srimahabharat-adiparva-chapters 3rd to 10th

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by

                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Adiparva

Chapter 3

Book 1
Chapter 3

1 [sūta]
      janamejayaḥ pārikṣitaḥ saha bhrātṛbhiḥ kurukṣetre dīrghasattram upāste
      tasya bhrātaras trayaḥ śrutasenograseno bhīmasena iti
  2 teṣu tat satram upāsīneṣu tatra śvābhyāgacchat sārameyaḥ
      sajanamejayasya bhrātṛbhir abhihato rorūyamāṇo mātuḥ samīpam upāgacchat
  3 taṃ mātā rorūyamāṇam uvāca
      kiṃ rodiṣi
      kenāsy abhihata iti
  4 sa evam ukto mātaraṃ pratyuvāca
      janamejayasya bhrātṛbhir abhihato 'smīti
  5 taṃ mātā pratyuvāca
      vyaktaṃ tvayā tatrāparāddhaṃ yenāsy abhihata iti
  6 sa tāṃ punar uvāca
      nāparādhyāmi kiṃ cit
      nāvekṣe havīṃṣi nāvaliha iti
  7 tac chrutvā tasya mātā saramā putraśokārtā tat satram upāgacchad yatra sajanamejayaḥ saha bhrātṛbhir dīrghasatram upāste
  8 sa tayā kruddhayā tatroktaḥ
      ayaṃ me putro na kiṃ cid aparādhyati
      kimartham abhihata iti
      yasmāc cāyam abhihato 'napakārī tasmād adṛṣṭaṃ tvāṃ bhayam āgamiṣyatīti
  9 sajanamejaya evam ukto deva śunyā saramayā dṛḍhaṃ saṃbhrānto viṣaṇṇaś cāsīt
  10 sa tasmin satre samāpte hāstinapuraṃ pratyetya purohitam anurūpam anvicchamānaḥ paraṃ yatnam akarod yo me pāpakṛtyāṃ śamayed iti
 11 sa kadā cin mṛgayāṃ yātaḥ pārikṣito janamejayaḥ kasmiṃś cit svaviṣayoddeśe āśramam apaśyat
 12 tatra kaś cid ṛṣir āsāṃ cakre śrutaśravā nāma
     tasyābhimataḥ putra āste somaśravā nāma
 13 tasya taṃ putram abhigamya janamejayaḥ pārikṣitaḥ paurohityāya vavre
 14 sa namaskṛtya tam ṛṣim uvāca
     bhagavann ayaṃ tava putro mama purohito 'stv iti
 15 sa evam uktaḥ pratyuvāca
     bho janamejaya putro 'yaṃ mama sarpyāṃ jātaḥ
     mahātapasvī svādhyāyasaṃpanno mat tapo vīryasaṃbhṛto mac chukraṃ pītavatyās tasyāḥ kukṣau saṃvṛddhaḥ
     samartho 'yaṃ bhavataḥ sarvāḥ pāpakṛtyāḥ śamayitum antareṇa mahādeva kṛtyām
     asya tv ekam upāṃśu vratam
     yad enaṃ kaś cid brāhmaṇaḥ kaṃ cid artham abhiyācet taṃ tasmai dadyād ayam
     yady etad utsahase tato nayasvainam iti
 16 tenaivam utko janamejayas taṃ pratyuvāca
     bhagavaṃs tathā bhaviṣyatīti
 17 sa taṃ purohitam upādāyopāvṛtto bhrātṝn uvāca
     mayāyaṃ vṛta upādhyāyaḥ
     yad ayaṃ brūyāt tat kāryam avicārayadbhir iti
 18 tenaivam uktā bhrātaras tasya tathā cakruḥ
     sa tathā bhrātṝn saṃdiśya takṣaśilāṃ pratyabhipratasthe
     taṃ ca deśaṃ vaśe sthāpayām āsa
 19 etasminn antare kaś cid ṛṣir dhaumyo nāmāyodaḥ
 20 sa ekaṃ śiṣyam āruṇiṃ pāñcālyaṃ preṣayām āsa
     gaccha kedārakhaṇḍaṃ badhāneti
 21 sa upādhyāyena saṃdiṣṭa āruṇiḥ pāñcālyas tatra gatvā tat kedārakhaṇḍaṃ baddhuṃ nāśaknot
 22 sa kliśyamāno 'paśyad upāyam
     bhavatv evaṃ kariṣyāmīti
 23 sa tatra saṃviveśa kedārakhaṇḍe
     śayāne tasmiṃs tad udakaṃ tasthau
 24 tataḥ kadā cid upādhyāya āyodo dhaumyaḥ śiṣyān apṛcchat
     kva āruṇiḥ pāñcālyo gata iti
 25 te pratyūcuḥ
     bhagavataiva preṣito gaccha kedārakhaṇḍaṃ badhāneti
 26 sa evam uktas tāñ śiṣyān pratyuvāca
     tasmāt sarve tatra gacchāmo yatra sa iti
 27 sa tatra gatvā tasyāhvānāya śabdaṃ cakāra
     bho āruṇe pāñcālya kvāsi
     vatsaihīti
 28 sa tac chrutvā āruṇir upādhyāya vākyaṃ tasmāt kedārakhaṇḍāt sahasotthāya tam upādhyāyam upatasthe
     provāca cainam
     ayam asmy atra kedārakhaṇḍe niḥsaramāṇam udakam avāraṇīyaṃ saṃroddhuṃ saṃviṣṭo bhagavac chabdaṃ śrutvaiva sahasā vidārya kedārakhaṇḍaṃ bhagavantam upasthitaḥ
     tad abhivādaye bhagavantam
     ājñāpayatu bhavān
     kiṃ karavāṇīti
 29 tam upādhyāyo 'bravīt
     yasmād bhavān kedārakhaṇḍam avadāryotthitas tasmād bhavān uddālaka eva nāmnā bhaviṣyatīti
 30 sa upādhyāyenānugṛhītaḥ
     yasmāt tvayā madvaco 'nuṣṭhitaṃ tasmāc chreyo 'vāpsyasīti
     sarve ca te vedāḥ pratibhāsyanti sarvāṇi ca dharmaśāstrāṇīti
 31 sa evam ukta upādhyāyeneṣṭaṃ deśaṃ jagāma
 32 athāparaḥ śiṣyas tasyaivāyodasya daumyasyopamanyur nāma
 33 tam upādhyāyaḥ preṣayām āsa
     vatsopamanyo gā rakṣasveti
 34 sa upādhyāya vacanād arakṣad gāḥ
     sa cāhani gā rakṣitvā divasakṣaye 'bhyāgamyopādhyāyasyāgrataḥ sthitvā namaś cakre
 35 tam upādhyāyaḥ pīvānam apaśyat
     uvāca cainam
     vatsopamanyo kena vṛttiṃ kalpayasi
     pīvān asi dṛḍham iti
 36 sa upādhyāyaṃ pratyuvāca
     bhaikṣeṇa vṛttiṃ kalpayāmīti
 37 tam upādhyāyaḥ pratyuvāca
     mamānivedya bhaikṣaṃ nopayoktavyam iti
 38 sa tathety uktvā punar arakṣad gāḥ
     rakṣitvā cāgamya tathaivopādhyāyasyāgrataḥ sthitvā namaś cakre
 39 tam upādhyāyas tathāpi pīvānam eva dṛṣṭvovāca
     vatsopamanyo sarvam aśeṣatas te bhaikṣaṃ gṛhṇāmi
     kenedānīṃ vṛttiṃ kalpayasīti
 40 sa evam ukta upādhyāyena pratyuvāca
     bhagavate nivedya pūrvam aparaṃ carāmi
     tena vṛttiṃ kalpayāmīti
 41 tam upādhyāyaḥ pratyuvāca
     naiṣā nyāyyā guruvṛttiḥ
     anyeṣām api vṛttyuparodhaṃ karoṣy evaṃ vartamānaḥ
     lubdho 'sīti
 42 sa tathety uktvā gā arakṣat
     rakṣitvā ca punar upādhyāya gṛham āgamyopādhyāyasyāgrataḥ sthitvā namaś cakre
 43 tam upādhyāyas tathāpi pīvānam eva dṛṣṭvā punar uvāca
     ahaṃ te sarvaṃ bhaikṣaṃ gṛhṇāmi na cānyac carasi
     pīvān asi
     kena vṛttiṃ kalpayasīti
 44 sa upādhyāyaṃ pratyuvāca
     bho etāsāṃ gavāṃ payasā vṛttiṃ kalpayāmīti
 45 tam upādhyāyaḥ pratyuvāca
     naitan nyāyyaṃ paya upayoktuṃ bhavato mayānanujñātam iti
 46 sa tatheti pratijñāya gā rakṣitvā punar upādhyāya gṛhān etya puror agrataḥ sthitvā namaś cakre
 47 tam upādhyāyaḥ pīvānam evāpaśyat
     uvāca cainam
     bhaikṣaṃ nāśnāsi na cānyac carasi
     payo na pibasi
     pīvān asi
     kena vṛttiṃ kalpayasīti
 48 sa evam ukta upādhyāyaṃ pratyuvāca
     bhoḥ phenaṃ pibāmi yam ime vatsā mātṝṇāṃ stanaṃ pibanta udgirantīti
 49 tam upādhyāyaḥ pratyuvāca
     ete tvad anukampayā guṇavanto vatsāḥ prabhūtataraṃ phenam udgiranti
     tad evam api vatsānāṃ vṛttyuparodhaṃ karoṣy evaṃ vartamānaḥ
     phenam api bhavān na pātum arhatīti
 50 sa tatheti pratijñāya nirāhāras tā gā arakṣat
     tathā pratiṣiddho bhaikṣaṃ nāśnāti na cānyac carati
     payo na pibati
     phenaṃ nopayuṅkte
 51 sa kadā cid araṇye kṣudhārto 'rkapatrāṇy abhakṣayat
 52 sa tair arkapatrair bhakṣitaiḥ kṣāra kaṭūṣṇa vipākibhiś cakṣuṣy upahato 'ndho 'bhavat
     so 'ndho 'pi caṅkramyamāṇaḥ kūpe 'patat
 53 atha tasminn anāgacchaty upādhyāyaḥ śiṣyān avocat
     mayopamanyuḥ sarvataḥ pratiṣiddhaḥ
     sa niyataṃ kupitaḥ
     tato nāgacchati ciragataś ceti
 54 sa evam uktvā gatvāraṇyam upamanyor āhvānaṃ cakre
     bho upamanyo kvāsi
     vatsaihīti
 55 sa tadāhvānam upādhyāyāc chrutvā pratyuvācoccaiḥ
     ayam asmi bho upādhyāya kūpe patita iti
 56 tam upādhyāyaḥ pratyuvāca
     katham asi kūpe patita iti
 57 sa taṃ pratyuvāca
     arkapatrāṇi bhakṣayitvāndhī bhūto 'smi
     ataḥ kūpe patita iti
 58 tam upādhyāyaḥ pratyuvāca
     aśvinau stuhi
     tau tvāṃ cakṣuṣmantaṃ kariṣyato deva bhiṣajāv iti
 59 sa evam ukta upādhyāyena stotuṃ pracakrame devāv aśvinau vāgbhir ṛgbhiḥ
 60 prapūrvagau pūrvajau citrabhānū; girā vā śaṃsāmi tapanāv anantau
     divyau suparṇau virajau vimānāv; adhikṣiyantau bhuvanāni viśvā
 61 hiraṇmayau śakunī sāmparāyau; nāsatya dasrau sunasau vaijayantau
     śukraṃ vayantau tarasā suvemāv; abhi vyayantāv asitaṃ vivasvat
 62 grastāṃ suparṇasya balena vartikām; amuñcatām aśvinau saubhagāya
     tāvat suvṛttāv anamanta māyayā; sattamā gā aruṇā udāvahan
 63 ṣaṣṭiś ca gāvas triśatāś ca dhenava; ekaṃ vatsaṃ suvate taṃ duhanti
     nānā goṣṭhā vihitā ekadohanās; tāv aśvinau duhato gharmam ukthyam
 64 ekāṃ nābhiṃ saptaśatā arāḥ śritāḥ; pradhiṣv anyā viṃśatir arpitā arāḥ
     anemi cakraṃ parivartate 'jaraṃ; māyāśvinau samanakti carṣaṇī
 65 ekaṃ cakraṃ vartate dvādaśāraṃ; pradhi ṣaṇ ṇābhim ekākṣam amṛtasya dhāraṇam
     yasmin devā adhi viśve viṣaktās; tāv aśvinau muñcato mā viṣīdatam
 66 aśvināv indram amṛtaṃ vṛttabhūyau; tirodhattām aśvinau dāsapatnī
     bhittvā girim aśvinau gām udācarantau; tad vṛṣṭam ahnā prathitā valasya
 67 yuvāṃ diśo janayatho daśāgre; samānaṃ mūrdhni rathayā viyanti
     tāsāṃ yātam ṛṣayo 'nuprayānti; devā manuṣyāḥ kṣitim ācaranti
 68 yuvāṃ varṇān vikurutho viśvarūpāṃs; te 'dhikṣiyanti bhuvanāni viśvā
     te bhānavo 'py anusṛtāś caranti; devā manuṣyāḥ kṣitim ācaranti
 69 tau nāsatyāv aśvināv āmahe vāṃ; srajaṃ ca yāṃ bibhṛthaḥ puṣkarasya
     tau nāsatyāv amṛtāvṛtāvṛdhāv; ṛte devās tat prapadena sūte
 70 mukhena garbhaṃ labhatāṃ yuvānau; gatāsur etat prapadena sūte
     sadyo jāto mātaram atti garbhas tāv; aśvinau muñcatho jīvase gāḥ
 71 evaṃ tenābhiṣṭutāv aśvināv ājagmatuḥ
     āhatuś cainam
     prītau svaḥ
     eṣa te 'pūpaḥ
     aśānainam iti
 72 sa evam utaḥ pratyuvāca
     nānṛtam ūcatur bhavantau
     na tv aham etam apūpam upayoktum utsahe anivedya gurava iti
 73 tatas tam aśvināv ūcatuḥ
     āvābhyāṃ purastād bhavata upādhyāyenaivam evābhiṣṭutābhyām apūpaḥ prītābhyāṃ dattaḥ
     upayuktaś ca sa tenānivedya gurave
     tvam api tathaiva kuruṣva yathā kṛtam upādhyāyeneti
 74 sa evam uktaḥ punar eva pratyuvācaitau
     pratyanunaye bhavantāv aśvinau
     notsahe 'ham anivedyopādhyāyāyopayoktum iti
 75 tam aśvināv āhatuḥ
     prītau svas tavānayā guruvṛttyā
     upādhyāyasya te kārṣṇāyasā dantāḥ
     bhavato hiraṇmayā bhaviṣyanti
     cakṣuṣmāṃś ca bhaviṣyasi
     śreyaś cāvāpsyasīti
 76 sa evam ukto 'śvibhyāṃ labdhacakṣur upādhyāya sakāśam āgamyopādhyāyam abhivādyācacakṣe
     sa cāsya prītimān abhūt
 77 āha cainam
     yathāśvināv āhatus tathā tvaṃ śreyo 'vāpsyasīti
     sarve ca te vedāḥ pratibhāsyantīti
 78 eṣā tasyāpi parīkṣopamanyoḥ
 79 athāparaḥ śiṣyas tasyaivāyodasya dhaumyasya vedo nāma
 80 tam upādhyāyaḥ saṃdideśa
     vatsa veda ihāsyatām
     bhavatā madgṛhe kaṃ cit kālaṃ śuśrūṣamāṇena bhavitavyam
     śreyas te bhaviṣyatīti
 81 sa tathety uktvā guru kule dīrghakālaṃ guruśuśrūṣaṇaparo 'vasat
     gaur iva nityaṃ guruṣu dhūrṣu niyujyamānaḥ śītoṣṇakṣut tṛṣṇā duḥkhasahaḥ sarvatrāpratikūlaḥ
 82 tasya mahatā kālena guruḥ paritoṣaṃ jagāma
     tatparitoṣāc ca śreyaḥ sarvajñatāṃ cāvāpa
     eṣā tasyāpi parīkṣā vedasya
 83 sa upādhyāyenānujñātaḥ samāvṛttas tasmād guru kulavāsād gṛhāśramaṃ pratyapadyata
     tasyāpi svagṛhe vasatas trayaḥ śiṣyā babhūvuḥ
 84 sa śiṣyān na kiṃ cid uvāca
     karma vā kriyatāṃ guruśuśrūṣā veti
     duḥkhābhijño hi guru kulavāsasya śiṣyān parikleśena yojayituṃ neyeṣa
 85 atha kasya cit kālasya vedaṃ brāhmaṇaṃ janamejayaḥ pauṣyaś ca kṣatriyāv upetyopādhyāyaṃ varayāṃ cakratuḥ
 86 sa kadā cid yājya kāryeṇābhiprasthita uttaṅkaṃ nāma śiṣyaṃ niyojayām āsa
     bho uttaṅka yat kiṃ cid asmad gṛhe parihīyate yad icchāmy aham aparihīṇaṃ bhavatā kriyamāṇam iti
 87 sa evaṃ pratisamādiśyottaṅkaṃ vedaḥ pravāsaṃ jagāma
 88 athottaṅko guruśuśrūṣur guru niyogam anutiṣṭhamānas tatra guru kule vasati sma
 89 sa vasaṃs tatropādhyāya strībhiḥ sahitābhir āhūyoktaḥ
     upādhyāyinī te ṛtumatī
     upādhyāyaś ca proṣitaḥ
     asyā yathāyam ṛtur vandhyo na bhavati tathā kriyatām
     etad viṣīdatīti
 90 sa evam uktas tāḥ striyaḥ pratyuvāca
     na mayā strīṇāṃ vacanād idam akāryaṃ kāryam
     na hy aham upādhyāyena saṃdiṣṭaḥ
     akāryam api tvayā kāryam iti
 91 tasya punar upādhyāyaḥ kālāntareṇa gṛhān upajagāma tasmāt pravāsāt
     sa tadvṛttaṃ tasyāśeṣam upalabhya prītimān abhūt
 92 uvāca cainam
     vatsottaṅka kiṃ te priyaṃ karavāṇīti
     dharmato hi śuśrūṣito 'smi bhavatā
     tena prītiḥ paraspareṇa nau saṃvṛddhā
     tad anujāne bhavantam
     sarvām eva siddhiṃ prāpsyasi
     gamyatām iti
 93 sa evam uktaḥ pratyuvāca
     kiṃ te priyaṃ karavāṇīti
     evaṃ hy āhuḥ
 94 yaś cādharmeṇa vibrūyād yaś cādharmeṇa pṛcchati
 95 tayor anyataraḥ praiti vidveṣaṃ cādhigacchati
     so 'ham anujñāto bhavatā icchāmīṣṭaṃ te gurvartham upahartum iti
 96 tenaivam ukta upādhyāyaḥ pratyuvāca
     vatsottaṅka uṣyatāṃ tāvad iti
 97 sa kadā cit tam upādhyāyam āhottaṅkaḥ
     ājñāpayatu bhavān
     kiṃ te priyam upaharāmi gurvartham iti
 98 tam upādhyāyaḥ pratyuvāca
     vatsottaṅka bahuśo māṃ codayasi gurvartham upahareyam iti
     tad gaccha
     enāṃ praviśyopādhyāyanīṃ pṛccha kim upaharāmīti
     eṣā yad bravīti tad upaharasveti
 99 sa evam uktopādhyāyenopādhyāyinīm apṛcchat
     bhavaty upādhyāyenāsmy anujñāto gṛhaṃ gantum
     tad icchāmīṣṭaṃ te gurvartham upahṛtyānṛṇo gantum
     tad ājñāpayatu bhavatī
     kim upaharāmi gurvartham iti
 100 saivam uktopādhyāyiny uttaṅkaṃ pratyuvāca
    gaccha pauṣyaṃ rājānam
    bhikṣasva tasya kṣatriyayā pinaddhe kuṇḍale
    te ānayasva
    itaś caturthe 'hani puṇyakaṃ bhavitā
    tābhyām ābaddhābhyāṃ brāhmaṇān pariveṣṭum icchāmi
    śobhamānā yathā tābhyāṃ kuṇḍalābhyāṃ tasminn ahani saṃpādayasva
    śreyo hi te syāt kṣaṇaṃ kurvata iti
101 sa evam ukta upādhyāyinyā prātiṣṭhatottaṅkaḥ
    sa pathi gacchann apaśyad ṛṣabham atipramāṇaṃ tam adhirūḍhaṃ ca puruṣam atipramāṇam eva
102 sa puruṣa uttaṅkam abhyabhāṣata
    uttaṅkaitat purīṣam asya ṛṣabhasya bhakṣasveti
103 sa evam ukto naicchati
104 tam āha puruṣo bhūyaḥ
    bhakṣayasvottaṅka
    mā vicāraya
    upādhyāyenāpi te bhakṣitaṃ pūrvam iti
105 sa evam ukto bāḍham ity uktvā tadā tad ṛṣabhasya purīṣaṃ mūtraṃ ca bhakṣayitvottaṅkaḥ pratasthe yatra sa kṣatriyaḥ pauṣyaḥ
106 tam upetyāpaśyad uttaṅka āsīnam
    sa tam upetyāśīrbhir abhinandyovāca
    arthī bhavantam upagato 'smīti
107 sa enam abhivādyovāca
    bhagavan pauṣyaḥ khalv aham
    kiṃ karavāṇīti
108 tam uvācottaṅkaḥ
    gurvarthe kuṇḍalābhyām arthy āgato 'smīti ye te kṣatriyayā pinaddhe kuṇḍale te bhavān dātum arhatīti
109 taṃ pauṣyaḥ pratyuvāca
    praviśyāntaḥpuraṃ kṣatriyā yācyatām iti
110 sa tenaivam uktaḥ praviśyāntaḥpuraṃ kṣatriyāṃ nāpaśyat
111 sa pauṣyaṃ punar uvāca
    na yuktaṃ bhavatā vayam anṛtenopacaritum
    na hi te kṣatriyāntaḥpure saṃnihitā
    naināṃ paśyāmīti
112 sa evam uktaḥ pauṣyas taṃ pratyuvāca
    saṃprati bhavān ucchiṣṭaḥ
    smara tāvat
    na hi sā kṣatriyā ucchiṣṭenāśucinā vā śakyā draṣṭum
    pativratātvād eṣā nāśucer darśanam upaitīti
113 athaivam ukta uttaṅkaḥ smṛtvovāca
    asti khalu mayocchiṣṭenopaspṛṣṭaṃ śīghraṃ gacchatā ceti
114 taṃ pauṣyaḥ pratyuvāca
    etat tad evaṃ hi
    na gacchatopaspṛṣṭaṃ bhavati na sthiteneti
115 athottaṅkas tathety uktvā prāṅmukha upaviśya suprakṣālita pāṇipādavadano 'śabdābhir hṛdayaṃgamābhir adbhir upaspṛśya triḥ pītvā dviḥ pramṛjya khāny adbhir upaspṛśyāntaḥpuraṃ praviśya tāṃ kṣatriyām apaśyat
116 sā ca dṛṣṭvaivottaṅkam abhyutthāyābhivādyovāca
    svāgataṃ te bhagavan
    ājñāpaya kiṃ karavāṇīti
117 sa tām uvāca
    ete kuṇḍale gurvarthaṃ me bhikṣite dātum arhasīti
118 sā prītā tena tasya sadbhāvena pātram ayam anatikramaṇīyaś ceti matvā te kuṇḍale avamucyāsmai prāyacchat
119 āha cainam
    ete kuṇḍale takṣako nāgarājaḥ prārthayati
    apramatto netum arhasīti
120 sa evam uktas tāṃ kṣatriyāṃ pratyuvāca
    bhavati sunirvṛttā bhava
    na māṃ śaktas takṣako nāgarājo dharṣayitum iti
121 sa evam uktvā tāṃ kṣatriyām āmantrya pauṣya sakāśam āgacchat
122 sa taṃ dṛṣṭvovāca
    bhoḥ pauṣya prīto 'smīti
123 taṃ pauṣyaḥ pratyuvāca
    bhagavaṃś cirasya pātram āsādyate
    bhavāṃś ca guṇavān atithiḥ
    tat kariye śrāddham
    kṣaṇaḥ kriyatām iti
124 tam uttaṅkaḥ pratyuvāca
    kṛtakṣaṇa evāsmi
    śīghram icchāmi yathopapannam annam upahṛtaṃ bhavateti
125 sa tathety uktvā yathopapannenānnenainaṃ bhojayām āsa
126 athottaṅkaḥ śītam annaṃ sakeśaṃ dṛṣṭvāśucy etad iti matvā pauṣyam uvāca
    yasmān me aśucy annaṃ dadāsi tasmad andho bhaviṣyasīti
127 taṃ pauṣyaḥ pratyuvāca
    yasmāt tvam apy aduṣṭam annaṃ dūṣayasi tasmād anapatyo bhaviṣyasīti
128 so 'tha pauṣyas tasyāśuci bhāvam annasyāgamayām āsa
129 atha tadannaṃ muktakeśyā striyopahṛtaṃ sakeśam aśuci matvottaṅkaṃ prasādayām āsa
    bhagavann ajñānād etad annaṃ sakeśam upahṛtaṃ śītaṃ ca
    tat kṣāmaye bhavantam
    na bhaveyam andha iti
130 tam uttaṅkaḥ pratyuvāca
    na mṛṣā bravīmi
    bhūtvā tvam andho nacirād anandho bhaviṣyasīti
    mamāpi śāpo na bhaved bhavatā datta iti
131 taṃ pauṣyaḥ pratyuvāca
    nāhaṃ śaktaḥ śāpaṃ pratyādātum
    na hi me manyur adyāpy upaśamaṃ gacchati
    kiṃ caitad bhavatā na jñāyate yathā
132 nāvanītaṃ hṛdayaṃ brāhmaṇasya; vāci kṣuro nihitas tīkṣṇadhāraḥ
    viparītam etad ubhayaṃ kṣatriyasya; vān nāvanītī hṛdayaṃ tīkṣṇadhāram
133 iti
    tad evaṃgate na śakto 'haṃ tīkṣṇahṛdayatvāt taṃ śāpam anyathā kartum
    gamyatām iti
134 tam uttaṅkaḥ pratyuvāca
    bhavatāham annasyāśuci bhāvam āgamayya pratyanunītaḥ
    prāk ca te 'bhihitam
    yasmād aduṣṭam annaṃ dūṣayasi tasmād anapatyo bhaviṣyasīti
    duṣṭe cānne naiṣa mama śāpo bhaviṣyatīti
135 sādhayāmas tāvad ity uktvā prātiṣṭhatottaṅkas te kuṇḍale gṛhītvā
136 so 'paśyat pathi nagnaṃ śramaṇam āgacchantaṃ muhur muhur dṛśyamānam adṛśyamānaṃ ca
    athottaṅkas te kuṇḍale bhūmau nikṣipyodakārthaṃ pracakrame
137 etasminn antare sa śramaṇas tvaramāṇa upasṛtya te kuṇḍale gṛhītvā prādravat
    tam uttaṅko 'bhisṛtya jagrāha
    sa tad rūpaṃ vihāya takṣaka rūpaṃ kṛtvā sahasā dharaṇyāṃ vivṛtaṃ mahābilaṃ viveśa
138 praviśya ca nāgalokaṃ svabhavanam agacchat
    tam uttaṅko 'nvāviveśa tenaiva bilena
    praviśya ca nāgān astuvad ebhiḥ ślokaiḥ
139 ya airāvata rājānaḥ sarpāḥ samitiśobhanāḥ
    varṣanta iva jīmūtāḥ savidyutpavaneritāḥ
140 surūpāś ca virūpāś ca tathā kalmāṣakuṇḍalāḥ
    ādityavan nākapṛṣṭhe rejur airāvatodbhavāḥ
141 bahūni nāgavartmāni gaṅgāyās tīra uttare
    icchet ko 'rkāṃśu senāyāṃ cartum airāvataṃ vinā
142 śatāny aśītir aṣṭau ca sahasrāṇi ca viṃśatiḥ
    sarpāṇāṃ pragrahā yānti dhṛtarāṣṭro yad ejati
143 ye cainam upasarpanti ye ca dūraṃ paraṃ gatāḥ
    aham airāvata jyeṣṭhabhrātṛbhyo 'karavaṃ namaḥ
144 yasya vāsaḥ kurukṣetre khāṇḍave cābhavat sadā
    taṃ kādraveyam astauṣaṃ kuṇḍalārthāya takṣakam
145 takṣakaś cāśvasenaś ca nityaṃ sahacarāv ubhau
    kurukṣetre nivasatāṃ nadīm ikṣumatīm anu
146 jaghanyajas takṣakasya śrutaseneti yaḥ śrutaḥ
    avasadyo mahad dyumni prārthayan nāgamukhyatām
    karavāṇi sadā cāhaṃ namas tasmai mahātmane
147 evaṃ stuvann api nāgān yadā te kuṇḍale nālabhad athāpaśyat striyau tantre adhiropya paṭaṃ vayantyau
148 tasmiṃś ca tantre kṛṣṇāḥ sitāś ca tantavaḥ
    cakraṃ cāpaśyat ṣaḍbhiḥ kumāraiḥ parivartyamānam
    puruṣaṃ cāpaśyad darśanīyam
149 sa tān sarvās tuṣṭāvaibhir mantravādaślokaiḥ
150 trīṇy arpitāny atra śatāni madhye; ṣaṣṭiś ca nityaṃ carati dhruve 'smin
    cakre caturviṃśatiparva yoge ṣaḍ; yat kumārāḥ parivartayanti
151 tantraṃ cedaṃ viśvarūpaṃ yuvatyau; vayatas tantūn satataṃ vartayantyau
    kṛṣṇān sitāṃś caiva vivartayantyau; bhūtāny ajasraṃ bhuvanāni caiva
152 vajrasya bhartā bhuvanasya goptā; vṛtrasya hantā namucer nihantā
    kṛṣṇe vasāno vasane mahātmā; satyānṛte yo vivinakti loke
153 yo vājinaṃ garbham apāṃ purāṇaṃ; vaiśvānaraṃ vāhanam abhyupetaḥ
    namaḥ sadāsmai jagad īśvarāya; lokatrayeśāya puraṃdarāya
154 tataḥ sa enaṃ puruṣaḥ prāha
    prīto 'smi te 'ham anena stotreṇa
    kiṃ te priyaṃ karavāṇīti
155 sa tam uvāca
    nāgā me vaśam īyur iti
156 sa enaṃ puruṣaḥ punar uvāca
    etam aśvam apāne dhamasveti
157 sa tam aśvam apāne 'dhamat
    athāśvād dhamyamānāt sarvasrotobhyaḥ sadhūmā arciṣo 'gner niṣpetuḥ
158 tābhir nāgaloko dhūpitaḥ
159 atha sasaṃbhramas takṣako 'gnitejo bhayaviṣaṇṇas te kuṇḍale gṛhītvā sahasā svabhavanān niṣkramyottaṅkam uvāca
    ete kuṇḍale pratigṛhṇātu bhavān iti
160 sa te pratijagrāhottaṅkaḥ
    kuṇḍale pratigṛhyācintayat
    adya tat puṇyakam upādhyāyinyāḥ
    dūraṃ cāham abhyāgataḥ
    kathaṃ nu khalu saṃbhāvayeyam iti
161 tata enaṃ cintayānam eva sa puruṣa uvāca
    uttaṅka enam aśvam adhiroha
    eṣa tvāṃ kṣaṇād evopādhyāya kulaṃ prāpayiṣyatīti
162 sa tathety uktvā tam aśvam adhiruhya pratyājagāmopādhyāya kulam
    upādhyāyinī ca snātā keśān āvapayanty upaviṣṭottaṅko nāgacchatīti śāpāyāsya mano dadhe
163 athottaṅkaḥ praviśyopādhyāyinīm abhyavādayat
    te cāsyai kuṇḍale prāyacchat
164 sā cainaṃ pratyuvāca
    uttaṅka deśe kāle 'bhyāgataḥ
    svāgataṃ te vatsa
    manāg asi mayā na śaptaḥ
    śreyas tavopasthitam
    siddham āpnuhīti
165 athottaṅka upādhyāyam abhyavādayat
    tam upādhyāyaḥ pratyuvāca
    vatsottaṅka svāgataṃ te
    kiṃ ciraṃ kṛtam iti
166 tam uttaṅka upādhyāyaṃ pratyuvāca
    bhos takṣakeṇa nāgarājena vighnaḥ kṛto 'smin karmaṇi
    tenāsmi nāgalokaṃ nītaḥ
167 tatra ca mayā dṛṣṭe striyau tantre 'dhiropya paṭaṃ vayantyau
    tasmiṃś ca tantre kṛṣṇāḥ sitāś ca tantavaḥ
    kiṃ tat
168 tatra ca mayā cakraṃ dṛṣṭaṃ dvādaśāram
    ṣaṭ cainaṃ kumārāḥ parivartayanti
    tad api kim
169 puruṣaś cāpi mayā dṛṣṭaḥ
    sa punaḥ kaḥ
170 aśvaś cātipramāṇa yuktaḥ
    sa cāpi kaḥ
171 pathi gacchatā mayarṣabho dṛṣṭaḥ
    taṃ ca puruṣo 'dhirūḍhaḥ
    tenāsmi sopacāram uktaḥ
    uttaṅkāsyarṣabhasya purīṣaṃ bhakṣaya
    upādhyāyenāpi te bhakṣitam iti
    tatas tad vacanān mayā tad ṛṣabhasya purīṣam upayuktam
    tad icchāmi bhavatopadiṣṭaṃ kiṃ tad iti
172 tenaivam ukta upādhyāyaḥ pratyuvāca
    ye te striyau dhātā vidhātā ca
    ye ca te kṛṣṇāḥ sitāś ca tantavas te rātryahanī
173 yad api tac cakraṃ dvādaśāraṃ ṣaṭ kumārāḥ parivartayanti te ṛtavaḥ ṣaṭ saṃvatsaraś cakram
    yaḥ puruṣaḥ sa parjanyaḥ
    yo 'śvaḥ so 'gniḥ
174 ya ṛṣabhas tvayā pathi gacchatā dṛṣṭaḥ sa airāvato nāgarājaḥ
    yaś cainam adhirūḍhaḥ sendraḥ
    yad api te purīṣaṃ bhakṣitaṃ tasya ṛṣabhasya tad amṛtam
175 tena khalv asi na vyāpannas tasmin nāgabhavane
    sa cāpi mama sakhā indraḥ
176 tad anugrahāt kuṇḍale gṛhītvā punar abhyāgato 'si
    tat saumya gamyatām
    anujāne bhavantam
    śreyo 'vāpsyasīti
177 sa upādhyāyenānujñāta uttaṅkaḥ kruddhas takṣakasya praticikīrṣamāṇo hāstinapuraṃ pratasthe
178 sa hāstinapuraṃ prāpya nacirād dvijasattamaḥ
    samāgacchata rājānam uttaṅko janamejayam
179 purā takṣaśilātas taṃ nivṛttam aparājitam
    samyag vijayinaṃ dṛṣṭvā samantān mantribhir vṛtam
180 tasmai jayāśiṣaḥ pūrvaṃ yathānyāyaṃ prayujya saḥ
    uvācainaṃ vacaḥ kāle śabdasaṃpannayā girā
181 anyasmin karaṇīye tvaṃ kārye pārthiva sattama
    bālyād ivānyad eva tvaṃ kuruṣe nṛpasattama
182 evam uktas tu vipreṇa sa rājā pratyuvāca ha
    janamejayaḥ prasannātmā samyak saṃpūjya taṃ munim
183 āsāṃ prajānāṃ paripālanena; svaṃ kṣatradharmaṃ paripālayāmi
    prabrūhi vā kiṃ kriyatāṃ dvijendra; śuśrūṣur asmy adya vacas tvadīyam
184 sa evam uktas tu nṛpottamena; dvijottamaḥ puṇyakṛtāṃ variṣṭhaḥ
    uvāca rājānam adīnasattvaṃ; svam eva kāryaṃ nṛpateś ca yat tat
185 takṣakeṇa narendrendra yena te hiṃsitaḥ pitā
    tasmai pratikuruṣva tvaṃ pannagāya durātmane
186 kāryakālaṃ ca manye 'haṃ vidhidṛṣṭasya karmaṇaḥ
    tad gacchāpacitiṃ rājan pitus tasya mahātmanaḥ
187 tena hy anaparādhī sa daṣṭo duṣṭāntar ātmanā
    pañcatvam agamad rājā varjāhata iva drumaḥ
188 baladarpa samutsiktas takṣakaḥ pannagādhamaḥ
    akāryaṃ kṛtavān pāpo yo 'daśat pitaraṃ tava
189 rājarṣir vaṃśagoptāram amara pratimaṃ nṛpam
    jaghāna kāśyapaṃ caiva nyavartayata pāpakṛt
190 dagdhum arhasi taṃ pāpaṃ jvalite havyavāhane
    sarvasatre mahārāja tvayi tad dhi vidhīyate
191 evaṃ pituś cāpacitiṃ gatavāṃs tvaṃ bhaviṣyasi
    mama priyaṃ ca sumahat kṛtaṃ rājan bhaviṣyati
192 karmaṇaḥ pṛthivīpāla mama yena durātmanā
    vighnaḥ kṛto mahārāja gurvarthaṃ carato 'nagha
193 etac chrutvā tu nṛpatis takṣakasya cukopa ha
    uttaṅka vākyahaviṣā dīpto 'gnir haviṣā yathā
194 apṛcchac ca tadā rājā mantriṇaḥ svān suduḥkhitaḥ
    uttaṅkasyaiva sāṃnidhye pituḥ svargagatiṃ prati
195 tadaiva hi sa rājendro duḥkhaśokāpluto 'bhavat
    yadaiva pitaraṃ vṛttam uttaṅkād aśṛṇot tadā

SECTION III

(Paushya Parva)

Sauti said, "Janamejaya, the son of Parikshit, was, with his brothers, attending his long sacrifice on the plains of Kurukshetra. His brothers were three, Srutasena, Ugrasena, and Bhimasena. And as they were sitting at the sacrifice, there arrived at the spot an offspring of Sarama (the celestial bitch). And belaboured by the brothers of Janamejaya, he ran away to his mother, crying in pain. And his mother seeing him crying exceedingly asked him, 'Why criest thou so? Who hath beaten thee? And being thus questioned, he said unto his mother, 'I have been belaboured by the brothers of Janamejaya.' And his mother replied, 'Thou hast committed some fault for which hast thou been beaten!' He answered, 'I have not committed any fault. I have not touched the sacrificial butter with my tongue, nor have I even cast a look upon it.' His mother Sarama hearing this and much distressed at the affliction of her son went to the place where Janamejaya with his brothers was at his long-extending sacrifice. And she addressed Janamejaya in anger, saying, 'This my son
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hath committed no fault: he hath not looked upon your sacrificial butter, nor hath he touched it with his tongue. Wherefore hath he been beaten?' They said not a word in reply; whereupon she said, 'As ye have beaten my son who hath committed no fault, therefore shall evil come upon ye, when ye least expect it.'
"Janamejaya, thus addressed by the celestial bitch, Sarama, became exceedingly alarmed and dejected. And after the sacrifice was concluded returned to Hastinapura, and began to take great pains in searching for a Purohita who could by procuring absolution for his sin, neutralise the effect of the curse.
"One day Janamejaya, the son of Parikshit, while a-hunting, observed in a particular part of his dominions a hermitage where dwelt a certain Rishi of fame, Srutasrava. He had a son named Somasrava deeply engaged in ascetic devotions. Being desirous of appointing that son of the Rishi as his Purohita, Janamejaya, the son of Parikshit, saluted the Rishi and addressed him, saying, 'O possessor of the six attributes, let this thy son be my purohita.' The Rishi thus addressed, answered Janamejaya, 'O Janamejaya, this my son, deep in ascetic devotions, accomplished in the study of the Vedas, and endued with the full force of my asceticism, is born of (the womb of) a she-snake that had drunk my vital fluid. He is able to absolve thee from all offences save those committed against Mahadeva. But he hath one particular habit, viz. he would grant to any Brahmana whatever might be begged of him. If thou canst put up with it, then thou take him.' Janamejaya thus addressed replied to the Rishi, 'It shall be even so.' And accepting him for his Purohita, he returned to his capital; and he then addressed his brothers saying, 'This is the person I have chosen for my spiritual master; whatsoever he may say must be complied with by you without examination.' And his brothers did as they were directed. And giving these directions to his brothers, the king marched towards Takshyashila and brought that country under his authority.
"About this time there was a Rishi, Ayoda-Dhaumya by name. And Ayoda-Dhaumya had three disciples, Upamanyu, Aruni, and Veda. And the Rishi bade one of these disciples, Aruni of Panchala, to go and stop up a breach in the water-course of a certain field. And Aruni of Panchala, thus ordered by his preceptor, repaired to the spot. And having gone there he saw that he could not stop up the breach in the water-course by ordinary means. And he was distressed because he could not do his preceptor's bidding. But at length he saw a way and said, 'Well, I will do it in this way.' He then went down into the breach and lay down himself there. And the water was thus confined.
"And some time after, the preceptor Ayoda-Dhaumya asked his other disciples where Aruni of Panchala was. And they answered, 'Sir, he hath been sent by yourself saying, 'Go, stop up the breach in the water-course
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of the field,' Thus reminded, Dhaumya, addressing his pupils, said, 'Then let us all go to the place where he is.'
"And having arrived there, he shouted, 'Ho Aruni of Panchala! Where art thou? Come hither, my child.' And Aruni hearing the voice of his preceptor speedily came out of the water-course and stood before his preceptor. And addressing the latter, Aruni said, 'Here I am in the breach of the water-course. Not having been able to devise any other means, I entered myself for the purpose of preventing the water running out. It is only upon hearing thy voice that, having left it and allowed the waters to escape, I have stood before thee. I salute thee, Master; tell me what I have to do.'
"The preceptor, thus addressed, replied, 'Because in getting up from the ditch thou hast opened the water-course, thenceforth shalt thou be called Uddalaka as a mark of thy preceptor's favour. And because my words have been obeyed by thee, thou shalt obtain good fortune. And all the Vedas shall shine in thee and all the Dharmasastras also.' And Aruni, thus addressed by his preceptor, went to the country after his heart.
"The name of another of Ayoda-Dhaumya's disciples was Upamanyu. And Dhaumya appointed him saying, 'Go, my child, Upamanyu, look after the kine.' And according to his preceptor's orders, he went to tend the kine. And having watched them all day, he returned in the evening to his preceptor's house and standing before him he saluted him respectfully. And his preceptor seeing him in good condition of body asked him, 'Upamanyu, my child, upon what dost thou support thyself? Thou art exceedingly plump.' And he answered, 'Sir, I support myself by begging'. And his preceptor said, 'What is obtained in alms should not be used by thee without offering it to me.' And Upamanyu, thus told, went away. And having obtained alms, he offered the same to his preceptor. And his preceptor took from him even the whole. And Upamanyu, thus treated, went to attend the cattle. And having watched them all day, he returned in the evening to his preceptor's abode. And he stood before his preceptor and saluted him with respect. And his preceptor perceiving that he still continued to be of good condition of body said unto him, 'Upamanyu, my child, I take from thee even the whole of what thou obtainest in alms, without leaving anything for thee. How then dost thou, at present, contrive to support thyself?' And Upamanyu said unto his preceptor, 'Sir, having made over to you all that I obtain in alms, I go a-begging a second time for supporting myself.' And his preceptor then replied, 'This is not the way in which thou shouldst obey the preceptor. By this thou art diminishing the support of others that live by begging. Truly having supported thyself so, thou hast proved thyself covetous.' And Upamanyu, having signified his assent to all that his preceptor said, went away to attend the cattle. And having watched them all day, he returned to
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his preceptor's house. And he stood before his preceptor and saluted him respectfully. And his preceptor observing that he was still fat, said again unto him, 'Upamanyu, my child, I take from thee all thou obtainest in alms and thou dost not go a-begging a second time, and yet art thou in healthy condition. How dost thou support thyself?' And Upamanyu, thus questioned, answered, 'Sir, I now live upon the milk of these cows.' And his preceptor thereupon told him, 'It is not lawful for thee to appropriate the milk without having first obtained my consent.' And Upamanyu having assented to the justice of these observations, went away to tend the kine. And when he returned to his preceptor's abode, he stood before him and saluted him as usual. And his preceptor seeing that he was still fat, said, 'Upamanyu, my child, thou eatest no longer of alms, nor dost thou go a-begging a second time, not even drinkest of the milk; yet art thou fat. By what means dost thou contrive to live now? And Upamanyu replied, 'Sir, I now sip the froth that these calves throw out, while sucking their mother's teats.' And the preceptor said, 'These generous calves, I suppose, out of compassion for thee, throw out large quantities of froth. Wouldst thou stand in the way of their full meals by acting as thou hast done? Know that it is unlawful for thee to drink the froth.' And Upamanyu, having signified his assent to this, went as before to tend the cows. And restrained by his preceptor, he feedeth not on alms, nor hath he anything else to eat; he drinketh not of the milk, nor tasteth he of the froth!
"And Upamanyu, one day, oppressed by hunger, when in a forest, ate of the leaves of the Arka (Asclepias gigantea). And his eyes being affected by the pungent, acrimonious, crude, and saline properties of the leaves which he had eaten, he became blind. And as he was crawling about, he fell into a pit. And upon his not returning that day when the sun was sinking down behind the summit of the western mountains, the preceptor observed to his disciples that Upamanyu was not yet come. And they told him that he had gone out with the cattle.
"The preceptor then said, 'Upamanyu being restrained by me from the use of everything, is, of course, and therefore, doth not come home until it be late. Let us then go in search of him.' And having said this, he went with his disciples into the forest and began to shout, saying, 'Ho Upamanyu, where art thou?' And Upamanyu hearing his preceptor's voice answered in a loud tone, 'Here I am at the bottom of a well.' And his preceptor asked him how he happened to be there. And Upamanyu replied, 'Having eaten of the leaves of the Arka plant I became blind, and so have I fallen into this well.' And his preceptor thereupon told him, 'Glorify the twin Aswins, the joint physicians of the gods, and they will restore thee thy sight.' And Upamanyu thus directed by his preceptor began to glorify the twin Aswins, in the following words of the Rig Veda:
'Ye have existed before the creation! Ye first-born beings, ye are displayed
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in this wondrous universe of five elements! I desire to obtain you by the help of the knowledge derived from hearing, and of meditation, for ye are Infinite! Ye are the course itself of Nature and intelligent Soul that pervades that course! Ye are birds of beauteous feathers perched on the body that is like to a tree! Ye are without the three common attributes of every soul! Ye are incomparable! Ye, through your spirit in every created thing, pervade the Universe!
"Ye are golden Eagles! Ye are the essence into which all things disappear! Ye are free from error and know no deterioration! Ye are of beauteous beaks that would not unjustly strike and are victorious in every encounter! Ye certainly prevail over time! Having created the sun, ye weave the wondrous cloth of the year by means of the white thread of the day and the black thread of the night! And with the cloth so woven, ye have established two courses of action appertaining respectively to the Devas and the Pitris. The bird of Life seized by Time which represents the strength of the Infinite soul, ye set free for delivering her unto great happiness! They that are in deep ignorance, as long as they are under delusions of their senses, suppose you, who are independent of the attributes of matter, to be gifted with form! Three hundred and sixty cows represented by three hundred and sixty days produce one calf between them which is the year. That calf is the creator and destroyer of all. Seekers of truth following different routes, draw the milk of true knowledge with its help. Ye Aswins, ye are the creators of that calf!
"The year is but the nave of a wheel to which is attached seven hundred and twenty spokes representing as many days and nights. The circumference of this wheel represented by twelve months is without end. This wheel is full of delusions and knows no deterioration. It affects all creatures whether to this or of the other worlds. Ye Aswins, this wheel of time is set in motion by you!
"The wheel of Time as represented by the year has a nave represented by the six seasons. The number of spokes attached to that nave is twelve as represented by the twelve signs of the Zodiac. This wheel of Time manifests the fruits of the acts of all things. The presiding deities of Time abide in that wheel. Subject as I am to its distressful influence, ye Aswins, liberate me from that wheel of Time. Ye Aswins, ye are this universe of five elements! Ye are the objects that are enjoyed in this and in the other world! Make me independent of the five elements! And though ye are the Supreme Brahma, yet ye move over the Earth in forms enjoying the delights that the senses afford.
"In the beginning, ye created the ten points of the universe! Then have ye placed the Sun and the Sky above! The Rishis, according to the course of the same Sun, perform their sacrifices, and the gods and men, according to what hath been appointed for them, perform their sacrifices also enjoying the fruits of those acts!
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"Mixing the three colours, ye have produced all the objects of sight! It is from these objects that the Universe hath sprung whereon the gods and men are engaged in their respective occupations, and, indeed, all creatures endued with life!
"Ye Aswins, I adore you! I also adore the Sky which is your handiwork! Ye are the ordainers of the fruits of all acts from which even the gods are not free! Ye are yourselves free from the fruits of your acts!
"Ye are the parents of all! As males and females it is ye that swallow the food which subsequently develops into the life creating fluid and blood! The new-born infant sucks the teat of its mother. Indeed it is ye that take the shape of the infant! Ye Aswins, grant me my sight to protect my life!"
The twin Aswins, thus invoked, appeared and said, 'We are satisfied. Here is a cake for thee. Take and eat it.' And Upamanyu thus addressed, replied, 'Your words, O Aswins, have never proved untrue. But without first offering this cake to my preceptor I dare not take it.' And the Aswins thereupon told him, 'Formerly, thy preceptor had invoked us. We thereupon gave him a cake like this; and he took it without offering it to his master. Do thou do that which thy preceptor did.' Thus addressed, Upamanyu again said unto them, 'O Aswins, I crave your pardon. Without offering it to my preceptor I dare not apply this cake.' The Aswins then said, 'O, we are pleased with this devotion of thine to thy preceptor. Thy master's teeth are of black iron. Thine shall be of gold. Thou shall be restored to sight and shall have good fortune.'
"Thus spoken to by the Aswins he recovered his sight, and having gone to his preceptor's presence he saluted him and told him all. And his preceptor was well-pleased with him and said unto him, 'Thou shalt obtain prosperity even as the Aswins have said. All the Vedas shall shine in thee and all the Dharma-sastras.' And this was the trial of Upamanyu.
"Then Veda the other disciple of Ayoda-Dhaumya was called. His preceptor once addressed him, saying, 'Veda, my child, tarry some time in my house and serve thy preceptor. It shall be to thy profit.' And Veda having signified his assent tarried long in the family of his preceptor mindful of serving him. Like an ox under the burthens of his master, he bore heat and cold, hunger and thirst, at all times without a murmur. And it was not long before his preceptor was satisfied. And as a consequence of that satisfaction, Veda obtained good fortune and universal knowledge. And this was the trial of Veda.
"And Veda, having received permission from his preceptor, and leaving the latter's residence after the completion of his studies, entered the domestic mode of life. And while living in his own house, he got three pupils. And he never told them to perform any work or to obey implicitly his own behests; for having himself experienced much woe while abiding in the family of his preceptor, he liked not to treat them with severity.
"After a certain time, Janamejaya and Paushya, both of the order of
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[paragraph continues] Kshatriyas, arriving at his residence appointed the Brahman. Veda, as their spiritual guide (Upadhyaya). And one day while about to depart upon some business related to a sacrifice, he employed one of his disciples, Utanka, to take charge of his household. 'Utanka', said he, 'whatsoever should have to be done in my house, let it be done by thee without neglect.' And having given these orders to Utanka, he went on his journey.
"So Utanka always mindful of the injunction of his preceptor took up his abode in the latter's house. And while Utanka was residing there, the females of his preceptor's house having assembled addressed him and said, 'O Utanka, thy mistress is in that season when connubial connection might be fruitful. The preceptor is absent; then stand thou in his place and do the needful.' And Utanka, thus addressed, said unto those women, 'It is not proper for me to do this at the bidding of women. I have not been enjoined by my preceptor to do aught that is improper.'
"After a while, his preceptor returned from his journey. And his preceptor having learnt all that had happened, became well-pleased and, addressing Utanka, said, 'Utanka, my child, what favour shall I bestow on thee? I have been served by thee duly; therefore hath our friendship for each other increased. I therefore grant thee leave to depart. Go thou, and let thy wishes be accomplished!'
"Utanka, thus addressed, replied, saying, "Let me do something that you wish, for it hath been said, 'He who bestoweth instruction contrary to usage and he who receiveth it contrary to usage, one of the two dieth, and enmity springeth up between the two.--I, therefore, who have received thy leave to depart, am desirous of bringing thee some honorarium due to a preceptor. His master, upon hearing this, replied, 'Utanka, my child, wait a while.' Sometime after, Utanka again addressed his preceptor, saying, 'Command me to bring that for honorarium, which you desire.' And his preceptor then said, 'My dear Utanka, thou hast often told me of your desire to bring something by way of acknowledgment for the instruction thou hast received. Go then in and ask thy mistress what thou art to bring. And bring thou that which she directs.' And thus directed by his preceptor Utanka addressed his preceptress, saying, 'Madam, I have obtained my master's leave to go home, and I am desirous of bringing something agreeable to thee as honorarium for the instruction I have received, in order that I may not depart as his debtor. Therefore, please command me what I am to bring.' Thus addressed, his preceptress replied, 'Go unto King Paushya and beg of him the pair of ear-rings worn by his Queen, and bring them hither. The fourth day hence is a sacred day when I wish to appear before the Brahmanas (who may dine at my house) decked with these ear-rings. Then accomplish this, O Utanka! If thou shouldst succeed, good fortune shall attend thee; if not, what good canst thou expect?'
"Utanka thus commanded, took his departure. And as he was passing along the road he saw a bull of extraordinary size and a man of uncommon
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stature mounted thereon. And that man addressed Utanka and said, 'Eat thou of the dung of this bull.' Utanka, however, was unwilling to comply. The man said again, 'O Utanka, eat of it without scrutiny. Thy master ate of it before.' And Utanka signified his assent and ate of the dung and drank of the urine of that bull, and rose respectfully, and washing his hands and mouth went to where King Paushya was.
'On arriving at the palace, Utanka saw Paushya seated (on his throne). And approaching him Utanka saluted the monarch by pronouncing blessings and said, 'I am come as a petitioner to thee.' And King Paushya, having returned Utanka's salutations, said, 'Sir, what shall I do for thee?' And Utanka said, 'I came to beg of thee a pair of ear-rings as a present to my preceptor. It behoveth thee to give me the ear-rings worn by the Queen.'
"King Paushya replied, 'Go, Utanka, into the female apartments where the Queen is and demand them of her.' And Utanka went into the women's apartments. But as he could not discover the Queen, he again addressed the king, saying, 'It is not proper that I should be treated by thee with deceit. Thy Queen is not in the private apartments, for I could not find her.' The king thus addressed, considered for a while and replied, 'Recollect, Sir, with attention whether thou art not in a state of defilement in consequence of contact with the impurities of a repast. My Queen is a chaste wife and cannot be seen by any one who is impure owing to contact with the leavings of a repast. Nor doth she herself appear in sight of any one who is defiled.'
"Utanka, thus informed, reflected for a while and then said, 'Yes, it must be so. Having been in a hurry I performed my ablutions (after meal) in a standing posture.' King Paushya then said, 'Here is a transgression, purification is not properly effected by one in a standing posture, not by one while he is going along.' And Utanka having agreed to this, sat down with his face towards the east, and washed his face, hands, and feet thoroughly. And he then, without a noise, sipped thrice of water free from scum and froth, and not warm, and just sufficient to reach his stomach and wiped his face twice. And he then touched with water the apertures of his organs (eyes, ears, etc.). And having done all this, he once more entered the apartments of the women. And this time he saw the Queen. And as the Queen perceived him, she saluted him respectfully and said, 'Welcome, Sir, command me what I have to do.' And Utanka said unto her, 'It behoveth thee to give me those ear-rings of thine. I beg them as a present for my preceptor.' And the Queen having been highly pleased with Utanka's conduct and, considering that Utanka as an object of charity could not be passed over, took off her ear-rings and gave them to him. And she said, 'These ear-rings are very much sought after by Takshaka, the King of the serpents. Therefore shouldst thou carry them with the greatest care.'
"And Utanka being told this, said unto the Queen, 'Lady, be under no
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apprehension. Takshaka, Chief of the serpents, is not able to overtake me.' And having said this, and taking leave of the Queen, he went back into the presence of Paushya, and said, 'Paushya, I am gratified.' Then Paushya said to Utanka, 'A fit object of charity can only be had at long intervals. Thou art a qualified guest, therefore do I desire to perform a sraddha. Tarry thou a little. And Utanka replied, 'Yes, I will tarry, and beg that the clean provisions that are ready may be soon brought in.' And the king having signified his assent, entertained Utanka duly. And Utanka seeing that the food placed before him had hair in it, and also that it was cold, thought it unclean. And he said unto Paushya, 'Thou givest me food that is unclean, therefore shalt thou lose thy sight.' And Paushya in answer said, 'And because dost thou impute uncleanliness to food that is clean, therefore shalt thou be without issue.' And Utanka thereupon rejoined, 'It behoveth thee not, after having offered me unclean food, to curse me in return. Satisfy thyself by ocular proof.'
"And Paushya seeing the food alleged to be unclean satisfied himself of its uncleanliness. And Paushya having ascertained that the food was truly unclean, being cold and mixed with hair, prepared as it was by a woman with unbraided hair, began to pacify the Rishi Utanka, saying, 'Sir, the food placed before thee is cold, and doth contain hair, having been prepared without sufficient care. Therefore I pray thee pardon me. Let me not become blind.' And Utanka answered, 'What I say must come to pass. Having become blind, thou mayst, however, recover the sight before long. Grant that thy curse also doth not take effect on me.' And Paushya said unto him, 'I am unable to revoke my curse. For my wrath even now hath not been appeased. But thou knowest not this. For a Brahmana's heart is soft as new-churned butter, even though his words bear a sharp-edged razor. It is otherwise in respect of these with the Kshatriya. His words are soft as new-churned butter, but his heart is like a sharp-edged tool, such being the case, I am unable, because of the hardness of my heart, to neutralise my curse. Then go thou thy own way.' To this Utanka made answer, "I showed thee the uncleanliness of the food offered to me, and I was even now pacified by thee. Besides, saidst thou at first that because I imputed uncleanliness to food that was clean I should be without issue. But the food truly unclean, thy curse cannot affect me. Of this I am sure.' And Utanka having said this departed with the ear-rings.
"On the road Utanka perceived coming towards him a naked idle beggar sometimes coming in view and sometimes disappearing. And Utanka put the ear-rings on the ground and went for water. In the meantime the beggar came quickly to the spot and taking up the ear-rings ran away. And Utanka having completed his ablutions in water and purified himself and having also reverently bowed down to the gods and his spiritual masters pursued the thief with the utmost speed. And having with great difficulty overtaken him, he seized him by force. But at that instant the person
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seized, quitting the form of a beggar and assuming his real form, viz., that of Takshaka, speedily entered a large hole open in the ground. And having got in, Takshaka proceeded to his own abode, the region of the serpents.
"Now, Utanka, recollecting the words of the Queen, pursued the Serpent, and began to dig open the hole with a stick but was unable to make much progress. And Indra beholding his distress sent his thunder-bolt (Vajra) to his assistance. Then the thunder-bolt entering that stick enlarged that hole. And Utanka began to enter the hole after the thunder-bolt. And having entered it, he beheld the region of the serpents infinite in extent, filled with hundreds of palaces and elegant mansions with turrets and domes and gate-ways, abounding with wonderful places for various games and entertainments. And Utanka then glorified the serpents by the following slokas:
"Ye Serpents, subjects of King Airavata, splendid in battle and showering weapons in the field like lightning-charged clouds driven by the winds! Handsome and of various forms and decked with many coloured ear-rings, ye children of Airavata, ye shine like the Sun in the firmament! On the northern banks of the Ganges are many habitations of serpents. There I constantly adore the great serpents. Who except Airavata would desire to move in the burning rays of the Sun? When Dhritarashtra (Airavata's brother) goes out, twenty-eight thousand and eight serpents follow him as his attendants. Ye who move near him and ye who stay at a distance from him, I adore all of you that have Airavata for your elder brother.
"I adore thee also, to obtain the ear-rings, O Takshaka, who formerly dwelt in Kurukshetra and the forest of Khandava! Takshaka and Aswasena, ye are constant companions who dwell in Kurukshetra on the banks of the Ikshumati! I also adore the illustrious Srutasena, the younger brother of Takshaka, who resided at the holy place called Mahadyumna with a view to obtaining the chiefship of the serpents.
"The Brahmana Rishi Utanka having saluted the chief serpents in this manner, obtained not, however, the ear-rings. And he thereupon became very thoughtful. And when he saw that he obtained not the ear-rings even though he had adored the serpents, he then looked about him and beheld two women at a loom weaving a piece of cloth with a fine shuttle; and in the loom were black and white threads. And he likewise saw a wheel, with twelve spokes, turned by six boys. And he also saw a man with a handsome horse. And he began to address them the following mantras:
"This wheel whose circumference is marked by twenty-four divisions representing as many lunar changes is furnished with three hundred spokes! It is set in continual motion by six boys (the seasons)! These damsels representing universal nature are weaving without intermission a cloth with threads black and white, and thereby ushering into existence the manifold worlds and the beings that inhabit them! Thou wielder of the
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thunder, the protector of the universe, the slayer of Vritra and Namuchi, thou illustrious one who wearest the black cloth and displayest truth and untruth in the universe, thou who ownest for thy carrier the horse which was received from the depths of the ocean, and which is but another form of Agni (the god of fire), I bow to thee, thou supreme Lord, thou Lord of the three worlds, O Purandara!'
"Then the man with the horse said unto Utanka, 'I am gratified by this thy adoration. What good shall I do to thee?' And Utanka replied, 'Even let the serpents be brought under my control.' Then the man rejoined, 'Blow into this horse.' And Utanka blew into that horse. And from the horse thus blown into, there issued, from every aperture of his body, flames of fire with smoke by which the region of the Nagas was about to be consumed. And Takshaka, surprised beyond measure and terrified by the heat of the fire, hastily came out of his abode taking the ear-rings with him, and said unto Utanka, 'Pray, Sir, take back the ear-rings.' And Utanka took them back.
"But Utanka having recovered his ear-rings thought, 'O, this is that sacred day of my preceptress. I am at a distance. How can I, therefore, show my regard for her? And when Utanka was anxious about this, the man addressed him and said, 'Ride this horse, Utanka, and he will in a moment carry thee to thy master's abode.' And Utanka having signified his assent, mounted the horse and presently reached his preceptor's house.
"And his preceptress that morning after having bathed was dressing her hair sitting, thinking of uttering a curse on Utanka if he should not return within time. But, in the meantime, Utanka entered his preceptor's abode and paid his respects to his preceptress and presented her the ear-rings. 'Utanka', said she, 'thou hast arrived at the proper time at the proper place. Welcome, my child; thou art innocent and therefore I do not curse thee! Good fortune is even before thee. Let thy wishes be crowned with success!'
"Then Utanka waited on his preceptor. And his preceptor said, 'Thou art welcome! What hath occasioned thy long absence?' And Utanka replied to his preceptor, 'Sir, in the execution of this my business obstruction was offered by Takshaka, the King of serpents. Therefore I had to go to the region of the Nagas. There I saw two damsels sitting at a loom, weaving a fabric with black and white threads. Pray, what is that? There likewise I beheld a wheel with twelve spokes ceaselessly turned by six boys. What too doth that import? Who is also the man that I saw? And what the horse of extraordinary size likewise beheld by me? And when I was on the road I also saw a bull with a man mounted thereon, by whom I was endearingly accosted thus, 'Utanka, eat of the dung of this bull, which was also eaten by thy master?' So I ate of the dung of that bull according to his words. Who also is he? Therefore, enlightened by thee, I desire to hear all about them.'
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"And his preceptor thus addressed said unto him, 'The two damsels thou hast seen are Dhata and Vidhata; the black and white threads denote night and day; the wheel of twelve spokes turned by the six boys signified the year comprising six seasons. The man is Parjanya, the deity of rain, and the horse is Agni, the god of fire. The bull that thou hast seen on the road is Airavata, the king of elephants; the man mounted thereon is Indra; and the dung of the bull which was eaten by thee was Amrita. It was certainly for this (last) that thou hast not met with death in the region of the Nagas; and Indra who is my friend having been mercifully inclined showed thee favour. It is for this that thou returnest safe, with the ear-rings about thee. Then, O thou amiable one, I give thee leave to depart. Thou shall obtain good fortune.'
"And Utanka, having obtained his master's leave, moved by anger and resolved to avenge himself on Takshaka, proceeded towards Hastinapura. That excellent Brahmana soon reached Hastinapura. And Utanka then waited upon King Janamejaya who had some time before returned victorious from Takshashila. And Utanka saw the victorious monarch surrounded on all sides by his ministers. And he pronounced benedictions on him in a proper form. And Utanka addressed the monarch at the proper moment in speech of correct accent and melodious sounds, saying, 'O thou the best of monarchs! How is it that thou spendest thy time like a child when there is another matter that urgently demandeth thy attention?'"
"Sauti said, 'The monarch Janamejaya, thus addressed, saluting that excellent Brahmana replied unto him, 'In cherishing these my subjects I do discharge the duties of my noble tribe. Say, what is that business to be done by me and which hath brought thee hither.'
"The foremost of Brahmanas and distinguished beyond all for good deeds, thus addressed by the excellent monarch of large heart, replied unto him, 'O King! the business is thy own that demandeth thy attention; therefore do it, please. O thou King of kings! Thy father was deprived of life by Takshaka; therefore do thou avenge thy father's death on that vile serpent. The time hath come, I think, for the act of vengeance ordained by the Fates. Go then avenge the death of thy magnanimous father who, being bitten without cause by that vile serpent, was reduced to five elements even like a tree stricken by thunder. The wicked Takshaka, vilest of the serpent race, intoxicated with power committed an unnecessary act when he bit the King, that god-like father, the protector of the race of royal saints. Wicked in his deeds, he even caused Kasyapa (the prince of physicians) to run back when he was coming for the relief of thy father. It behoveth thee to burn the wicked wretch in the blazing fire of a snake-sacrifice. O King! Give instant orders for the sacrifice. It is thus thou canst avenge the death of thy father. And a very great favour shall have also been shown to me. For by that malignant wretch, O virtuous Prince, my business also was, on one occasion, obstructed, while proceeding on
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account of my preceptor."
"Sauti continued, The monarch, having heard these words, was enraged with Takshaka. By the speech of Utanka was inflamed the prince, even as the sacrificial fire with clarified butter. Moved by grief also, in the presence of Utanka, the prince asked his ministers the particulars of his father's journey to the regions of the blessed. And when he heard all about the circumstances of his father's death from the lips of Utanka, he was overcome with pain and sorrow.
And thus endeth the section called Paushya of the Adi Parva of the blessed Mahabharata."

Book 1
Chapter 4

  1 lomaharṣaṇa putra ugraśravāḥ sūtaḥ paurāṇiko naimiṣāraṇye śaunakasya kulapater dvādaśa vārṣike satre ṛṣīn abhyāgatān upatasthe
  2 paurāṇikaḥ purāṇe kṛtaśramaḥ sa tān kṛtāñjalir uvāca
      kiṃ bhavantaḥ śrotum icchanti
      kim ahaṃ bruvāṇīti
  3 tam ṛṣaya ūcuḥ
      paramaṃ lomaharṣaṇe prakṣyāmas tvāṃ vakṣyasi ca naḥ śuśrūṣatāṃ kathā yogam
      tad bhagavāṃs tu tāvac chaunako 'gniśaraṇam adhyāste
  4 yo 'sau divyāḥ kathā veda devatāsurasaṃkathāḥ
      manuṣyoragagandharvakathā veda sa sarvaśaḥ
  5 sa cāpy asmin makhe saute vidvān kulapatir dvijaḥ
      dakṣo dhṛtavrato dhīmāñ śāstre cāraṇyake guruḥ
  6 satyavādī śama paras tapasvī niyatavrataḥ
      sarveṣām eva no mānyaḥ sa tāvat pratipālyatām
  7 tasminn adhyāsati gurāv āsanaṃ paramārcitam
      tato vakṣyasi yat tvāṃ sa prakṣyati dvijasattamaḥ
  8 [sūta]
      evam astu gurau tasminn upaviṣṭe mahātmani
      tena pṛṣṭaḥ kathāḥ puṇyā vakṣyāmi vividhāśrayāḥ
  9 so 'tha viprarṣabhaḥ kāryaṃ kṛtvā sarvaṃ yathākramam
      devān vāgbhiḥ pitṝn adbhis tarpayitvājagāma ha
  10 yatra brahmarṣayaḥ siddhās ta āsīnā yatavratāḥ
     yajñāyatanam āśritya sūtaputra puraḥsarāḥ

 11 ṛtvikṣv atha sadasyeṣu sa vai gṛhapatis tataḥ
     upaviṣṭeṣūpaviṣṭaḥ śaunako 'thābravīd idam

'UGRASRAVA SAUTI, the son of Lomaharshana, versed in the Puranas, while present in the forest of Naimisha, at the twelve years' sacrifice of Saunaka, surnamed Kulapati, stood before the Rishis in attendance. Having studied Puranas with meticulous devotion and thus being thoroughly acquainted with them, he addressed them with joined hands thus, 'I have graphically described to you the history of Utanka which is one of the causes of King Janamejaya's Snake-sacrifice. What, revered Sirs, do ye wish to hear now? What shall I relate to you?' The holy men replied, 'O son of Lomaharshana, we shall ask thee about what we are anxious to hear and thou wilt recount the tales one by one. Saunaka, our revered master, is at present attending the apartment of the holy fire. He is acquainted with those divine stories which relate to the gods and asuras. He adequately knoweth the histories of men, serpents, and Gandharvas. Further, O Sauti, in this sacrifice that learned Brahmana is the chief. He is able, faithful to his vows, wise, a master of the Sastras and the Aranyaka, a speaker of truth, a lover of peace, a mortifier of the flesh, and an observer of the penances according to the authoritative decrees. He is respected by us all. It behoveth us therefore to wait for him. And when he is seated on his highly respected seat, thou wilt answer what that best of Dwijas shall ask of thee.'
"Sauti said, 'Be it so. And when the high-souled master hath been seated I shall narrate, questioned by him, sacred stories on a variety of subjects." After a while that excellent Brahmana (Saunaka) having duly finished all his duties, and having propitiated the gods with prayers and the manes with oblations of water, came back to the place of sacrifice, where with Sauti seated before was the assembly of saints of rigid vows sitting at ease. And when Saunaka was seated in the midst of the Ritwiks and Sadhyas, who were also in their seats, he spake as followeth."

Book 1
Chapter 5

1 [ṣaunaka]
      purāṇam akhilaṃ tāta pitā te 'dhītavān purā
      kac cit tvam api tat sarvam adhīṣe lomaharṣaṇe
  2 purāṇe hi kathā divyā ādivaṃśāś ca dhīmatām
      kathyante tāḥ purāsmābhiḥ śrutāḥ pūrvaṃ pitus tava
  3 tatra vaṃśam ahaṃ pūrvaṃ śrotum icchāmi bhārgavam
      kathayasva kathām etāṃ kalyāḥ sma śravaṇe tava
  4 [s]
      yad adhītaṃ purā samyag dvijaśreṣṭha mahātmabhiḥ
      vaiśampāyana viprādyais taiś cāpi kathitaṃ purā
  5 yad adhītaṃ ca pitrā me samyak caiva tato mayā
      tat tāvac chṛṇu yo devaiḥ sendraiḥ sāgnimarud gaṇaiḥ
      pūjitaḥ pravaro vaṃśo bhṛgūṇāṃ bhṛgunandana
  6 imaṃ vaṃśam ahaṃ brahman bhārgavaṃ te mahāmune
      nigadāmi kathā yuktaṃ purāṇāśraya saṃyutam
  7 bhṛgoḥ sudayitaḥ putraś cyavano nāma bhārgavaḥ
      cyavanasyāpi dāyādaḥ pramatir nāma dhārmikaḥ
      pramater apy abhūt putro ghṛtācyāṃ rurur ity uta
  8 ruror api suto jajñe śunako vedapāragaḥ
      pramadvarāyāṃ dharmātmā tava pūrvapitāmahāt
  9 tapasvī ca yaśasvī ca śrutavān brahmavittamaḥ
      dharmiṣṭhaḥ satyavādī ca niyato niyatendriyaḥ
  10 [ṣ]
     sūtaputra yathā tasya bhārgavasya mahātmanaḥ
     cyavanatvaṃ parikhyātaṃ tan mamācakṣva pṛcchataḥ
 11 [s]
     bhṛgoḥ sudayitā bhāryā pulomety abhiviśrutā
     tasyāṃ garbhaḥ samabhavad bhṛgor vīryasamudbhavaḥ
 12 tasmin garbhe saṃbhṛte 'tha pulomāyāṃ bhṛgūdvaha
     samaye samaśīlinyāṃ dharmapatnyāṃ yaśasvinaḥ
 13 abhiṣekāya niṣkrānte bhṛgau dharmabhṛtāṃ vare
     āśramaṃ tasya rakṣo 'tha pulomābhyājagāma ha
 14 taṃ praviśyāśramaṃ dṛṣṭvā bhṛgor bhāryām aninditām
     hṛcchayena samāviṣṭo vicetāḥ samapadyata
 15 abhyāgataṃ tu tad rakṣaḥ pulomā cārudarśanā
     nyamantrayata vanyena phalamūlādinā tadā
 16 tāṃ tu rakṣas tato brahman hṛcchayenābhipīḍitam
     dṛṣṭvā hṛṣṭam abhūt tatra jihīrṣus tām aninditām
 17 athāgniśaraṇe 'paśyaj jvalitaṃ jātavedasam
     tam apṛcchat tato rakṣaḥ pāvakaṃ jvalitaṃ tadā
 18 śaṃsa me kasya bhāryeyam agne pṛṣṭa ṛtena vai
     satyas tvam asi satyaṃ me vada pāvakapṛcchate
 19 mayā hīyaṃ pūrvavṛtā bhāryārthe varavarṇinī
     paścāt tv imāṃ pitā prādād bhṛgave 'nṛtakāriṇe
 20 seyaṃ yadi varārohā bhṛgor bhāryā rahogatā
     tathā satyaṃ samākhyāhi jihīrṣāmy āśramād imām
 21 manyur hi hṛdayaṃ me 'dya pradahann iva tiṣṭhati
     mat purva bhāryāṃ yad imāṃ bhṛguḥ prāpa sumadhyamām
 22 tad rakṣa evam āmantrya jvalitaṃ jātavedasam
     śaṅkamāno bhṛgor bhāryāṃ punaḥ punar apṛcchata
 23 tvam agne sarvabhūtānām antaś carasi nityadā
     sākṣivat puṇyapāpeṣu satyaṃ brūhi kave vacaḥ
 24 mat pūrvabhāryāpahṛtā bhṛguṇānṛta kāriṇā
     seyaṃ yadi tathā me tvaṃ satyam ākhyātum arhasi
 25 śrutvā tvatto bhṛgor bhāryāṃ hariṣyāmy aham āśramāt
     jātavedaḥ paśyatas te vada satyāṃ giraṃ mama
 26 tasya tad vacanaṃ śrutvā saptārcir duḥkhito bhṛśam
     bhīto 'nṛtāc ca śāpāc ca bhṛgor ity abravīc chanaiḥ

SECTION V

(Pauloma Parva continued)

"Saunaka said, 'Child, thy father formerly read the whole of the Puranas, O son of Lomaharshana, and the Bharata with Krishna-Dwaipayana. Hast thou also made them thy study? In those ancient records are chronicled interesting stories and the history of the first generations of the wise men, all of which we heard being rehearsed by thy sire. In the first place, I am desirous of hearing the history of the race of Bhrigu. Recount thou that history, we shall attentively listen to thee."
"Sauti answered, 'By me hath been acquired all that was formerly studied by the high-souled Brahmanas including Vaisampayana and repeated by them; by me hath been acquired all that had been studied by my father. O descendant of the Bhrigu race, attend then to so much as relateth to the exalted race of Bhrigu, revered by Indra and all the gods, by the tribes of Rishis and Maruts (Winds). O great Muni, I shall first properly recount the story of this family, as told in the Puranas.
"The great and blessed saint Bhrigu, we are informed, was produced by the self-existing Brahma from the fire at the sacrifice of Varuna. And Bhrigu had a son, named Chyavana, whom he dearly loved. And to Chyavana was born a virtuous son called Pramati. And Pramati had a son named Ruru by Ghritachi (the celestial dancer). And to Ruru also by his wife Pramadvara, was born a son, whose name was Sunaka. He was, O Saunaka, thy great ancestor exceedingly virtuous in his ways. He was devoted to asceticism, of great reputation, proficient in law, and eminent among those having a knowledge of the Vedas. He was virtuous, truthful, and of well-regulated fare.'
"Saunaka said, 'O son of Suta, I ask thee why the illustrious son of Bhrigu was named Chyavana. Do tell me all.'
"Sauti replied, 'Bhrigu had a wife named Puloma whom he dearly loved. She became big with child by Bhrigu. And one day while the virtuous continent Puloma was in that condition, Bhrigu, great among those that are true to their religion, leaving her at home went out to perform his ablutions. It was then that the Rakshasa called Puloma came to Bhrigu's abode. And entering the Rishi's abode, the Rakshasa saw the wife of Bhrigu, irreproachable in everything. And seeing her he became filled with lust and lost his senses. The beautiful Puloma entertained the Rakshasa thus arrived, with roots and fruits of the forest. And the Rakshasa who burnt with desire upon seeing her, became very much delighted and resolved, O good sage, to carry her away who was so blameless in every respect.
'My design is accomplished,' said the Rakshasa, and so seizing that beautiful matron he carried her away. And, indeed, she of agreeable smiles, had
p. 46
been betrothed by her father himself, to him, although the former subsequently bestowed her, according to due rites, on Bhrigu. O thou of the Bhrigu race, this wound rankled deep in the Rakshasa's mind and he thought the present moment very opportune for carrying the lady away.
"And the Rakshasa saw the apartment in which the sacrificial fire was kept burning brightly. The Rakshasa then asked the flaming element 'Tell me, O Agni, whose wife this woman rightfully is. Thou art the mouth of gods; therefore thou art bound to answer my question. This lady of superior complexion had been first accepted by me as wife, but her father subsequently bestowed her on the false Bhrigu. Tell me truly if this fair one can be regarded as the wife of Bhrigu, for having found her alone, I have resolved to take her away by force from the hermitage. My heart burneth with rage when I reflect that Bhrigu hath got possession of this woman of slender waist, first betrothed to me.'"
"Sauti continued, 'In this manner the Rakshasa asked the flaming god of fire again and again whether the lady was Bhrigu's wife. And the god was afraid to return an answer. 'Thou, O god of fire,' said he, residest constantly within every creature, as witness of her or his merits and demerits. O thou respected one, then answer my question truly. Has not Bhrigu appropriated her who was chosen by me as my wife? Thou shouldst declare truly whether, therefore, she is my wife by first choice. After thy answer as to whether she is the wife of Bhrigu, I will bear her away from this hermitage even in sight of thee. Therefore answer thou truly.'"
"Sauti continued, 'The Seven flamed god having heard these words of the Rakshasa became exceedingly distressed, being afraid of telling a falsehood and equally afraid of Bhrigu's curse. And the god at length made answer in words that came out slowly. 'This Puloma was, indeed, first chosen by thee, O Rakshasa, but she was not taken by thee with holy rites and invocations. But this far-famed lady was bestowed by her father on Bhrigu as a gift from desire of blessing. She was not bestowed on thee O Rakshasa, this lady was duly made by the Rishi Bhrigu his wife with Vedic rites in my presence. This is she--I know her. I dare not speak a falsehood. O thou best of the Rakshasas, falsehood is never respected in this world.'"

Book 1
Chapter 6

1 [s]
      agner atha vacaḥ śrutvā tad rakṣaḥ prajahāra tām
      brahman varāharūpeṇa manomārutaraṃhasā
  2 tataḥ sa garbho nivasan kukṣau bhṛgukulodvaha
      roṣān mātuś cyutaḥ kukṣeś cyavanas tena so 'bhavat
  3 taṃ dṛṣṭvā mātur udarāc cyutam ādityavarcasam
      tad rakṣo bhasmasād bhūtaṃ papāta parimucya tām
  4 sā tam ādāya suśroṇī sasāra bhṛgunandanam
      cyavanaṃ bhārgavaṃ brahman pulomā duḥkhamūrcchitā
  5 tāṃ dadarśa svayaṃ brahmā sarvalokapitāmahaḥ
      rudatīṃ bāṣpapūrṇākṣīṃ bhṛgor bhāryām aninditām
      sāntvayām āsa bhagavān vadhūṃ brahmā pitāmahaḥ
  6 aśrubindūdbhavā tasyāḥ prāvartata mahānadī
      anuvartatī sṛtiṃ tasyā bhṛgoḥ patnyā yaśasvinaḥ
  7 tasyā mārgaṃ sṛtavatīṃ dṛṣṭvā tu saritaṃ tadā
      nāma tasyās tadā nadyāś cakre lokapitāmahaḥ
      vadhū sareti bhagavāṃś cyavanasyāśramaṃ prati
  8 sa evaṃ cyavano jajñe bhṛgoḥ putraḥ pratāpavān
      taṃ dadarśa pitā tatra cyavanaṃ tāṃ ca bhāminīm
  9 sa pulomāṃ tato bhāryāṃ papraccha kupito bhṛguḥ
      kenāsi rakṣase tasmai kathiteha jihīrṣave
      na hi tvāṃ veda tad rakṣo mad bhāryāṃ cāruhāsinīm
  10 tattvam ākhyāhi taṃ hy adya śaptum icchāmy ahaṃ ruṣā
     bibheti ko na śāpān me kasya cāyaṃ vyatikramaḥ
 11 [p]
     agninā bhagavāṃs tasmai rakṣase 'haṃ niveditā
     tato mām anayad rakṣaḥ krośantīṃ kurarīm iva
 12 sāhaṃ tava sutasyāsya tejasā parimokṣitā
     bhasmībhūtaṃ ca tad rakṣo mām utsṛjya papāta vai
 13 [sūta]
     iti śrutvā pulomāyā bhṛguḥ paramamanyumān
     śaśāpāgnim abhikruddhaḥ sarvabhakṣo bhaviṣyasi

SECTION VI

(Pauloma Parva continued)

"Sauti said, 'O Brahmana, having heard these words from the god of fire, the Rakshasa assumed the form of a boar, and seizing the lady carried her away with the speed of the wind--even of thought. Then the child of Bhrigu lying in her body enraged at such violence, dropped from his mother's womb, for which he obtained the name of Chyavana. And the
 [paragraph continues] Rakshasa perceiving the infant drop from the mother's womb, shining like the sun, quitted his grasp of the woman, fell down and was instantly converted into ashes. And the beautiful Pauloma, distracted with grief, O Brahmana of the Bhrigu race, took up her offspring Chyavana, the son of Bhrigu and walked away. And Brahma, the Grandfather of all, himself saw her, the faultless wife of his son, weeping. And the Grandfather of all comforted her who was attached to her son. And the drops of tears which rolled down her eyes formed a great river. And that river began to follow the foot-steps of the wife of the great ascetic Bhrigu. And the Grandfather of the worlds seeing that river follow the path of his son's wife gave it a name himself, and he called it Vadhusara. And it passeth by the hermitage of Chyavana. And in this manner was born Chyavana of great ascetic power, the son of Bhrigu.
"And Bhrigu saw his child Chyavana and its beautiful mother. And the Rishi in a rage asked her, 'By whom wast thou made known to that Rakshasa who resolved to carry thee away? O thou of agreeable smiles, the Rakshasa could not know thee as my wile. Therefore tell me who it was that told the Rakshasa so, in order that I may curse him through anger.' And Pauloma replied, 'O possessor of the six attributes! I was identified to the Rakshasa by Agni (the god of fire). And he (the Rakshasa) bore me away, who cried like the Kurari (female osprey). And it was only by the ardent splendour of this thy son that I was rescued, for the Rakshasa (seeing this infant) let me go and himself falling to the ground was turned into ashes.'
"Sauti continued, 'Bhrigu, upon hearing this account from Pauloma, became exceedingly enraged. And in excess of passion the Rishi cursed Agni, saying, 'Thou shalt eat of all things.'"
So ends the sixth section called "the curse on Agni" in the Adi Parva.

Book 1
Chapter 7

 1 [sūta]
      śaptas tu bhṛguṇā vahniḥ kruddho vākyam athābravīt
      kim idaṃ sāhasaṃ brahman kṛtavān asi sāṃpratam
  2 dharme prayatamānasya satyaṃ ca vadataḥ samam
      pṛṣṭo yad abruvaṃ satyaṃ vyabhicāro 'tra ko mama
  3 pṛṣṭo hi sākṣī yaḥ sākṣyaṃ jānamāno 'nyathā vadet
      sa pūrvān ātmanaḥ sapta kule hanyāt tathā parān
  4 yaś ca kāryārthatattvajño jānamāno na bhāṣate
      so 'pi tenaiva pāpena lipyate nātra saṃśayaḥ
  5 śakto 'ham api śaptuṃ tvāṃ mānyās tu brāhmaṇā mama
      jānato 'pi ca te vyaktaṃ kathayiṣye nibodha tat
  6 yogena bahudhātmānaṃ kṛtvā tiṣṭhāmi mūrtiṣu
      agnihotreṣu satreṣu kriyāsv atha makheṣu ca
  7 vedoktena vidhānena mayi yad dhūyate haviḥ
      devatāḥ pitaraś caiva tena tṛptā bhavanti vai
  8 āpo devagaṇāḥ sarve āpaḥ pitṛgaṇās tathā
      darśaś ca paurṇamāsaś ca devānāṃ pitṛbhiḥ saha
  9 devatāḥ pitaras tasmāt pitaraś cāpi devatāḥ
      ekībhūtāś ca pūjyante pṛthaktvena ca parvasu
  10 devatāḥ pitaraś caiva juhvate mayi yat sadā
     tridaśānāṃ pitṝṇāṃ ca mukham evam ahaṃ smṛtaḥ
 11 amāvāsyāṃ ca pitaraḥ paurṇamāsyāṃ ca devatāḥ
     man mukhenaiva hūyante bhuñjate ca hutaṃ haviḥ
     sarvabhakṣaḥ kathaṃ teṣāṃ bhaviṣyāmi mukhaṃ tv aham
 12 cintayitvā tato vahniś cakre saṃhāram ātmanaḥ
     dvijānām agnihotreṣu yajñasatra kriyāsu ca
 13 niroṃ kāravaṣaṭkārāḥ svadhā svāhā vivarjitāḥ
     vināṅginā prajāḥ sarvās tata āsan suduḥkhitāḥ
 14 atharṣayaḥ samudvignā devān gatvābruvan vacaḥ
     agnināśāt kriyā bhraṃśād bhrāntā lokās trayo 'naghāḥ
     vidhadhvam atra yat kāryaṃ na syāt kālātyayo yathā
 15 atharṣayaś ca devāś ca brāhmaṇam upagamya tu
     agner āvedayañ śāpaṃ kriyā saṃhāram eva ca
 16 bhṛguṇā vai mahābhāga śapto 'gniḥ kāraṇāntare
     kathaṃ deva mukho bhūtvā yajñabhāgāgra bhuk tathā
     hutabhuk sarvalokeṣu sarvabhakṣatvam eṣyati
 17 śrutvā tu tad vacas teṣām agnim āhūya lokakṛt
     uvāca vacanaṃ ślakṣṇaṃ bhūtabhāvanam avyayam
 18 lokānām iha sarveṣāṃ tvaṃ kartā cānta eva ca
     tvaṃ dhārayasi lokāṃs trīn kriyāṇāṃ ca pravartakaḥ
     sa tathā kuru lokeśa nocchidyeran kriyā yathā
 19 kasmād evaṃ vimūḍhas tvam īśvaraḥ san hutāśanaḥ
     tvaṃ pavitraṃ yadā loke sarvabhūtagataś ca ha
 20 na tvaṃ sarvaśarīreṇa sarvabhakṣatvam eṣyasi
     upādāne 'rciṣo yās te sarvaṃ dhakṣyanti tāḥ śikhin
 21 yathā sūryāṃśubhiḥ spṛṣṭaṃ sarvaṃ śuci vibhāvyate
     tathā tvad arcir nirdagdhaṃ sarvaṃ śuci bhaviṣyati
 22 tad agne tvaṃ mahat tejaḥ svaprabhāvād vinirgatam
     svatejasaiva taṃ śāpaṃ kuru satyam ṛṣer vibho
     devānāṃ cātmano bhāgaṃ gṛhāṇa tvaṃ mukhe hutam
 23 evam astv iti taṃ vahniḥ pratyuvāca pitāmaham
     jagāma śāsanaṃ kartuṃ devasya parameṣṭhinaḥ
 24 devarṣayaś ca muditās tato jagmaur yathāgatam
     ṛṣayaś ca yathāpūrvaṃ kriyāḥ sarvāḥ pracakrire
 25 divi devā mumudire bhūtasaṃghāś ca laukikāḥ
     agniś ca paramāṃ prītim avāpa hatakalmaṣaḥ
 26 evam eṣa purāvṛtta itihāso 'gniśāpajaḥ
     pulomasya vināśaś ca cyavanasya ca saṃbhavaḥ

SECTION VII

(Pauloma Parva continued)

"Sauti said, 'the god of fire enraged at the curse of Bhrigu, thus addressed the Rishi, 'What meaneth this rashness, O Brahmana, that thou hast displayed towards me? What transgression can be imputed to me who was labouring to do justice and speak the truth impartially? Being asked I gave the true answer. A witness who when interrogated about a fact of which he hath knowledge, representeth otherwise than it is, ruineth his ancestors and descendants both to the seventh generation. He, too, who, being fully cognisant of all the particulars of an affair, doth not disclose what he knoweth, when asked, is undoubtedly stained with guilt. I can also curse thee, but Brahmanas are held by me in high respect. Although these are known to thee, O Brahmana, I will yet speak of them, so please
attend! Having, by ascetic power, multiplied myself, I am present in various forms, in places of the daily homa, at sacrifices extending for years, in places where holy rites are performed (such as marriage, etc.), and at other sacrifices. With the butter that is poured upon my flame according to the injunctions prescribed in the Vedas, the Devas and the Pitris are appeased. The Devas are the waters; the Pitris are also the waters. The Devas have with the Pitris an equal right to the sacrifices called Darshas and Purnamasas. The Devas therefore are the Pitris and the Pitris, the Devas. They are identical beings, worshipped together and also separately at the changes of the moon. The Devas and the Pitris eat what is poured upon me. I am therefore called the mouth of the Devas and the Pitris. At the new moon the Pitris, and at the full moon the Devas, are fed through my mouth, eating of the clarified butter that is poured on me. Being, as I am, their mouth, how am I to be an eater of all things (clean and unclean)?
"Then Agni, alter reflecting for a while, withdrew himself from all places; from places of the daily homa of the Brahmanas, from all long-extending sacrifices, from places of holy rites, and from other ceremonies. Without their Oms and Vashats, and deprived of their Swadhas and Swahas (sacrificial mantras during offerings), the whole body of creatures became much distressed at the loss of their (sacrificial) fire. The Rishis in great anxiety went to the gods and addressed them thus, 'Ye immaculate beings! The three regions of the universe are confounded at the cessation of their sacrifices and ceremonies in consequence of the loss of fire! Ordain what is to be done in tins matter, so that there may be no loss of time.' Then the Rishis and the gods went together to the presence of Brahma. And they represented to him all about the curse on Agni and the consequent interruption of all ceremonies. And they said, 'O thou greatly fortunate! Once Agni hath been cursed by Bhrigu for some reason. Indeed, being the mouth of the gods and also the first who eateth of what is offered in sacrifices, the eater also of the sacrificial butter, how will Agni be reduced to the condition of one who eateth of all things promiscuously?' And the creator of the universe hearing these words of theirs summoned Agni to his presence. And Brahma addressed Agni, the creator of all and eternal as himself, in these gentle words, 'Thou art the creator of the worlds and thou art their destroyer! Thou preserves! the three worlds and thou art the promoter of all sacrifices and ceremonies! Therefore behave thyself so that ceremonies be not interrupted. And, O thou eater of the sacrificial butter, why dost thou act so foolishly, being, as thou art, the Lord of all? Thou alone art always pure in the universe and thou art its stay! Thou shall not, with all thy body, be reduced to the state of one who eateth of all things promiscuously. O thou of flames, the flame that is in thy viler parts shall alone eat of all things alike. The body of thine which eateth of flesh (being in the stomach of all carnivorous animals) shall also eat
of all things promiscuously. And as every thing touched by the sun's rays becometh pure, so shall everything be pure that shall be burnt by thy flames. Thou art, O fire, the supreme energy born of thy own power. Then, O Lord, by that power of thine make the Rishi's curse come true. Continue to 'receive thy own portion and that of the gods, offered at thy mouth.'
'Sauti continued, 'Then Agni replied to the Grandfather, 'So be it.' And he then went away to obey the command of the supreme Lord. The gods and the Rishis also returned in delight to the place whence they had come. And the Rishis began to perform as before their ceremonies and sacrifices. And the gods in heaven and all creatures of the world rejoiced exceedingly. And Agni too rejoiced in that he was free from the prospect of sin.
"Thus, O possessor of the six attributes, had Agni been cursed in the days of yore by Bhrigu. And such is the ancient history connected with the destruction of the Rakshasa, Pauloma and the birth of Chyavana.'"
Thus endeth the seventh section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.

Book 1
Chapter 8

 1 [s]
      sa cāpi cyavano brahman bhārgavo 'janayat sutam
      sukanyāyāṃ mahātmānaṃ pramatiṃ dīptatejasam
  2 pramatis tu ruruṃ nāma ghṛtācyāṃ samajījanat
      ruruḥ pramadvarāyāṃ tu śunakaṃ samajījanat
  3 tasya brahman ruroḥ sarvaṃ caritaṃ bhūri tejasaḥ
      vistareṇa pravakṣyāmi tac chṛṇu tvam aśeṣataḥ
  4 ṛṣir āsīn mahān pūrvaṃ tapo vidyā samanvitaḥ
      sthūlakeśa iti khyātaḥ sarvabhūtahite rataḥ
  5 etasminn eva kāle tu menakāyāṃ prajajñivān
      gandharvarājo viprarṣe viśvāvasur iti śrutaḥ
  6 athāpsarā menakā sā taṃ garbhaṃ bhṛgunandana
      utsasarja yathākālaṃ sthūlakeśāśramaṃ prati
  7 utsṛjya caiva taṃ garbhaṃ nadyās tīre jagāma ha
      kanyām amara garbhābhāṃ jvalantīm iva ca śriyā
  8 tāṃ dadarśa samutsṛṣṭāṃ nadītīre mahān ṛṣiḥ
      sthūlakeśaḥ sa tejasvī vijane bandhuvarjitām
  9 sa tāṃ dṛṣṭvā tadā kanyāṃ sthūlakeśo dvijottamaḥ
      jagrāhātha muniśreṣṭhaḥ kṛpāviṣṭaḥ pupoṣa ca
      vavṛdhe sā varārohā tasyāśramapade śubhā
  10 pramadābhyo varā sā tu sarvarūpaguṇānvitā
     tataḥ pramadvarety asyā nāma cakre mahān ṛṣiḥ
 11 tām āśramapade tasya rurur dṛṣṭvā pramadvarām
     babhūva kila dharmātmā madanānugatātmavān
 12 pitaraṃ sakhibhiḥ so 'tha vācayām āsa bhārgavaḥ
     pramatiś cābhyayāc chrutvā sthūlakeśaṃ yaśasvinam
 13 tataḥ prādāt pitā kanyāṃ rurave tāṃ pramadvarām
     vivāhaṃ sthāpayitvāgre nakṣatre bhagadaivate
 14 tataḥ kati payāhasya vivāhe samupasthite
     sakhībhiḥ krīḍatī sārdhaṃ sā kanyā varavarṇinī
 15 nāpaśyata prasuptaṃ vai bhujagaṃ tiryag āyatam
     padā cainaṃ samākrāman mumūrṣuḥ kālacoditā
 16 sa tasyāḥ saṃpramattāyāś coditaḥ kāladharmaṇā
     viṣopaliptān daśanān bhṛśam aṅge nyapātayat
 17 sā daṣṭā sahasā bhūmau patitā gatacetanā
     vyasur aprekṣaṇīyāpi prekṣaṇīyatamākṛtiḥ
 18 prasuptevābhavac cāpi bhuvi sarpaviṣārditā
     bhūyo manoharatarā babhūva tanumadhyamā
 19 dadarśa tāṃ pitā caiva te caivānye tapasvinaḥ
     viceṣṭamānāṃ patitāṃ bhūtale padmavarcasam
 20 tataḥ sarve dvija varāḥ samājagmuḥ kṛpānvitāḥ
     svasty ātreyo mahājānuḥ kuśikaḥ śaṅkhamekhalaḥ
 21 bhāradvājaḥ kauṇakutsa ārṣṭiṣeṇo 'tha gautamaḥ
     pramatiḥ saha putreṇa tathānye vanavāsinaḥ
 22 tāṃ te kanyāṃ vyasuṃ dṛṣṭvā bhujagasya viṣārditām
     ruruduḥ kṛpayāviṣṭā rurus tv ārto bahir yayau

SECTION VIII

(Pauloma Parva continued)

"Sauti said, 'O Brahmana, Chyavana, the son of Bhrigu, begot a son in the womb of his wife Sukanya. And that son was the illustrious Pramati of resplendent energy. And Pramati begot in the womb of Ghritachi a son called Ruru. And Ruru begot on his wife Pramadvara a son called Sunaka. And I shall relate to you in detail, O Brahmana, the entire history of Ruru of abundant energy. O listen to it then in full!
"Formerly there was a great Rishi called Sthulakesa possessed of ascetic power and learning and kindly disposed towards all creatures. At that time, O Brahmana sage, Viswavasu, the King of the Gandharvas, it is said, had intimacy with Menaka, the celestial dancing-girl. And the Apsara, Menaka, O thou of the Bhrigu race, when her time was come, brought forth an infant near the hermitage of Sthulakesa. And dropping the newborn infant on the banks of the river, O Brahmana, Menaka, the Apsara, being destitute of pity and shame, went away. And the Rishi, Sthulakesa, of great ascetic power, discovered the infant lying forsaken in a lonely part of the river-side. And he perceived that it was a female child, bright as the offspring of an Immortal and blazing, as it were, with beauty: And the great Brahmana, Sthulakesa, the first of Munis, seeing that female child, and filled with compassion, took it up and reared it. And the lovely child grew up in his holy habitation, the noble-minded and blessed Rishi Sthulakesa performing in due succession all the ceremonies beginning with that at birth as ordained by the divine law. And because she surpassed all
of her sex in goodness, beauty, and every quality, the great Rishi called her by the name of Pramadvara. And the pious Ruru having seen Pramadvara in the hermitage of Sthulakesa became one whose heart was pierced by the god of love. And Ruru by means of his companions made his father Pramati, the son of Bhrigu, acquainted with his passion. And Pramati demanded her of the far-famed Sthulakesa for his son. And her foster-father betrothed the virgin Pramadvara to Ruru, fixing the nuptials for the day when the star Varga-Daivata (Purva-phalguni) would be ascendant.
"Then within a few days of the time fixed for the nuptials, the beautiful virgin while at play with companions of her own sex, her time having come, impelled by fate, trod upon a serpent which she did not perceive as it lay in coil. And the reptile, urged to execute the will of Fate, violently darted its envenomed fangs into the body of the heedless maiden. And stung by that serpent, she instantly dropped senseless on the ground, her colour faded and all the graces of her person went off. And with dishevelled hair she became a spectacle of woe to her companions and friends. And she who was so agreeable to behold became on her death what was too painful to look at. And the girl of slender waist lying on the ground like one asleep--being overcome with the poison of the snake-once more became more beautiful than in life. And her foster-father and the other holy ascetics who were there, all saw her lying motionless upon the ground with the splendour of a lotus. And then there came many noted Brahmanas filled with compassion, and they sat around her. And Swastyatreya, Mahajana, Kushika, Sankhamekhala, Uddalaka, Katha, and Sweta of great renown, Bharadwaja, Kaunakutsya, Arshtishena, Gautama, Pramati, and Pramati's son Ruru, and other inhabitants of the forest, came there. And when they saw that maiden lying dead on the ground overcome with the poison of the reptile that had bitten her, they all wept filled with compassion. But Ruru, mortified beyond measure, retired from the scene.'"
So ends the eighth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.

Book 1

Chapter 9

1 [sūta]
      teṣu tatropaviṣṭeṣu brāhmaṇeṣu samantataḥ
      ruruś cukrośa gahanaṃ vanaṃ gatvā suduḥkhitaḥ
  2 śokenābhihataḥ so 'tha vilapan karuṇaṃ bahu
      abravīd vacanaṃ śocan priyāṃ cintya pramadvarām
  3 śete sā bhuvi tanv aṅgī mama śokavivardhinī
      bāndhavānāṃ ca sarveṣāṃ kiṃ nu duḥkham ataḥ param
  4 yadi dattaṃ tapas taptaṃ guravo vā mayā yadi
      samyag ārādhitās tena saṃjīvatu mama priyā
  5 yathā janmaprabhṛti vai yatātmāhaṃ dhṛtavrataḥ
      pramadvarā tathādyaiva samuttiṣṭhatu bhāminī
  6 [devadūta]
      abhidhatse ha yad vācā ruro duḥkhena tan mṛṣā
      na tu martyasya dharmātmann āyur asti gatāyuṣaḥ
  7 gatāyur eṣā kṛpaṇā gandharvāpsarasoḥ sutā
      tasmāc choke manas tāta mā kṛthās tvaṃ kathaṃ cana
  8 upāyaś cātra vihitaḥ pūrvaṃ devair mahātmabhiḥ
      taṃ yadīcchasi kartuṃ tvaṃ prāpsyasīmāṃ pramadvarām
  9 [r]
      ka upāyaḥ kṛto devair brūhi tattvena khecara
      kariṣye taṃ tathā śrutvā trātum arhati māṃ bhavān
  10 [d]
     āyuṣo 'rdhaṃ prayacchasva kanyāyai bhṛgunandana
     evam utthāsyati ruro tava bhāryā pramadvarā
 11 [r]
     āyuṣo 'rdhaṃ prayacchāmi kanyāyai khecarottama
     śṛṅgārarūpābharaṇā uttiṣṭhatu mama priyā
 12 [s]
     tato gandharvarājaś ca devadūtaś ca sattamau
     dharmarājam upetyedaṃ vacanaṃ pratyabhāṣatām
 13 dharmarājāyuṣo 'rdhena ruror bhāryā pramadvarā
     samuttiṣṭhatu kalyāṇī mṛtaiva yadi manyase
 14 [dh]
     pramadvarā ruror bhāryā devadūta yadīcchasi
     uttiṣṭhatv āyuṣo 'rdhena ruror eva samanvitā
 15 [s]
     evam ukte tataḥ kanyā sodatiṣṭhat pramadvarā
     ruros tasyāyuṣo 'rdhena supteva varavarṇinī
 16 etad dṛṣṭaṃ bhaviṣye hi ruror uttamatejasaḥ
     āyuṣo 'tipravṛddhasya bhāryārthe 'rdhaṃ hrasatv iti
 17 tata iṣṭe 'hani tayoḥ pitarau cakratur mudā
     vivāhaṃ tau ca remāte parasparahitaiṣiṇau
 18 sa labdhvā durlabhāṃ bhāryāṃ padmakiñjalka saprabhām
     vrataṃ cakre vināśāya jihmagānāṃ dhṛtavrataḥ
 19 sa dṛṣṭvā jihmagān sarvāṃs tīvrakopasamanvitaḥ
     abhihanti yathāsannaṃ gṛhya praharaṇaṃ sadā
 20 sa kadā cid vanaṃ vipro rurur abhyāgaman mahat
     śayānaṃ tatra cāpaśyaḍ ḍuṇḍubhaṃ vayasānvitam
 21 tata udyamya daṇḍaṃ sa kāladaṇḍopamaṃ tadā
     abhyaghnad ruṣito vipras tam uvācātha ḍuṇḍubhaḥ
 22 nāparādhyāmi te kiṃ cid aham adya tapodhana
     saṃrambhāt tat kimarthaṃ mām abhihaṃsi ruṣānvitaḥ

SECTION IX

(Pauloma Parva continued)

"Sauti said, 'While those illustrious Brahmanas were sitting around the dead body of Pramadvara, Ruru, sorely afflicted, retired into a deep wood and wept aloud. And overwhelmed with grief he indulged in much piteous lamentation. And, remembering his beloved Pramadvara, he gave vent to his sorrow in the following words, 'Alas! The delicate fair one that increaseth my affliction lieth upon the bare ground. What can be more deplorable to us, her friends? If I have been charitable, if I have performed acts of penance, if I have ever revered my superiors, let the merit of
these arts restore to life my beloved one! If from my birth I have been controlling my passions, adhered to my vows, let the fair Pramadvara rise from the ground.
"And while Ruru was indulging in these lamentations for the loss of his bride, a messenger from heaven came to him in the forest and addressed him thus, 'The words thou utterest, O Ruru, in thy affliction are certainly ineffectual. For, O pious man, one belonging to this world whose days have run out can never come back to life. This poor child of a Gandharva and Apsara has had her days run out! Therefore, O child, thou shouldst not consign thy heart to sorrow. The great gods, however, have provided beforehand a means of her restoration to life. And if thou compliest with it, thou mayest receive back thy Pramadvara.'
"And Ruru replied, O messenger of heaven! What is that which the gods have ordained. Tell me in full so that (on hearing) I may comply with it. It behoveth thee to deliver me from grief!' And the celestial messenger said unto Ruru, 'Resign half of thy own life to thy bride, and then, O Ruru of the race of Bhrigu, thy Pramadvara shall rise from the ground.' 'O best of celestial messengers, I most willingly offer a moiety of my own life in favour of my bride. Then let my beloved one rise up once more in her dress and lovable form.'
"Sauti said, 'Then the king of Gandharvas (the father of Pramadvara) and the celestial messenger, both of excellent qualities, went to the god Dharma (the Judge of the dead) and addressed him, saying, 'If it be thy will, O Dharmaraja, let the amiable Pramadvara, the betrothed wife of Ruru, now lying dead, rise up with a moiety of Ruru's life.' And Dharmaraja answered, 'O messenger of the gods, if it be thy wish, let Pramadvara, the betrothed wife of Ruru, rise up endued with a moiety of Ruru's life.'
"Sauti continued, 'And when Dharmaraja had said so, that maiden of superior complexion, Pramadvara, endued with a moiety of Ruru's life, rose as from her slumber. This bestowal by Ruru of a moiety of his own span of life to resuscitate his bride afterwards led, as it would be seen, to a curtailment of Ruru's life.
"And on an auspicious day their fathers gladly married them with due rites. And the couple passed their days, devoted to each other. And Ruru having obtained such a wife, as is hard to be found, beautiful and bright as the filaments of the lotus, made a vow for the destruction of the serpent-race. And whenever he saw a serpent he became filled with great wrath and always killed it with a weapon.
"One day, O Brahmana, Ruru entered an extensive forest. And there he saw an old serpent of the Dundubha species lying stretched on the ground. And Ruru thereupon lifted up in anger his staff, even like to the staff of Death, for the purpose of killing it. Then the Dundubha, addressing Ruru, said, 'I have done thee no harm, O Brahmana! Then wherefore wilt thou slay me in anger?'"
So ends the ninth section of the Pauloma Parva of the Adi Parva of the blessed Mahabharata.

Book 1
Chapter 10

1 [r]
      mama prāṇasamā bhāryā daṣṭāsīd bhujagena ha
      tatra me samayo ghora ātmanoraga vai kṛtaḥ
  2 hanyāṃ sadaiva bhujagaṃ yaṃ yaṃ paśyeyam ity uta
      tato 'haṃ tvāṃ jighāṃsāmi jīvitena vimokṣyase
  3 [du]
      anye te bhujagā vipra ye daśantīha mānavān
      ḍuṇḍubhān ahi gandhena na tvaṃ hiṃsitum arhasi
  4 ekān arthān pṛthag arthān ekaduḥkhān pṛthak sukhān
      ḍuṇḍubhān dharmavid bhūtvā na tvaṃ hiṃsitum arhasi
  5 [sūta]
      iti śrutvā vacas tasya bhujagasya rurus tadā
      nāvadīd bhayasaṃvigna ṛṣiṃ matvātha ḍuṇḍubham
  6 uvāca cainaṃ bhagavān ruruḥ saṃśamayann iva
      kāmayā bhujaga brūhi ko 'sīmāṃ vikriyāṃ gataḥ
  7 [du]
      ahaṃ purā ruro nāmnā ṛṣir āsaṃ sahasrapāt
      so 'haṃ śāpena viprasya bhujagatvam upāgataḥ
  8 [ru]
      kimarthaṃ śaptavān kruddho dvijas tvāṃ bhujagottama
      kiyantaṃ caiva kālaṃ te vapur etad bhaviṣyati

SECTION X

(Pauloma Parva continued)

Sauti said, 'And Ruru, on hearing those words, replied, 'My wife, dear to me as life, was bit by a snake; upon which, I took, O snake, a dreadful vow, viz., that I would kill every snake that I might come across. Therefore shall I smite thee and thou shalt be deprived of life.'
"And the Dundubha replied, 'O Brahmana, the snakes that bite man are quite different in type. It behoveth thee not to slay Dundubhas who are serpents only in name. Subject like other serpents to the same calamities but not sharing their good fortune, in woe the same but in joy different, the Dundubhas should not be slain by thee under any misconception.'
"Sauti continued, 'And the Rishi Ruru hearing these words of the serpent, and seeing that it was bewildered with fear, albeit a snake of the Dundubha species, killed it not. And Ruru, the possessor of the six attributes, comforting the snake addressed it, saying, 'Tell me fully, O snake, who art thou thus metamorphosed?' And the Dundubha replied, 'O Ruru! I was formerly a Rishi by name Sahasrapat. And it is by the curse of a Brahmana that I have been transformed into a snake. And Ruru asked, 'O thou best of snakes, for what wast thou cursed by a Brahmana in wrath? And how long also will thy form continue so?'"
And so ends the tenth section of the Pauloma Parva of the Adi Parva.




(I humbly pay my salute to the  lotus feet of Sreeman Brahmasree 
Kisari Mohan Ganguli ji for the collection.)