O king, even when the Brahmana reproved her, finding fault with any of her arrangements, or addressed her in harsh words, Pritha did not do anything that was disagreeable to him. And on many occasions the Brahmana came back after the appointed hour had long passed away. And on many occasions (such as the depth of night) when food was hard to procure, he said, 'Give me food!' But on all those occasions saying, 'All is ready,'--Pritha held before him the fare. And even like a disciple, daughter, or a sister, that blameless gem of a girl with a devoted heart, O king, gratified that foremost of Brahmanas. And that best of Brahmanas became well-pleased with her conduct and ministrations. And he received those attentions of hers, valuing them rightly. And, O Bharata, her father asked her every morning and evening saying, "O daughter, is the Brahmana satisfied with thy ministrations? And that illustrious maiden used to reply, 'Exceedingly well!' And thereupon, the
p. 592
high-souled Kuntibhoja experienced the greatest delight. And when after a full year that best of ascetics was unable to find any fault whatever in Pritha, who was engaged in ministering unto him, well-pleased he said unto her, 'O gentle maid, I have been well-pleased with thy attentions, O beautiful girl! Do thou, O blessed girl, ask even for such boons as are difficult of being obtained by men in this world, and obtaining which, thou mayst surpass in fame all the women in this world'. At these words of his, Kunti said, 'Everything hath already been done in my behalf since thou, O chief of those that are versed in the Vedas, and my father also, have been pleased with me! As regards the boons, I consider them as already obtained by me, O Brahmana!' The Brahmana thereupon said, 'If, O gentle maid, thou dost not, O thou of sweet smiles, wish to obtain boons from me, do thou then take this mantra from me for invoking the celestials! Any one amongst the celestials whom thou mayst invoke by uttering this mantra, will appear before thee and be under thy power. Willing or not, by virtue of this mantra, that deity in gentle guise, and assuming the obedient attitude of slave, will become subject to thy power!'"
Vaisampayana continued, "Thus addressed, that faultless maiden could-not, O king, from fear of a curse, refuse tor the second time compliance with the wishes of that best of the twice-born ones. Then, O king, that Brahmana imparted unto that girl of faultless limbs those mantras which are recited in the beginning of the Atharvan Veda. And, O king, having imparted unto her those mantras, he said unto Kuntibhoja. 'I have, O monarch, dwelt happily in thy house, always worshipped with due regard and gratified by thy daughter. I shall now depart.' And saying this, he vanished there and then. And beholding that Brahmana vanish there and then, the king was struck with amazement. And the monarch then treated his daughter Pritha with proper regard."

SECTION CCCIV

Vaisampayana said, "When that foremost of Brahmanas had gone away on some other errand, the maiden began to ponder over the virtue of those mantras. And she said to herself, 'Of what nature are those mantras that have been bestowed on me by that high-souled one? I shall without delay test their power'. And as she was thinking in this way, she suddenly perceived indications of the approach of her season. And her season having arrived, while she was yet unmarried, she blushed in shame. And it came to pass that as she was seated in her chamber on a rich bed, she beheld the solar orb rising in the east. And both the mind and the eyes of that maiden of excellent waist became rivetted fast upon the solar orb. And she gazed and gazed on that orb without being satiated with the beauty of the morning Sun. And she suddenly became gifted with celestial sight. And then she beheld that god of divine form accoutred in mail and adorned with ear-rings. And at sight of the god, O lord of men, she became curious as to the (potency of the) mantras. And thereupon that maiden resolved to invoke him. And having recourse to
p. 593
[paragraph continues] Pranayama, she invoked the Maker of day. And thus invoked by her, O king, the Maker of day speedily presented himself. And he was of a yellowish hue like honey, and was possessed of mighty arms, and his neck was marked with lines like those of a conchshell. And furnished with armlets, and decked with a diadem, he came smiling, and illumining all the directions. And it was by Yoga power that he divided himself in twain, one of which continued to give heat, and the other appeared before Kunti. And he addressed Kunti in words that were exceedingly sweet, saying, 'O gentle maiden, over-powered by the mantras, I come hither obedient to thee. Subject as I am to thy power, what shall I do, O queen? Tell me, for I shall do whatever thou mayst command? Hearing these words of the deity, Kunti said, 'O worshipful one, go thou back to the place thou hast come from! I invoked thee from curiosity alone. Pardon me, O worshipful one!' Surya then said, 'O damsel of slender waist, I will, even as thou hast said, return to the place I have come from! Having called a celestial, it is not, however, proper to send him away in vain. Thy intention, O blessed one, it is to have from Surya a son furnished with a coat of mail and ear-rings, and who in point of prowess would be beyond compare in this world! Do thou, therefore, O damsel of elephantine gait, surrender thy person to me! Thou shall then have, O lady, a son after thy wish! O gentle girl, O thou of sweet smiles, I will go back after having known thee! If thou do not gratify me to-day by obeying my word, I shall in anger curse thee, thy father and that Brahmana also. For thy fault, I will surely consume them all, and I shall inflict condign punishment on that foolish father of thine that knoweth not this transgression of thine and on that Brahmana who hath bestowed the mantras on thee without knowing thy disposition and character! Yonder are all the celestials in heaven, with Purandara at their head, who are looking at me with derisive smiles at my being deceived by thee, O lady! Look at those celestials, for thou art now possessed of celestial sight! Before this I have endued thee with celestial vision, in consequence of which thou couldst see me!'"
Vaisampayana continued, "Thereupon the princess beheld the celestials standing in the firmament, each in his proper sphere 1, even as she saw before her that highly resplendent deity furnished with rays, viz., Surya himself. And beholding them all, the girl became frightened and her face was suffused with blushes of shame. And then she addressed Surya, saying, 'O lord of rays, go thou back to thy own region. On account of my maidenhood, this outrage of thine is fraught with woe to me! It is only one's father, mother, and other superiors, that are capable of giving away their daughter's body. Virtue I shall never sacrifice, seeing that in this world the keeping of their persons inviolate is deemed as the highest duty of women, and is held in high regard! O thou possessed of wealth of splendour, it is only to test the power of my mantras that I have, from mere childishness, summoned thee. Considering that this hath been done by a girl of tender years, it behoveth thee, O lord, to forgive her!' Then Surya said, 'It is because I consider thee a girl that, O Kunti, I am speaking
p. 594
to thee so mildly. To one that is not so I would not concede this. Do thou, O Kunti, surrender thyself! Thou shalt surely attain happiness thereby. Since, O timid maiden, thou hast invoked me with mantras, it is not proper for me to go away without any purpose being attained, for, if I do so I shall then. O thou of faultless limbs, be the object of laughter in the world, and, O beauteous damsel, a bye-word with all the celestials. Do thou, therefore, yield to me! By that thou shalt obtain a son even like myself, and thou shalt also be much praised in all the world.'"

SECTION CCCV

Vaisampayana said, "Although that noble girl addressed him in various sweet words, yet she was unable to dissuade that deity of a thousand rays. And when she failed to dissuade the dispeller of darkness, at last from fear of a curse, she reflected, O king, for a long time!--'How may my innocent father, and that Brahmana also, escape the angry Surya's curse for my sake? Although energy and asceticism are capable of destroying sins, yet even honest persons, if they be of unripe age, should not foolishly court them. By foolishly acting in that way I have today been placed in a frightful situation. Indeed, I have been placed entirely within the grasp of this deity. Ye how can I do what is sinful by taking it on myself to surrender my person to him?'
Vaisampayana continued, afflicted with fear of a curse, and thinking much within herself, an utter stupefaction of the senses came upon her. And she was so confounded that she could not settle what to do. Afraid, on the one hand, O king, of the reproach of friends if she obeyed the deity, and, on the other, of his curse if she disobeyed him, the damsel at last, O foremost of kings, said these words unto that god, in accents tremulous with bashfulness, 'O god, as my father and mother and friends are still living, this violation of duty on my part should not take place. If; O god, I commit this unlawful act with thee, the reputation of this race shall be sacrificed in this world on my account. If thou, however, O thou foremost of those that impart heat, deem this to be a meritorious act, I shall then fulfil thy desire even though my relatives may not have bestowed me on thee! May I remain chaste after having surrendered my person to thee! Surely, the virtue, the reputation, the fame, and the life of every creature are established in thee!' Hearing these words of hers, Surya replied, 'O thou of sweet smiles, neither thy father, nor thy mother, nor any other superior of thine, is competent to give thee away! May good betide thee, O beauteous damsel! Do thou listen to my words! It is because a virgin desireth the company of every one, that she hath received the appellation of Kanya, from the root kama meaning to desire. Therefore, O thou of excellent hips and the fairest complexion, a virgin is, by nature, free in this world. Thou shalt not, O lady, by any means, be guilty of any sin by complying with my request. And how can I, who am desirous of the welfare of all creatures, commit an unrighteous act? That all men and women should be bound by no restraints, is the law of nature. The opposite condition is the
p. 595
perversion of the natural state. Thou shalt remain a virgin after having gratified me. And thy son shall also be mighty-armed and illustrious.' Thereupon Kunti said, 'If, O dispeller of darkness, I obtain a son from thee, may he be furnished with a coat of mail and ear-rings, and may he be mighty-armed and endued with great strength!' Hearing these words of hers, Surya answered, 'O gentle maiden, thy son shall be mighty-armed and decked with ear-rings and a celestial coat of mail. And both his ear-rings and coat of mail will be made of Amrita, and his coat will also be invulnerable.' Kunti then said, 'If the excellent mail and ear-rings of the son thou wilt beget on me, be, indeed, made of Amrita, then, O god, O worshipful deity, let thy purpose be fulfilled! May he be powerful, strong, energetic, and handsome, even like thee, and may he also be endued with virtue!' Surya then said, 'O princess, O excellent damsel, these ear-rings had been given to me by Aditi. O timid lady, I will bestow them, as also this excellent mail, on thy son!' Kunti then said, 'Very well, O worshipful one! If my son, O lord of light, become so, I will, as thou sayest, gratify thee!'"
Vaisampayana continued, "Hearing these words of hers Surya said, 'So be it!' And that ranger of the skies, that enemy of Swarbhanu, with soul absorbed in Yoga, entered into Kunti, and touched her on the navel. At this, that damsel, on account of Surya's energy, became stupefied. And that reverend lady then fell down on her bed, deprived of her senses. Surya then addressed her, saying, 'I will now depart, O thou of graceful hips! Thou shalt bring forth a son who will become the foremost of all wielders of weapons. At the same time thou shalt remain a virgin.'"
Vaisampayana continued, "Then, O foremost of kings, as the highly effulgent Surya was about to depart, that girl bashfully said unto him, 'So be it!' And it was thus that the daughter of king Kuntibhoja, importuned by Surya, had after soliciting a son from him, fallen down stupefied on that excellent bed, like a broken creeper. And it was thus that deity of fierce rays, stupefying her, entered into her by virtue of Yoga power, and placed his own self within her womb. The deity, however, did not sully her by deflowering her in the flesh. And after Surya had gone away, that girl regained her consciousness."

SECTION CCCVI

Vaisampayana said, "It was, O lord of earth, on the first day of the lighted fortnight during the tenth month of the year that Pritha conceived a son like the lord himself of the stars in the firmament. And that damsel of excellent hips from fear of her friends, concealed her conception, so that no one knew her condition. And as the damsel lived entirely in the apartments assigned to the maidens and carefully concealed her condition, no one except her nurse knew the truth. And in due time that beauteous maiden, by the grace of deity, brought forth a son resembling a very god. And even like his father, the child was equipped in a coat of mail, and decked with brilliant ear-rings. And he
p. 596
was possessed of leonine eyes and shoulders like those of a bull. And no sooner was the beauteous girl delivered of a child, then she consulted with her nurse and placed the infant in a commodious and smooth box made of wicker work and spread over with soft sheets and furnished with a costly pillow. And its surface was laid over with wax, and it was encased in a rich cover. And with tears in her eyes, she carried the infant to the river Aswa, and consigned the basket to its waters. And although she knew it to be improper for an unmarried girl to bear offspring, yet from parental affection, O foremost of kings, she wept piteously. Do thou listen to the words Kunti weepingly uttered, while consigning the box to the waters of the river Aswa, 'O child, may good betide thee at the hands of all that inhabit the land, the water, the sky, and the celestial regions. May all thy paths be auspicious! May no one obstruct thy way! And, O son, may all that come across thee have their hearts divested of hostility towards thee: And may that lord of waters, Varuna. protect thee in water! And may the deity that rangeth the skies completely protect thee in the sky. And may, O son, that best of those that impart heat, viz., Surya, thy father, and from whom I have obtained thee as ordained by Destiny, protect thee everywhere! And may the Adityas and the Vasus, the Rudras and the Sadhyas, the Viswadevas and the Maruts, and the cardinal points with the great Indra and the regents presiding over them, and, indeed, all the celestials, protect thee in every place! Even in foreign lands I shall be able to recognise thee by this mail of thine! Surely, thy sire, O son, the divine Surya possessed of the wealth of splendour, is blessed, for he will with his celestial sight behold thee going down the current! Blessed also is that lady who will, O thou that are begotten by a god, take thee for her son, and who will give thee suck when thou art thirsty! And what a lucky dream hath been dreamt by her that will adopt thee for her son, thee that is endued with solar splendour, and furnished with celestial mail, and adorned with celestial ear-rings, thee that hast expansive eyes resembling lotuses, a complexion bright as burnished copper or lotus leaves, a fair forehead, and hair ending in beautiful curls! O son, she that will behold thee crawl on the ground, begrimed with dust, and sweetly uttering inarticulate words, is surely blessed! And she also, O son, that will behold thee arrive at thy youthful prime like maned lion born in Himalayan forests, is surely blessed!'"
"O king, having thus bewailed long and piteously, Pritha laid the basket on the waters of the river Aswa. And the lotus-eyed damsel, afflicted with grief on account of her son and weeping bitterly, with her nurse cast the basket at dead of night, and though desirous of beholding her son often and again, returned, O monarch, to the palate, fearing lest her father should come to know of what had happened. Meanwhile, the basket floated from the river Aswa to the river Charmanwati, and from the Charmanwati it passed to the Yamuna, and so on to the Ganga. And carried by the waves of the Ganga, the child contained in the basket came to the city of Champa ruled by a person of the Suta tribe. Indeed, the excellent coat of mail and those ear-rings made of Amrita that were born with his body, as also the ordinance of Destiny, kept the child alive."

SECTION CCCVII

Vaisampayana said, "And it came to pass that at this time a Suta named Adhiratha, who was a friend of Dhritarashtra, came to the river Ganga, accompanied by his wife. And, O king, his wife named Radha was unparalleled on earth for beauty. And although that highly blessed dame had made great endeavours to obtain a son, yet she had failed, O represser of foes, to obtain one. And on coming to the river Ganga, she beheld a box drifting along the current. And containing articles capable of protecting from dangers and decked with unguents, that box was brought before her by the waves of the Janhavi. And attracted by curiosity, the lady caused it to be seized. And she then related all unto Adhiratha of the charioteer caste. And hearing this Adhiratha took away the box from the water-side, and opened it by means of instruments. And then he beheld a boy resembling the morning Sun. And the infant was furnished with golden mail, and looked exceedingly beautiful with a face decked in ear-rings. And thereupon the charioteer, together with his wife, was struck with such astonishment that their eyes expanded in wonder. And taking the infant on his lap, Adhiratha said unto his wife, 'Ever since I was born, O timid lady, I had never seen such a wonder. This child that hath come to us must be of celestial birth. Surely, sonless as I am, it is the gods that have sent him unto me!' Saying this, O lord of earth, he gave the infant to Radha. And thereat, Radha adopted, according to the ordinance, that child of celestial form and divine origin, and possessed of the splendour of the filaments of the lotus and furnished with excellent grace. And duly reared by her, that child endued with great prowess began to grow up. And after Karna's adoption, Adhiratha had other sons begotten by himself. And seeing the child furnished with bright mail and golden ear-rings, the twice-born ones named him Vasusena. And thus did that child endued with great splendour and immeasurable prowess became the son of the charioteer, and came to be known as Vasusena and Vrisha. And Pritha learnt through spies that her own son clad in celestial mail was growing up amongst the Angas as the eldest son of a charioteer (Adhiratha). And seeing that in process of time his son had grown up, Adhiratha sent him to the city named after the elephant. And there Karna put up with Drona, for the purpose of learning arms. And that powerful youth contracted a friendship with Duryodhana. And having acquired all the four kinds of weapons from Drona, Kripa, and Rama, he became famous in the world as a mighty bowman. And after having contracted a friendship with Dhritarashtra's son, he became intent on injuring the sons of Pritha. And he was always desirous of fighting with the high-souled Falguna. And, O king, ever since they first saw each other, Karna always used to challenge Arjuna, and Arjuna, on his part, used to challenge him. This, O foremost of kings, was without doubt, the secret known to the Sun, viz., begot by himself on Kunti, Karna was being reared in the race of the Sutas. And beholding him decked with his ear-rings and mail, Yudhishthira thought him to be unslayable in fight, and was exceedingly pained at it. And when, O foremost of monarchs, Karna after rising from the water, used at mid-day to worship the effulgent
p. 598
[paragraph continues] Surya with joined hands, the Brahmanas used to solicit him for wealth. And at that time there was nothing that he would not give away to the twice-born ones. And Indra, assuming the guise of a Brahmana, appeared before him (at such a time) and said, 'Give me!' And thereupon Radha's son replied unto him, 'Thou art welcome!'"

SECTION CCCVIII

Vaisampayana said, "And when the king of the celestials presented himself in the guise of a Brahmana, beholding him, Kama said, 'Welcome!' And not knowing his intention, Adhiratha's son addressed the Brahmana, saying, 'Of a necklace of gold, and beauteous damsels, and villages with plenty of kine, which shall I give thee?' Thereupon the Brahmana replied, 'I ask thee not to give me either a necklace of gold, or fair damsels, or any other agreeable object. To those do thou give them that ask for them. If, O sinless one, thou art sincere in thy vow, then wilt thou, cutting off (from thy person) this coat of mail born with thy body, and these ear-rings also, bestow them on me! I desire, O chastiser of foes, that thou mayst speedily give me these; for, this one gain of mine will be considered as superior to every other gain!' Hearing these words, Kama, said, 'O Brahmana, I will give thee homestead land, and fair damsels, and kine, and fields; but my mail and ear-rings I am unable to give thee!'"
Vaisampayana continued, "Although thus urged with various words by Karna, still, O chief of the Bharata race, that Brahmana did not ask for any other boon. And although Karna sought to pacify him to the best of his power, and worshipped him duly, yet that best of Brahmanas did not ask for any other boon. And when that foremost of Brahmanas did not ask for any other boon, Radha's son again spake unto him with a smile, 'My mail, O regenerate one, hath been born with my body, and this pair of ear-rings hath arisen from Amrita. It is for these that I am unslayable in the worlds. Therefore, I cannot part with them. Do thou, O bull among Brahmanas, accept from me the entire kingdom of the earth, rid of enemies and full of prosperity! O foremost of regenerate ones, if I am deprived of my ear-rings, and the mail born with my body, I shall be liable to be vanquished by the foes!'
Vaisampayana continued, "When the illustrious slayer of Paka refused to ask for any other boon, Kama with a smile again addressed him, saying, 'O god of gods, even before this, I had recognised thee, O Lord! O Sakra, it is not proper for me to confer on thee any unprofitable boon, for thou art the very lord of the celestials! On the contrary, being as thou art the Creator and lord of all beings, it is thou that shouldst confer boons on me! If, O god, I give thee this coat of mail and ear-rings, then I am sure to meet with destruction, and thou shalt also undergo ridicule! Therefore, O Sakra, take my earrings and excellent mail in exchange for something conferred by thee on me! Otherwise, I will not bestow them on thee!' Thereupon Sakra replied, 'Even before I had come to thee, Surya had known of my purpose and without doubt,
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it is he that hath unfolded everything unto thee! O Karna, be it as thou wishest! O son, except the thunder-bolt alone, tell me what it is that thou desirest to have!'"
Vaisampayana continued, "Hearing these words of Indra, Karna was filled with delight and seeing that his purpose was about to be accomplished he approached Vasava, and intent upon obtaining a dart incapable of being baffled, he addressed Indra, saying, 'Do thou, O Vasava, in exchange for my coat of mail and ear-rings, give me a dart incapable of being baffled, and competent to destroy hosts of enemies when arrayed in order of battle!' Thereupon, O ruler of earth, fixing his mind for a moment on the dart (for bringing it there), Vasava thus spake unto Karna, 'Do thou give me thy ear-rings, and the coat of mail born with thy body, and in return take this dart on these terms! When I encounter the Daitya in battle, this dart that is incapable of being baffled, hurled by my hand, destroyeth enemies by hundreds, and cometh back to my hand after achieving its purpose. In thy hand, however, this dart, O son of Suta, will slay only one powerful enemy of thine. And having achieved that feat, it will, roaring and blazing, return to me!' Thereat Karna said, 'I desire to slay in fierce fight even one enemy of mine, who roareth fiercely and is hot as fire, and of whom I am in fear!' At this, Indra said, 'Thou shall slay such a roaring and powerful foe in battle. But that one whom thou seekest to slay, is protected by an illustrious personage. Even He whom persons versed in the Vedas call 'the invincible Boar,' and 'the incomprehensible Narayana,' even that Krishna himself, is protecting him!' Thereupon Karna replied, 'Even if this be so, do thou, O illustrious one give me the weapon that will destroy only one powerful foe! I shall, on my part, bestow on thee my mail and ear-rings, cutting them off my person. Do thou, however, grant that my body, thus wounded, may not be unsightly!' Hearing this, Indra said, 'As thou, O Karna, art bent upon observing the truth, thy person shall not be unsightly, or shall any scar remain on it. And, O thou best of those that are graced with speech, O Karna, thou shall be possessed of complexion and energy of thy father him self. And if, maddened by wrath, thou hurlest this dart, while there are still other weapons with thee, and when thy life also is not in imminent peril, it will fall even on thyself.' Karna answered, 'As thou directest me, O Sakra, I shall hurl this Vasavi dart only when I am in imminent peril! Truly I tell thee this!'"
Vaisampayana continued, "Thereupon, O king, taking the blazing dart, Karna began to peel off his natural mail. And beholding Karna cutting his own body, the entire host of celestials and men and Danavas set up a leonine roar. And Karna betrayed no contortions of face while peeling his mail. And beholding that hero among men thus cutting his body with an weapon, smiling ever and anon, celestial kettle-drums began to be played upon and celestial flowers began to be showered on him. And Karna cutting off the excellent mail from his person, gave it to Vasava, still dripping. And cutting off his ear-rings also from off his ears, he made them over to Indra. And it is for this fact that he came to be called Karna. And Sakra, having thus beguiled Karna that made him famous in the world, thought with a smile that the business of the sons of Pandu had already been completed. And having done all
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this, he ascended to heaven. And hearing that Karna had been beguiled, all the sons of Dhritarashtra became distressed and shorn of pride. And the sons of Pritha, on the other hand, learning that such plight had befallen the son of the charioteer, were filled with joy."
Janamejaya said, "When were those heroes, the sons of Pandu, at that time? And from whom did they hear this welcome news? And what also did they do, when the twelfth year of their exile passed away? Do thou, O illustrious one, tell me all this!"
Vaisampayana said, "Having defeated the chief of the Saindhavas, and rescued Krishna, and having outlived the entire term of their painful exile in the woods, and having listened to the ancient stories about gods and Rishis recited by Markandeya, those heroes among men returned from their asylum in Kamyaka to the sacred Dwaitavana, with all their cars, and followers, and accompanied by their charioteers, their kine, and the citizens who had followed them."

SECTION CCCIX

(Aranya Parva)

Janamejaya said, "Having felt great affliction on account of the abduction of their wife and having rescued Krishna thereafter, what did the Pandavas next do?"
Vaisampayana said, "Having felt great affliction on account of the abduction of Krishna, king Yudhishthira of unfading glory, with his brothers, left the woods of Kamyaka and returned to the delightful and picturesque Dwaitavana abounding in trees and containing delicious fruits and roots. And the sons of Pandu with their wife Krishna began to reside there, living frugally on fruits and practising rigid vows. And while those repressers of foes, the virtuous king Yudhishthira, the son of Kunti, and Bhimasena, and Arjuna, and those other sons of Pandu born of Madri, were dwelling in Dwaitavana, practising rigid vows, they underwent, for the sake of a Brahmana, great trouble, which, however, was destined to bring about their future happiness. I will tell thee all about the trouble which those foremost of Kurus underwent while living in those woods, and which in the end brought about their happiness. Do thou listen to it! Once on a time, as a deer was butting about, it chanced that the two sticks for making fire and a churning staff belonging to a Brahmana devoted to ascetic austerities, struck fast into its antlers. And, thereupon, O king, that powerful deer of exceeding fleetness with long bounds, speedily went out of the hermitage, taking those articles away. And, O foremost of Kurus, seeing those articles of his thus carried away, the Brahmana, anxious on account of his Agnihotra, quickly came before the Pandavas. And approaching without loss of time Ajatasatru seated in that forest with his brothers, the Brahmana, in great distress, spake these words, 'As a deer was butting about, it happened, O king, that my fire-sticks and churning staff which had been placed against a large tree stuck fast to its antlers.
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[paragraph continues] O king, that powerful deer of exceeding fleetness hath speedily gone out of the hermitage with long bounds, taking those articles away. Tracking that powerful deer, O king, by its foot-prints, do ye, ye sons of Pandu, bring back those articles of mine, so that my Agnihotra may not be stopped!' Hearing these words of the Brahmana, Yudhishthira became exceedingly concerned. And the son of Kunti taking up his bow sallied out with his brothers. And putting on their corselets and equipped with their bows, those bulls among men, intent upon serving the Brahmana, swiftly sallied out in the wake of the deer. And descrying the deer at no great distance, those mighty warriors discharged at it barbed arrows and javelins and darts, but the sons of Pandu could not pierce it by any means. And as they struggled to pursue and slay it, that powerful deer became suddenly invisible. And losing sight of the deer, the noble-minded sons of Pandu, fatigued and disappointed and afflicted with hunger and thirst, approached a banian tree in that deep forest, and sat down in its cool shade. And when they had sat down, Nakula stricken with sorrow and urged by impatience, addressed his eldest brother of the Kuru race, saying, 'In our race, O king, virtue hath never been sacrificed, nor hath there been loss of wealth from insolence. And being asked, we have never said to any creature, Nay! Why then in the present case have we met with this disaster?"

SECTION CCCX

Yudhishthira said, "There is no limit to calamities. Nor is it possible to ascertain either their final or efficient cause. It is the Lord of justice alone who distributeth the fruits of both virtue and vice.' Thereupon Bhima said, 'Surely, this calamity hath befallen us, because I did not slay the Pratikamin on the very spot, when he dragged Krishna as a slave into the assembly. And Arjuna said, 'Surely, this calamity hath befallen us because I resented not those biting words piercing the very bones, uttered by the Suta's son!' And Sahadeva said, 'Surely, O Bharata, this calamity hath befallen us because I did not slay Sakuni when he defeated thee at dice!'"
Vaisampayana continued, "Then king Yudhishthira addressed Nakula saying, 'Do thou, O son of Madri, climb this tree and look around the ten points of the horizon. Do thou see whether there is water near us or such trees as grow on watery grounds! O child, these thy brothers are all fatigued and thirsty.' Thereupon saying, 'So be it,' Nakula speedily climbed up a tree, and having looked around, said unto his eldest brother, 'O king, I see many a tree that groweth by the water-side, and I hear also the cries of cranes. Therefore, without doubt, water must be somewhere here.' Hearing these words, Kunti's son Yudhishthira, firm in truth, said, 'O amiable one, go thou and fetch water in these quivers!' Saying, 'So be it,' at the command of his eldest brother Nakula quickly proceeded towards the place where there was water and soon came upon it. And beholding a crystal lake inhabited by cranes he desired to drink of it, when he heard these words from the sky, 'O child, do not commit this rash act! This lake hath already been in my possession. Do thou, O son
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of Madri, first answer my questions and then drink of this water and take away (as much as thou requirest). Nakula, however, who was exceedingly thirsty, disregarding these words, drank of the cool water, and having drunk of it, dropped down dead. And, O represser of foes, seeing Nakula's delay, Yudhishthira the son of Kunti said unto Sahadeva, the heroic brother of Nakula, 'O Sahadeva, it is long since our brother, he who was born immediately before thee, hath gone from hence! Do thou, therefore, go and bring back thy uterine brother, together with water.' At this, Sahadeva, saying, 'So be it,' set out in that direction; and coming to the spot, beheld his brother lying dead on the ground. And afflicted at the death of his brother, and suffering severely from thirst, he advanced towards the water, when these words were heard by him, 'O child, do not commit this rash act! This lake hath already been in my possession. First answer my question, and then drink of the water and take away as much as thou mayst require.' Sahadeva, however, who was extremely thirsty, disregarding these words, drank of the water, and having drunk of it, dropped down dead. Then Yudhishthira, the son of Kunti, said unto Vijaya, 'It is long since, O Vibhatsu, that thy two brothers have gone, O represser of foes! Blessed be thou! Do thou bring them back, together with water. Thou art, O child, the refuge of us all when plunged in distress!' Thus addressed, the intelligent Gudakesa, taking his bow and arrows and also his naked sword, set out tor that lake of waters. And reaching that spot, he whose car was drawn by white steeds beheld those tigers among men, his two younger brothers who had come to fetch water, lying dead there. And seeing them as if asleep, that lion among men, exceedingly aggrieved, raised his bow and began to look around that wood. But he found none in that mighty forest. And, being fatigued, he who was capable of drawing the bow by his left hand as well, rushed in the direction of the water. And as he was rushing (towards the water), he heard these words from the sky, 'Why dost thou approach this water? Thou shalt not be able to drink of it by force. If thou, O Kaunteya, can answer the question I will put to thee, then only shalt thou drink of the water and take away as much as thou requirest, O Bharata!' Thus forbidden, the son of Pritha said, 'Do thou forbid me by appearing before me! And when thou shalt be sorely pierced with my arrows, thou wilt not then again speak in this way!' Having said this, Partha covered all sides with arrows inspired by mantras. And he also displayed his skill in shooting at an invisible mark by sound alone. And, O bull of the Bharata race, sorely afflicted with thirst, he discharged barbed darts and javelins and iron arrows, and showered on the sky innumerable shafts incapable of being baffled. Thereupon, the invisible Yaksha said, 'What need of all this trouble, O son of Pritha? Do thou drink only after answering my questions! If thou drink, however, without answering my questions, thou shalt die immediately after.' Thus addressed, Pritha's son Dhananjaya capable of drawing the bow with his left hand as well, disregarding those words, drank of the water, and immediately after dropped down dead. And (seeing Dhananjaya's delay) Kunti's son Yudhishthira addressed Bhimasena, saying, 'O represser of foes, it is a long while that Nakula and Sahadeva and Vibhatsu have gone to fetch water, and
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they have not come yet, O Bharata! Good betide thee! Do thou bring them back, together with water!' Thereupon saying, 'So be it,' Bhimasena set out for that place where those tigers among men, his brothers, lay dead. And beholding them, Bhima afflicted though he was with thirst, was exceedingly distressed. And that mighty armed hero thought all that to have been the act of some Yaksha or Rakshasa. And Pritha's son Vrikodara thought, 'I shall surely have to fight today. Let me, therefore, first appease my thirst.' Then that bull of the Bharata race rushed forward with the intention of drinking. Thereupon the Yaksha said, 'O child, do not commit this rash act! This lake hath already been in my possession. Do thou first answer my questions, and then drink and take away as much water as thou requirest!'"
Vaisampayana continued, "Thus addressed by that Yaksha of immeasurable energy, Bhima, without answering his questions, drank of the water. And as soon as he drank, he fell down dead on the spot. Then thinking that his brothers had left him long since, Yudhishthira waited for some time. And the king said unto himself again and again, 'Why is it that the two sons of Madri are delaying? And why doth the wielder also of the Gandiva delay? And why doth Bhima too, endued with great strength, delay? I shall go to search for them!' And resolved to do this, the mighty-armed Yudhishthira then rose up, his heart burning in grief. And that bull among men, the royal son of Kunti thought within himself. 'Is this forest under some malign influence? Or, is it infested by some wicked beasts? Or, have they all fallen, in consequence of having disregarded some mighty being? Or, not finding water in the spot whither those heroes had first repaired, they have spent all this time in search through the forest? What is that reason for which those bulls among men do not come back?' And speaking in this strain, that foremost of monarchs, the illustrious Yudhishthira, entered into that mighty forest where no human sound was heard and which was inhabited by deer and bears and birds, and which was adorned with trees that were bright and green, and which echoed with the hum of the black-bee and the notes of winged warblers. As he was proceeding along, he beheld that beautiful lake which looked as if it had been made by the celestial artificer himself. And it was adorned with flowers of a golden hue and with lotuses and Sindhuvars. And it abounded with canes and Ketakas and Karaviras and Pippalas, and fatigued with toil, Yudhishthira saw that tank and was struck with wonder."

SECTION CCCXI

Vaisampayana said, "Yudhishthira saw his brothers, each possessed of the glory of Indra himself, lying dead like the Regents of the world dropped from their spheres at the end of the Yuga. And beholding Arjuna lying dead, with his bow and arrows dropped on the ground, and also Bhimasena and the twins motionless and deprived of life, the king breathed a hot and long sigh, and was bathed in tears of grief. And beholding his brothers lying dead, the mighty armed son of Dharma with heart racked in anxiety, began to lament
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profusely, saying, 'Thou hadst, O mighty-armed Vrikodara, vowed, saying,--I shall with mace smash the thighs of Duryodhana in battle! O enhancer of the glory of the Kurus, in thy death, O mighty-armed and high-souled one, all that hath become fruitless now! The promises of men may be ineffectual; but why have the words of the gods uttered in respect of thee been thus fruitless? O Dhananjaya, while thou wert in thy mother's lying-in-room, the gods had said,--O Kunti, this thy son shall not be inferior to him of a thousand eyes! And in the northern Paripatra mountains, all beings had sung, saying,--The prosperity (of this race), robbed by foes will be recovered by this one without delay. No one will be able to vanquish him in battle, while there will be none whom he will not be able to vanquish. Why then hath that Jishnu endued with great strength been subject to death? Oh, why doth that Dhananjaya, relying on whom we had hitherto endured all this misery, lie on the ground blighting 1 all my hopes! Why have those heroes, those mighty sons of Kunti, Bhimasena and Dhananjaya, came under the power of the enemy,--those who themselves always slew their foes, and whom no weapons could resist! Surely, this vile heart of mine must be made of adamant, since, beholding these twins lying today on the ground it doth not split! Ye bulls among men, versed in holy writ and acquainted with the properties of time and place, and endued with ascetic merit, ye who duly performed all sacred rites, why lie ye down, without performing acts deserving of you? Alas, why lie ye insensible on the earth, with your bodies unwounded, ye unvanquished ones, and with your vows untouched?' And beholding his brothers sweetly sleeping there as (they usually did) on mountain slopes, the high souled king, overwhelmed with grief and bathed in sweat, came to a distressful condition. And saying,--It is even so--that virtuous lord of men, immersed in an ocean of grief anxiously proceeded to ascertain the cause (of that catastrophe). And that mighty-armed and high-souled one, acquainted with the divisions of time and place, could not settle his course of action. Having thus bewailed much in this strain, the virtuous Yudhishthira, the son of Dharma or Tapu, restrained his soul and began to reflect in his mind as to who had slain those heroes. 'There are no strokes of weapons upon these, nor is any one's foot-print here. The being must be mighty I ween, by whom my brothers have been slain. Earnestly shall I ponder over this, or, let me first drink of the water, and then know all. It may be that the habitually crooked-minded Duryodhana hath caused this water to be secretly placed here by the king of the Gandharvas. What man of sense can trust wicked wight of evil passions with whom good and evil are alike? Or, perhaps, this may be an act of that wicked-souled one through secret messengers of his.' And it was thus that that highly intelligent one gave way to diverse reflections. He did not believe that water to have been tainted with poison, for though dead no corpse-like pallor was on them. 'The colour on the faces of these my brothers hath not faded!' And it was thus that Yudhishthira thought. And the king continued, 'Each of these foremost of men was like unto a mighty cataract.
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[paragraph continues] Who, therefore, save Yama himself who in due time bringeth about the end of all things, could have baffled them thus.' And having concluded this for certain, he began to perform his ablutions in that lake. And while he descended into it, he heard these words from the sky, uttered by the Yaksha,--'I am a crane, living on tiny fish. It is by me that thy younger brothers have been brought under the sway of the lord of departed spirits. If, thou, O prince, answer not the questions put by me, even thou shalt number the fifth corpse. Do not, O child, act rashly! This lake hath already been in my possession. Having answered my questions first, do thou, O Kunti's son, drink and carry away (as much as thou requirest)!' Hearing these words, Yudhishthira said, 'Art thou the foremost of the Rudras, or of the Vasus, or of the Marutas? I ask, what god art thou? This could not have been done by a bird! Who is it that hath overthrown the four mighty mountains, viz., the Himavat, the Paripatra, the Vindhya, and the Malaya? Great is the feat done by thee, thou foremost of strong persons! Those whom neither gods, nor Gandharvas nor Asuras, nor Rakshasas could endure in mighty conflict, have been slain by thee! Therefore, exceedingly wonderful is the deed done by thee! I do not know what thy business may be, nor do I know thy purpose. Therefore, great is the curiosity and fear also that have taken possession of me? My mind is greatly agitated, and as my head also is aching, I ask thee, therefore, O worshipful one, who art thou that stayest here?' Hearing these words the Yaksha said, 'I am, good betide thee, a Yaksha, and not an amphibious bird. It is by me that all these brothers of thine, endued with mighty prowess, have been slain!'
Vaisampayana continued, 'Hearing these accursed words couched in harsh syllabus, 1 Yudhishthira, O king, approaching the Yaksha who had spoken then, stood there. And that bull among the Bharatas then beheld that Yaksha of unusual eyes and huge body tall like a palmyra-palm and looking like fire or the Sun, and irresistible and gigantic like a mountain, staying on a tree, and uttering a loud roar deep as that of the clouds. And the Yaksha said, 'These thy brothers, O king, repeatedly forbidden by me, would forcibly take away water. It is for this that they have been slain by me! He that wisheth to live, should not, O king, drink this water! O son of Pritha, act not rashly! This lake hath already been in my possession. Do thou, O son of Kunti, first answer my questions, and then take away as much as thou likest!' Yudhishthira said, 'I do not, O Yaksha, covet, what is already in thy possession! O bull among male beings, virtuous persons never approve that one should applaud his own self (without boasting, I shall, therefore, answer thy questions, according to my intelligence). Do thou ask me!' The Yaksha then said, 'What is it that maketh the Sun rise? Who keeps him company? Who causeth him to set? And in whom is he established?' Yudhishthira answered, 'Brahma maketh the Sun rise: the gods keep him company: Dharma causeth him to set: and he is established in truth.' 2 The Yaksha asked, 'By what doth one become learned? By
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what doth he attain what is very great? How can one have a second? And, O king, how can one acquire intelligence?' Yudhishthira answered, 'It is by the (study of the) Srutis that a person becometh learned; it is by ascetic austerities that one acquireth what is very great: it is by intelligence that a person acquireth a second and it is by serving the old that one becometh wise.' 1 The Yaksha asked, 'What constituteth the divinity of the Brahmanas? What even is their practice that is like that of the pious? What also is the human attribute of the Brahmanas? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'The study of the Vedas constitutes their divinity: their asceticism constitutes behaviour that is like that of the pious; their liability to death is their human attribute and slander is their impiety.' The Yaksha asked, 'What institutes the divinity of the Kshatriyas? What even is their practice that is like that of the pious? What is their human attribute? And what practice of theirs is like that of the impious?' Yudhishthira answered, 'Arrows and weapons are their divinity: celebration of sacrifices is that act which is like that of the pious: liability to fear is their human attribute; and refusal of protection is that act of theirs which is like that of the impious.' The Yaksha asked, 'What is that which constitutes the Sama of the sacrifice? What the Yajus of the sacrifice? What is that which is the refuge of a sacrifice? And what is that which sacrifice cannot do without?' Yudhishthira answered, 'Life is the Sama of the sacrifice; the mind is the Yajus of the sacrifice: the Rik is that which is the refuge of the sacrifice; and it is Rik alone which sacrifice cannot do without.' 2 The Yaksha asked, 'What
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is of the foremost value to those that cultivate? What is of the foremost value to those that sow? What is of the foremost value to those that wish for prosperity in this world? And what is of the foremost value to those that bring forth?' Yudhishthira answered, 'That which is of the foremost value to those that cultivate is rain: that of the foremost value to those that sow is seed: that of the foremost value to those that bring forth is offspring. 1' The Yaksha asked, 'What person, enjoying all the objects of the senses, endued with intelligence, regarded by the world and liked by all beings, though breathing, doth not offer anything to these five, viz., gods, guests, servants, Pitris, and himself, though endued with breath, is not yet alive.' The Yaksha asked, 'What is weightier than the earth itself? What is higher than the heavens?' What is fleeter than the wind? And what is more numerous than grass?' Yudhishthira answered, 'The mother is weightier than the earth; the father is higher than the heaven; the mind is fleeter than the wind; and our thoughts are more numerous than grass.' The Yaksha asked, 'What is that which doth not close its eyes while asleep; What is that which doth not move after birth? What is that which is without heart? And what is that which swells with its own impetus?' Yudhishthira answered, 'A fish doth not close its eyes while asleep: an egg doth not move after birth: a stone is without heart: and a river swelleth with its own impetus.' The Yaksha asked, 'Who is the friend of the exile? Who is the friend of the householder? Who is the friend of him that ails? And who is the friend of one about to die?' Yudhishthira answered, 'The friend of the exile in a distant land is his companion, the friend of the householder is the wife; the friend of him that ails is the physician: and the friend of him about to die is charity. The Yaksha asked,--'Who is the guest of all creatures? What is the eternal duty? What, O foremost of kings, is Amrita? And what is this entire Universe?' Yudhishthira answered,--Agni is the guest of all creatures: the milk of kine is amrita: Homa (therewith) is the eternal duty: and this Universe consists of air alone.' 2 The Yaksha asked,--'What is that which sojourneth alone? What is that which is re-born after its birth? What is the remedy against cold? And what is the largest field?' Yudhishthira answered,--'The sun sojourneth alone; the moon takes birth anew: fire is the remedy against cold: and the Earth is the largest field.' The Yaksha asked,--'What is the highest refuge of virtue? What of fame? What of heaven? And what, of happiness?' Yudhishthira answered,--'Liberality is the highest refuge of virtue: gift, of fame: truth, of heaven: and
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good behaviour, of happiness.' The Yaksha asked,--'What is the soul of man? Who is that friend bestowed on man by the gods? What is man's chief support? And what also is his chief refuge?' Yudhishthira answered,--'The son is a man's soul: the wife is the friend bestowed on man by the gods; the clouds are his chief support; and gift is his chief refuge.' The Yaksha asked,--'What is the best of all laudable things? What is the most valuable of all his possessions? What is the best of all gains? And what is the best of all kinds of happiness?' Yudhishthira answered,--"The best of all laudable things is skill; the best of all possessions is knowledge: the best of all gains is health: and contentment is the best of all kinds of happiness.' The Yaksha asked,--'What is the highest duty in the world? What is that virtue which always beareth fruit? What is that which if controlled, leadeth not to regret? And who are they with whom an alliance cannot break?' Yudhishthira answered,--'The highest of duties is to refrain from injury: the rites ordained in the Three (Vedas) always bear fruit: the mind, if controlled, leadeth to no regret: and an alliance with the good never breaketh.' The Yaksha asked,--'What is that which, if renounced, maketh one agreeable? What is that which, if renounced, leadeth to no regret? What is that which, if renounced, maketh one wealthy? And what is that which if renounced, maketh one happy?' Yudhishthira answered,--'Pride, if renounced, maketh one agreeable; wrath, if renounced leadeth to no regret: desire, if renounced, maketh one wealthy: and avarice, if renounced, maketh one happy.' The Yaksha asked,--'For what doth one give away to Brahmanas? For what to mimes and dancers? For what to servants? And for what to king?' Yudhishthira answered,--'It is for religious merit that one giveth away to Brahmanas: it is for fame that one giveth away to mimes and dancers: it is for supporting them that one giveth away to servants: and it is for obtaining relief from fear that one giveth to kings.' The Yaksha asked,--'With what is the world enveloped? What is that owing to which a thing cannot discover itself? For what are friends forsaken? And for what doth one fail to go to heaven?' Yudhishthira answered,--'The world is enveloped with darkness. Darkness doth not permit a thing to show itself. It is from avarice that friends are forsaken. And it is connection with the world for which one faileth to go to heaven.' The Yaksha asked,--'For what may one be considered as dead? For what may a kingdom be considered as dead? For what may a Sraddha be considered as dead? And for what, a sacrifice?' Yudhishthira answered,--'For want of wealth may a man be regarded as dead. A kingdom for want of a king may be regarded as dead. A Sraddha that is performed with the aid of a priest that hath no learning may be regarded as dead. And a sacrifice in which there are no gifts to Brahmanas is dead.' The Yaksha asked,--'What constitutes the way? What, hath been spoken of as water? What, as food? And what, as poison? Tell us also what is the proper time of a Sraddha, and then drink and take away as much as thou likest!' Yudhishthira
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answered,--'They that are good constitute the way. 1 Space hath been spoken of as water. 2 The cow is food. 3 A request is poison. And a Brahmana is regarded as the proper time of a Sraddha. 4 I do not know what thou mayst think of all this, O Yaksha?' The Yaksha asked,--'What hath been said to be the sign of asceticism? And what is true restraint? What constitutes forgiveness. And what is shame?' Yudhishthira answered,--'Staying in one's own religion is asceticism: the restraint of the mind is of all restraints the true one: forgiveness consists in enduring enmity; and shame, in withdrawing from all unworthy acts.' The Yaksha asked,--'What, O king is said to be knowledge? What, tranquillity? What constitutes mercy? And what hath been called simplicity?' Yudhishthira answered,--'True knowledge is that of Divinity. True tranquillity is that of the heart. Mercy consists in wishing happiness to all. And simplicity is equanimity of heart.' The Yaksha asked,--'What enemy is invincible? What constitutes an incurable disease for man? What sort of a man is called honest and what dishonest?' Yudhishthira answered,--'Anger is an invincible enemy. Covetousness constitutes an incurable disease. He is honest that desires the weal of all creatures, and he is dishonest who is unmerciful.' The Yaksha asked,--'What, O king, is ignorance? And what is pride? What also is to be understood by idleness? And what hath been spoken of as grief?' Yudhishthira answered,--'True ignorance consists in not knowing one's duties. Pride is a consciousness of one's being himself an actor or sufferer in life. Idleness consists in not discharging one's duties, and ignorance in grief.' The Yaksha asked,--'What hath steadiness been said by the Rishis to be? And what, patience? What also is a real ablution? And what is charity?' Yudhishthira answered,--'Steadiness consists in one's staying in one's own religion, and true patience consists in the subjugation of the senses. A true bath consists in washing the mind clean of all impurities, and charity consists in protecting all creatures.' The Yaksha asked,--'What man should be regarded as learned, and who should be called an atheist? Who also is to be called ignorant? What is called desire and what are the sources of desire? And what is envy?' Yudhishthira answered,--'He is to be called learned who knoweth his duties. An atheist is he who is ignorant and so also he is ignorant who is an atheist. Desire is due to objects of possession, and envy is nothing else than grief of heart.' The Yaksha asked,--'What is pride, and what is
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hypocrisy? What is the grace of the gods, and what is wickedness?' Yudhishthira answered,--'Stolid ignorance is pride. The setting up of a religious standard is hypocrisy. The grace of the gods is the fruit of our gifts, and wickedness consists in speaking ill of others.' The Yaksha asked,--'Virtue, profit, and desire are opposed to one another. How could things thus antagonistic to one another exist together?' Yudhishthira answered,--'When a wife and virtue agree with each other, then all the three thou hast mentioned may exist together.' The Yaksha asked,--'O bull of the Bharata race, who is he that is condemned to everlasting hell? It behoveth thee to soon answer the question that I ask!' Yudhishthira answered,--'He that summoneth a poor Brahmana promising to make him a gift and then tells him that he hath nothing to give, goeth to everlasting hell. He also must go to everlasting hell, who imputes falsehood to the Vedas, the scriptures, the Brahmanas, the gods, and the ceremonies in honour of the Pitris, He also goeth to everlasting hell who though in possession of wealth, never giveth away nor enjoyeth himself from avarice, saying, he hath none.' The Yaksha asked,--'By what, O king, birth, behaviour, study, or learning doth a person become a Brahmana? Tell us with certitude!' Yudhishthira answered,-'Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of Brahmanahood, without doubt, it is behaviour that constitutes it. One's behaviour should always be well-guarded, especially by a Brahmana. He who maintaineth his conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performeth his religious duties. He even that hath studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra (if his conduct be not correct). He only who performeth the Agnihotra and hath his senses under control, is called a Brahmana!' The Yaksha asked,--'What doth one gain that speaketh agreeable words? What doth he gain that always acteth with judgment? What doth he gain that hath many friends? And what he, that is devoted to virtue?'--Yudhishthira answered,--'He that speaketh agreeable words becometh agreeable to all. He that acteth with judgment obtaineth whatever he seeketh. He that hath many friends liveth happily. And he that is devoted to virtue obtaineth a happy state (in the next world).' The Yaksha asked,--'Who is truly happy? What is most wonderful? What is the path? And what is the news? Answer these four questions of mine and let thy dead brothers revive.' Yudhishthira answered,--'O amphibious creature, a man who cooketh in his own house, on the fifth or the sixth part of the day, with scanty vegetables, but who is not in debt and who stirreth not from home, is truly happy. Day after day countless creatures are going to the abode of Yama, yet those that remain behind believe themselves to be immortal. What can be more wonderful than this? Argument leads to no certain conclusion, the Srutis are different from one another; there is not even one Rishi whose opinion can be accepted by all; the truth about religion and duty is hid in caves: therefore, that alone is the path along which the great have trod. This world full of ignorance is like a pan. The sun is fire,
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the days and nights are fuel. The months and the seasons constitute the wooden ladle. Time is the cook that is cooking all creatures in that pan (with such aids); this is the news.' The Yaksha asked,--'Thou hast, O represser of foes, truly answered all my questions! Tell us now who is truly a man, and what man truly possesseth every kind of wealth.' Yudhishthira answered,--'The report of one's good action reacheth heaven and spreadeth over the earth. As long as that report lasteth, so long is a person to whom the agreeable and the disagreeable, weal and woe, the past and the future, are the same, is said to possess every kind of wealth.' The Yaksha said,--'Thou hast, O king truly answered who is a man, and what man possesseth every kind of wealth. Therefore, let one only amongst thy brothers, whom thou mayst wish, get up with life!' Yudhishthira answered,--'Let this one that is of darkish hue, whose eyes are red, who is tall like a large Sala tree, whose chest is broad and arms long, let this Nakula, O Yaksha, get up with life! The Yaksha rejoined,-'This Bhimasena is dear unto thee, and this Arjuna also is one upon whom all of you depend! Why, then, O king dost thou, wish a step-brother to get up with his life! How canst thou, forsaking Bhima whose strength is equal to that of ten thousand elephants, wish Nakula to live? People said that this Bhima was dear to thee. From what motive then dost thou wish a step-brother to revive? Forsaking Arjuna the might of whose arm is worshipped by all the sons of Pandu, why dost thou wish Nakula to revive?' Yudhishthira said,--'If virtue is sacrificed, he that sacrificeth it, is himself lost. So virtue also cherisheth the cherisher. Therefore taking care that virtue by being sacrificed may not sacrifice us, I never forsake virtue. Abstention from injury is the highest virtue, and is, I ween, even higher than the highest object of attainment. I endeavour to practise that virtue. Therefore, let Nakula, O Yaksha, revive! Let men know that the king is always virtuous! I will never depart from my duty. Let Nakula, therefore, revive! My father had two wives, Kunti and Madri. Let both of them have children. This is what I wish. As Kunti is to me, so also is Madri. There is no difference between them in my eye. I desire to act equally towards my mothers. Therefore, let Nakula live?' The Yaksha said,--'Since abstention from injury is regarded by thee as higher than both profit and pleasure, therefore, let all thy brothers live, O bull of Bharata race!"

SECTION CCCXII

Vaisampayana continued,--"Then agreeable to the words of the Yaksha the Pandavas rose up; and in a moment their hunger and thirst left them. Thereupon Yudhishthira said, 'I ask thee that art incapable of being vanquished and that standest on one leg in the tank, what god art thou, for I cannot take thee for a Yaksha! Art thou the foremost of the Vasus, or of the Rudras, or of the chief of the Maruts? Or art thou the lord himself of the celestials, wielder of the thunder-bolt! Each of these my brothers is capable of fighting as hundred thousand warriors, and I see not the warrior that can slay them
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all! I see also that their senses have refreshed, as if they have sweetly awaked from slumber. Art thou a friend of ours, or even our father himself? At this the Yaksha replied,-'O child, I am even thy father, the Lord of justice, possessed of great prowess! Know, bull of the Bharata race, that I came hither desirous of beholding thee! Fame, truth, self-restraint, purity, candour, modesty, steadiness, charity, austerities and Brahmacharya, these are my body! And abstention from injury, impartiality, peace, penances, sanctity, and freedom from malice are the doors (through which I am accessible). Thou art always dear to me! By good luck thou art devoted to the five; 1 and by good luck also thou hast conquered the six. 2 Of the six, two appear in the first part of life; two in the middle part thereof; and the remaining two at the end, in order to make men repair to the next world. I am, good betide thee, the lord of justice! I came hither to test thy merit. I am well-pleased to witness thy harmlessness; and, O sinless one, I will confer boons on thee. Do thou, O foremost of kings, ask of me boons. I shall surely confer them, O sinless one! Those that revere me, never come by distress!' Yudhishthira said,--'A deer was carrying away the Brahmana's fire-sticks. Therefore, the first boon that I shall ask, is, may that Brahmana's adorations to Agni be not interrupted!' The Yaksha said,--'O Kunti's son endued with splendour, it was I who for examining thee, was carrying away, in the guise of a deer, that Brahmana's fire-sticks!"
Vaisampayana continued,--"Thereupon that worshipful one said,--'I give thee this boon! Good betide thee! O thou that are like unto an immortal, ask thou a fresh boon! Yudhishthira said,--'We have spent these twelve years in the forest; and the thirteenth year is come. May no one recognise us, as we spend this year somewhere.'
Vaisampayana continued,-'Thereat that worshipful one replied,--'I give this boon unto thee!' And then reassuring Kunti's son having truth for prowess, he also said, 'Even if, O Bharata, ye range this (entire) earth in your proper forms none in the three worlds shall recognise you. Ye perpetuators of the Kuru race, through my grace, ye will spend this thirteenth year, secretly and unrecognised, in Virata's kingdom! And every one of you will be able at will to assume any form he likes! Do ye now present the Brahmana with his fire-sticks. It was only to test you that I carried them away in the form of a deer! O amiable Yudhishthira, do thou ask for another boon that thou mayst like! I will confer it on thee. O foremost of men, I have not yet been satisfied by granting boons to thee! Do thou my son, accept a third boon that is great and incomparable! Thou, O king, art born of me, and Vidura of portion or mine!" Thereat Yudhishthira said,--'It is enough that I have beheld thee with my senses, eternal God of gods as thou art! O father, whatever boon thou wilt confer on me I shall surely accept gladly! May I, O lord, always conquer covetousness and folly and anger, and may my mind be
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ever devoted to charity, truth, and ascetic austerities! The Lord of justice said,--'Even by nature, O Pandava, hast thou been endued with these qualities, for thou art the Lord of justice himself! Do thou again attain what thou asked for!"
Vaisampayana continued,--"Having said these words, the worshipful Lord of justice, who is the object of contemplation of all the worlds, vanished therefrom; and the high-souled Pandavas after they had slept sweetly were united with one another. And their fatigue dispelled, those heroes returned to the hermitage, and gave back that Brahmana his firesticks. That man who pursueth this illustrious and fame-enhancing story of the revival (of the Pandavas) and the meeting of father and son (Dharma and Yudhishthira), obtaineth perfect tranquillity of mind, and sons and grandsons, and also a life extending over a hundred years! And the mind of that man that layeth this story to heart, never delighteth in unrighteousness, or in disunion among friends, or misappropriation of other person's property, or staining other people's wives, or in foul thoughts!

SECTION CCCXIII

Vaisampayana continued,--"Commanded by the Lord of justice to thus spend in disguise the thirteenth year of non-discovery, the high-souled Pandavas, observant of vows and having truth for prowess, sat before those learned and vow-observing ascetics that from regard were dwelling with them in their exile in the forest. And with joined hands they said these words, with the intention of obtaining permission to spend the thirteenth year in the manner indicated. And they said, 'Ye know well that the sons of Dhritarashtra have by deceit deprived us of our kingdom, and have also done us many other wrongs! We have passed twelve years in the forest in great affliction. The thirteenth year only, which we are to spend unrecognised, yet remaineth. It behoveth you to permit us now to spend this year in concealment! Those rancorous enemies of ours Suyodhana, the wicked-minded Kama, and Suvala's son should they discover us, would do mighty wrong to the citizens and our friends! Shall we all with the Brahmanas, be again established in our own kingdom? Having said this, that pure-spirited son of Dharma king Yudhishthira, overwhelmed with grief and with accents choked in tears, swooned away. Thereupon the Brahmanas, together with his brothers began to cheer him up. Then Dhaumya spake unto the king these words fraught with mighty meaning,--'O king, thou art learned and capable of bearing privations, art firm in promise, and of subdued sense! Men of such stamp are not overwhelmed by any calamity whatever. Even the high-souled gods themselves have wandered over various places in disguise, for the purpose of overcoming foes. Indra for the purpose of overcoming his toes, dwelt in disguise in the asylum of Giriprastha, in Nishadha and thus attained his end. Before taking his birth in the womb of Aditi, Vishnu for the purpose of destroying the Daityas passed a long time unrecognised, assuming
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the form of the Haya-griba (Horse-necked). Then how disguising himself in the form of a dwarf, he by his prowess deprived Vali of his kingdom, hath been heard by thee! And thou hast also heard how Hutasana entering into water and remaining in concealment, achieved the purpose of the gods. And O thou versed in duty, thou hast heard how Hari with the view of overcoming his foes, entered into Sakra's thunder-bolt, and lay concealed there. And, O sinless one, thou hast heard of the office the regenerate Rishi Aurva at one time performed for the gods, remaining concealed in his mother's womb. And O child, living in concealment in every part of the earth, Vivaswat, endued with excellent energy, at last entirely burnt up all his foes. And living disguised in the abode of Dasaratha, Vishnu of dreadful deeds slew the Ten-necked one in battle.' Thus remaining in disguise in various places, high-souled persons have before this conquered their enemies in battle. Thus cheered by these words of Dhaumya, the virtuous Yudhishthira, relying on his own wisdom and also that acquired from the scriptures regained his composure. Then that foremost of strong persons, the mighty-armed Bhimasena endued with great strength encouraging the king greatly, spake these words, 'Looking up to thy face (for permission), the wielder of the Gandiva, acting according to his sense of duty hath not yet, O king, shown any rashness! And although fully able to destroy the foe, Nakula and Sahadeva of dreadful prowess have been ever prevented by me! Never shall we swerve from that in which thou wilt engage us! Do thou tell us what is to be done! We shall speedily conquer our enemies! When Bhimasena had said this, the Brahmanas uttered benedictions on the Bharatas, and then obtaining their permission, went to their respective quarters. And all those foremost of Yatis and Munis versed in the Vedas, exceedingly desirous of again beholding the Pandavas, went back to their homes. And accompanied by Dhaumya, these heroes, the five learned Pandavas equipped in vows set out with Krishna. And each versed in a separate science, and all proficient in mantras and cognisant of when peace was to be concluded and when war was to be waged those tigers among men, about to enter upon a life of non-recognition, the next day proceeded for a Krose and then sat themselves down with the view of taking counsel of each other.

The End of Vana Parva

(My humble salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)