srimahabharat - udyoga parva (book 5) chapters 101 to 120

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

                                      Mahabharata of Krishna-Dwaipayana Vyasa
                                                        translated by

                                  Sreemaan Brahmasri  Kisari Mohan Ganguli

Udyoga Parva

Book 5

Book 5
Chapter 101

 1 [n]
      iyaṃ bhogavatī nāma purī vāsukipālitā
      yādṛśī devarājasya purī varyāmarāvatī
  2 eṣa śeṣaḥ sthito nāgo yeneyaṃ dhāryate sadā
      tapasā lokamukhyena prabhāvamahatā mahī
  3 śvetoccaya nibhākāro nānāvidha vibhūṣaṇaḥ
      sahasraṃ dhārayan mūrdhnā jvālā jihvo mahābalaḥ
  4 iha nānāvidhākārā nānāvidha vibhūṣaṇāḥ
      surasāyāḥ sutā nāgā nivasanti gatavyathāḥ
  5 maṇisvastika cakrāṅkāḥ kamaṇḍaluka lakṣaṇāḥ
      sahasrasaṃkhyā balinaḥ sarve raudrāḥ svabhāvataḥ
  6 sahasraśirasaḥ ke cit ke cit pañcaśatānanāḥ
      śataśīrṣās tathā ke cit ke cit triśiraso 'pi ca
  7 dvipañca śirasaḥ ke cit ke cit sapta mukhās tathā
      mahābhogā mahākāyāḥ parvatābhogabhoginaḥ
  8 bahūnīha sahasrāṇi prayutāny arbudāni ca
      nāgānām ekavaṃśānāṃ yathā śreṣṭhāṃs tu me śṛṇu
  9 vāsukis takṣakaś caiva karkoṭaka dhanaṃjayau
      kālīyo nahuṣaś caiva kambalāśvatarāv ubhau
  10 bāhyakuṇḍo maṇir nāgas tathaivāpūraṇaḥ khagaḥ
     vāmanaś caila patraś ca kukuraḥ kukuṇas tathā
 11 āryako nandakaś caiva tathā kalaśapotakau
     kailāsakaḥ piñjarako nāgaś cairāvatas tathā
 12 sumanomukho dadhimukhaḥ śaṅkho nandopanandakau
     āptaḥ koṭanakaś caiva śikhī niṣṭhūrikas tathā
 13 tittirir hastibhadraś ca kumudo mālyapiṇḍakaḥ
     dvau padmau puṇḍarīkaś ca puṣpo mudgaraparṇakaḥ
 14 karavīraḥ pīṭharakaḥ saṃvṛtto vṛtta eva ca
     piṇḍāro bilvapatraś ca mūṣikādaḥ śirīṣakaḥ
 15 dilīpaḥ śaṅkhaśīrṣaś ca jyotiṣko 'thāparājitaḥ
     kauravyo dhṛtarāṣṭraś ca kumāraḥ kuśakas tathā
 16 virajā dhāraṇaś caiva subāhur mukharo jayaḥ
     badhirāndhau vikuṇḍaś ca virasaḥ surasas tathā
 17 ete cānye ca bahavaḥ kaśyapasyātmajāḥ smṛtāḥ
     mātale paśya yady atra kaś cit te rocate varaḥ
 18 [kaṇva]
     mātalis tv ekam avyagraḥ satataṃ saṃnirīkṣya vai
     papraccha nāradaṃ tatra prītimān iva cābhavat
 19 sthito ya eṣa purataḥ kauravyasyāryakasya ca
     dyutimān darśanīyaś ca kasyaiṣa kulanandanaḥ
 20 kaḥ pitā jananī cāsya katamasyaiṣa bhoginaḥ
     vaṃśasya kasyaiṣa mahān ketubhūta iva sthitaḥ
 21 praṇidhānena dhairyeṇa rūpeṇa vayasā ca me
     manaḥ praviṣṭo devarṣe guṇakeśyāḥ patir varaḥ
 22 mātaliṃ prītimanasaṃ dṛṣṭvā sumukha darśanāt
     nivedayām āsa tadā māhātmyaṃ janma karma ca
 23 airāvata kule jātaḥ sumukho nāma nāgarāṭ
     āryakasya mataḥ pautro dauhitro vāmanasya ca
 24 etasya hi pitā nāgaś cikuro nāma mātale
     nacirād vainateyena pañcatvam upapāditaḥ
 25 tato 'bravīt prītamanā mātalir nāradaṃ vacaḥ
     eṣa me rucitas tāta jāmātā bhujagottamaḥ
 26 kriyatām atra yatno hi prītimān asmy anena vai
     asya nāgapater dātuṃ priyāṃ duhitaraṃ mune

SECTION CI

"Narada said, 'This region belongeth to the birds, all of whom possess excellent feathers. They all subsist on snakes. They never feel any fatigue in putting forth their prowess, or in making journeys, or in bearing burthens. This race, O charioteer, hath multiplied from the six sons of Garuda. They are Sumukha, Sunaman, Sunetra, Suvarchas, Suanch and that prince of birds called Suvala. Born of Kasyapa's line and enhancing the glory of Vinata's race, many winged creatures, the foremost of their species, have by begetting children founded and increased a thousand dynasties of birds, all endued with nobility of blood. All these creatures are endued with great prosperity, have the auspicious whirl called Sreevatsa, possess great wealth, and are inspired with great might. By their acts they may be said to belong to the Kshatriya order, but they are all without any compassion, subsisting as they do on snakes. They never attain to spiritual enlightenment in consequence of their preying on their kinsmen. I will now enumerate the chiefs by their names, listen to me, O Matali. This race is much regarded in consequence of the favour that, is shown to it by Vishnu. They all worship Vishnu, and Vishnu is their protector. Vishnu always dwelleth in their hearts, and Vishnu is their great refuge. These then are their names--Suvarnachuda, Nagasin Daruna, Chandatundaka, Anala, Vaisalaksha, Kundalin, Pankajit, Vajraviskambha, Vainateya, Vamana, Vatavega, Disachakshu, Nimisha, Animisha, Trirava, Saptarava, Valmiki, Dipaka, Daityadwipa, Saridwipa,
p. 208
Sarasa, Padmaketana, Sumukha, Chitraketu, Chitravara, Anagha, Meshahrit, Kumuda, Daksha, Sarpanta, Somabhojana, Gurubhara, Kapota, Suryanetra, Chirantaka, Vishnudharman, Kumara, Parivarha, Hari, Suswara, Madhuparka, Hemavarna, Malaya, Matariswan, Nisakara and Divakara. These sons of Garuda that I name dwell in only a single province of this region. I have mentioned those only that have won distinction by might, fame and achievements. If thou likest none here, come, we will go hence, O Matali. I will take thee to another region where thou mayest find an eligible husband for thy daughter.'"

Book 5
Chapter 102

  1 [nārada]
      sūto 'yaṃ mātalir nāma śakrasya dayitaḥ suhṛt
      śuciḥ śīlaguṇopetas tejasvī vīryavān balī
  2 śakrasyāyaṃ sakhā caiva mantrī sārathir eva ca
      alpāntaraprabhāvaś ca vāsavena raṇe raṇe
  3 ayaṃ harisahasreṇa yuktaṃ jaitraṃ rathottamam
      devāsureṣu yuddheṣu manasaiva niyacchati
  4 anena vijitān aśvair dorbhyāṃ jayati vāsavaḥ
      anena prahṛte pūrvaṃ balabhit praharaty uta
  5 asya kanyā varārohā rūpeṇāsadṛśī bhuvi
      sattvaśīlaguṇopetā guṇakeśīti viśrutā
  6 tasyāsya yatnāc caratas trailokyam amara dyute
      sumukho bhavataḥ pautro rocate duhituḥ patiḥ
  7 yadi te rocate saumya bhujagottama māciram
      kriyatām āryaka kṣipraṃ buddhiḥ kanyā pratigrahe
  8 yathā viṣṇukule lakṣmīr yathā svāhā vibhāvasoḥ
      kule tava tathaivāstu guṇakeśī pratīcchatu
  9 pautrasyārthe bhavāṃs tasmād guṇakeśī pratīcchatu
      sadṛśīṃ pratirūpasya vāsavasya śacīm iva
  10 pitṛhīnam api hy enaṃ guṇato varayāmahe
     bahumānāc ca bhavatas tathaivairāvatasya ca
     sumukhasya guṇaiś caiva śīlaśaucadamādibhiḥ
 11 abhigamya svayaṃ kanyām ayaṃ dātuṃ samudyataḥ
     mālates tasya saṃmānaṃ kartum arho bhavān api
 12 sa tu dīnaḥ prahṛṣṭaś ca prāha nāradam āryakaḥ
     vriyamāṇe tathā pautre putre ca nidhanaṃ gate
 13 na me naitad bahumataṃ devarṣe vacanaṃ tava
     sakhā śakrasya saṃyuktaḥ kasyāyaṃ nepsito bhavet
 14 kāraṇasya tu daurbalyāc cintayāmi mahāmune
     bhakṣito vainateyena duḥkhārtās tena vai vayam
 15 punar eva ca tenoktaṃ vainateyena gacchatā
     māsenānyena sumukhaṃ bhakṣayiṣya iti prabho
 16 dhruvaṃ tathā tad bhavitā jānīmas tasya niścayam
     tena harṣaḥ pranaṣṭo me suparṇavacanena vai
 17 mātalis tv abravīd enaṃ buddhir atra kṛtā mayā
     jāmātṛbhāvena vṛtaḥ sumukhas tava putrajaḥ
 18 so 'yaṃ mayā ca sahito nāradena ca pannagaḥ
     trilokeśaṃ surapatiṃ gatvā paśyatu vāsavam
 19 śeṣeṇaivāsya kāryeṇa prajñāsyāmy aham āyuṣaḥ
     suparṇasya vighāte ca prayatiṣyāmi sattama
 20 sumukhaś ca mayā sārdhaṃ deveśam abhigacchatu
     kāryasaṃsādhanārthāya svasti te 'stu bhujaṃgama
 21 tatas te sumukhaṃ gṛhya sarva eva mahaujasaḥ
     dadṛśuḥ śakram āsīnaṃ devarājaṃ mahādyutim
 22 saṃgatyā tatra bhagavān viṣṇur āsīc caturbhujaḥ
     tatas tat sarvam ācakhyau nārado mātaliṃ prati
 23 tataḥ puraṃdaraṃ viṣṇur uvāca bhuvaneśvaram
     amṛtaṃ dīyatām asmai kriyatām amaraiḥ samaḥ
 24 mātalir nāradaś caiva sumukhaś caiva vāsava
     labhantāṃ bhavataḥ kāmāt kāmam etaṃ yathepsitam
 25 puraṃdaro 'tha saṃcintya vainateya parākramam
     viṣṇum evābravīd enaṃ bhavān eva dadātv iti
 26 īśas tvam asi lokānāṃ carāṇām acarāś ca ye
     tvayā dattam adattaṃ kaḥ kartum utsahate vibho
 27 prādāc chakras tatas tasmai pannagāyāyur uttamam
     na tv enam amṛtaprāśaṃ cakāra balavṛtrahā
 28 labdhvā varaṃ tu sumukhaḥ sumukhaḥ saṃbabhūva ha
     kṛtadāro yathākāmaṃ jagāma ca gṛhān prati
 29 nāradas tv āryakaś caiva kṛtakāryau mudā yutau
     pratijagmatur abhyarcya devarājaṃ mahādyutim

SECTION CII

"Narada said, 'The region where we now are is called Rasatala and is the seventh stratum below the Earth. Here dwelleth Surabhi, the mother of all kine, she, who was born of the Amrita. She always yieldeth milk which is the essence of all the best things of the earth, and which, excellent as it is, and of one taste, springeth from the essence of the six different kinds of tastes (that are talked of). The faultless Surabhi herself sprang in days of old from the mouth of the Grandsire, gratified with drinking the Amrita and vomiting the best things. A single jet only of her milk, falling on the earth, created what is known as the sacred and the excellent "Milky Ocean." The verge of that ocean all round is always covered with white foam resembling a belt of flowers. Those best of ascetics that are known by the name of the Foam-drinkers dwell around this ocean, subsisting on that foam only. They are called Foam-drinkers because they live, O Matali, on nothing else save that foam. Engaged in the practice of the severest of austerities, the very gods are known to fear them. From her are born four other kine, O Matali, supporting the four quarters and therefore, are they called the supporters of the quarters (Dikpali). Born of Surabhi herself, she who supporteth the eastern quarter is called Surupa. She, who supporteth the southern quarter is called Hansika. That illustrious cow, O Matali, of universal form, who supporteth the western quarter ruled by Varuna is known by the name of Subhadra. The northern quarter comprising the region of virtue, and called after Kuvera the Lord of treasures, is supported by the cow named Sarva-kamadugha. The gods, uniting with the Asuras, and making the Mandara mountain their pole, churned the waters of the ocean and obtained the wine called Varuni, and (the Goddess of Prosperity and Grace called) Lakshmi, and Amrita, and that prince of steeds called Uchchhaisrava, and that best of gems called Kaustubha. Those waters, O Matali, that yielded these precious things had all been mixed with the milk of these tour cows. As regards Surabhi, the milk she yielded
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becometh Swaha unto those that live on Swaha, Swadha unto those that live on Swadha, and Amrita unto those that live on Amrita. The couplet that was sung by the dwellers of Rasatala in day of old, is still heard to be recited in the world by the persons of learning. That couplet is this,--Neither in the region of the Nagas, nor in Swarga, nor in Vimana, nor in Tripishtapa is residence so happy as in Rasatala!'"

Book 5
Chapter 103

1 [kaṇva]
      garuḍas tat tu śuśrāva yathāvṛttaṃ mahābalaḥ
      āyuḥ pradānaṃ śakreṇa kṛtaṃ nāgasya bhārata
  2 pakṣavātena mahatā ruddhvā tribhuvanaṃ khagaḥ
      suparṇaḥ paramakruddho vāsavaṃ samupādravat
  3 bhagavan kim avajñānāt kṣudhāṃ prati bhaye mama
      kāmakāra varaṃ dattvā punaś calitavān asi
  4 nisargāt sarvabhūtānāṃ sarvabhūteśvareṇa me
      āhāro vihito dhātrā kimarthaṃ vāryate tvayā
  5 vṛtaś caiṣa mahānāgaḥ sthāpitaḥ samayaś ca me
      anena ca mayā deva bhartavyaḥ prasavo mahān
  6 etasmiṃs tv anyathā bhūte nānyaṃ hiṃsitum utsahe
      krīḍase kāmakāreṇa devarājayathecchakam
  7 so 'haṃ prāṇān vimokṣyāmi tathā parijano mama
      ye ca bhṛtyā mama gṛhe prītimān bhava vāsava
  8 etac caivāham arhāmi bhūyaś ca balavṛtrahan
      trailokyasyeśvaro yo 'haṃ parabhṛtyatvam āgataḥ
  9 tvayi tiṣṭhati deveśa na viṣṇuḥ kāraṇaṃ mama
      trailokyā rājarājyaṃ hi tvayi vāsava śāśvatam
  10 mamāpi dakṣasya sutā jananī kaśyapaḥ pitā
     aham apy utsahe lokān samastān voḍhum añjasā
 11 asahyaṃ sarvabhūtānāṃ mamāpi vipulaṃ balam
     mayāpi sumahat karmakṛtaṃ daiteya vigrahe
 12 śrutaśrīḥ śrutasenaś ca vivasvān rocanā mukhaḥ
     prasabhaḥ kālakākṣāś ca mayāpi ditijā hatāḥ
 13 yat tu dhvajasthāna gato yatnāt paricarāmy aham
     vahāmi caivānujaṃ te tena mām avamanyase
 14 ko 'nyo bhārasaho hy asti ko 'nyo 'sti balavattaraḥ
     mayā yo 'haṃ viśiṣṭaḥ san vahāmīmaṃ sabāndhavam
 15 avajñāya tu yat te 'haṃ bhojanād vyaparopitaḥ
     tena me gauravaṃ naṣṭaṃ tvattaś cāsmāc ca vāsava
 16 adityāṃ ya ime jātā balavikrama śālinaḥ
     tvam eṣāṃ kila sarveṣāṃ viśeṣād balavattaraḥ
 17 so 'haṃ pakṣaika deśena vahāmi tvāṃ gataklamaḥ
     vimṛśa tvaṃ śanais tāta ko nv atra balavān iti
 18 tasya tad vacanaṃ śrutvā khagasyodarka dāruṇam
     akṣobhyaṃ kṣobhayaṃs tārkṣyam uvāca rathacakrabhṛt
 19 garutman manyasa ātmānaṃ balavantaṃ sudurbalam
     alam asmat samakṣaṃ te stotum ātmānam aṇḍaja
 20 trailokyam api me kṛtsnam aśaktaṃ dehadhāraṇe
     aham evātmanātmānaṃ vahāmi tvāṃ ca dhāraye
 21 imaṃ tāvan mamaikaṃ tvaṃ bāhuṃ savyetaraṃ vaha
     yady enaṃ dhārayasy ekaṃ saphalaṃ te vikatthitam
 22 tataḥ sa bhagavāṃs tasya skandhe bāhuṃ samāsajat
     nipapāta sa bhārārto vihvalo naṣṭacetanaḥ
 23 yāvān hi bhāraḥ kṛtsnāyāḥ pṛthivyāḥ parvataiḥ saha
     ekasyā dehaśākhāyās tāvad bhāram amanyata
 24 na tv enaṃ pīḍayām āsa balena balavattaraḥ
     tato hi jīvitaṃ tasya na vyanīnaśad acyutaḥ
 25 vipakṣaḥ srastakāyaś ca vicetā vihvalaḥ khagaḥ
     mumoca patrāṇi tadā gurubhāraprapīḍitaḥ
 26 sa viṣṇuṃ śirasā pakṣī praṇamya vinatāsutaḥ
     vicetā vihvalo dīnaḥ kiṃ cid vacanam abravīt
 27 bhagavaṁl lokasārasya sadṛśena vapuṣmatā
     bhujena svairamuktena niṣpiṣṭo 'smi mahītale
 28 kṣantum arhasi me deva vihvalasyālpa cetasaḥ
     baladāha vidagdhasya pakṣiṇo dhvajavāsinaḥ
 29 na vijñātaṃ balaṃ deva mayā te paramaṃ vibho
     tena manyāmy ahaṃ vīryam ātmano 'sadṛśaṃ paraiḥ
 30 tataś cakre sa bhagavān prasādaṃ vai garutmataḥ
     maivaṃ bhūya iti snehāt tadā cainam uvāca ha
 31 tathā tvam api gāndhāre yāvat pāṇḍusutān raṇe
     nāsādayasi tān vīrāṃs tāvaj jīvasi putraka
 32 bhīmaḥ praharatāṃ śreṣṭho vāyuputro mahābalaḥ
     dhanaṃjayaś cendra suto na hanyātāṃ tu kaṃ raṇe
 33 viṣṇur vāyuś ca śakraś ca dharmas tau cāśvināv ubhau
     ete devās tvayā kena hetunā śakyam īkṣitum
 34 tad alaṃ te virodhena śamaṃ gaccha nṛpātmaja
     vāsudevena tīrthena kulaṃ rakṣitum arhasi
 35 pratyakṣo hy asya sarvasya nārado 'yaṃ mahātapāḥ
     māhātmyaṃ yat tadā viṣṇur yo 'yaṃ cakragadādharaḥ
 36 duryodhanas tu tac chrutvā niḥśvasan bhṛkuṭī mukhaḥ
     rādheyam abhisaṃprekṣya jahāsa svanavat tadā
 37 kadarthī kṛtyatad vākyam ṛṣeḥ kaṇvasya durmatiḥ
     ūruṃ gajakarākāraṃ tāḍayann idam abravīt
 38 yathaiveśvara sṛṣṭo 'smi yad bhāvi yā ca me gatiḥ
     tathā maharṣe vartāmi kiṃ pralāpaḥ kariṣyati

SECTION CIII

"Narada said, 'This foremost of cities that thou beholdest and which resembles the Amaravati of the chief of the celestials himself, is known by the name of Bhogavati. It is ruled over by Vasuki, the king of the Nagas. That Shesha dwelleth here, who, in consequence of his ascetic austerities of the foremost order, is able to support this earth with all her vastness. His body is like that of a white mountain. He is decked in celestial ornaments. He hath a thousand heads. His tongues are blazing like flames of fire, and he is endued with great strength. There dwell in happiness innumerable Nagas--sons of Surasa--possessed of diverse forms, and decked on ornaments of diverse kinds, bearing the signs of gems, Swastika, circles and drinking vessels. All of them endued with great strength are by nature fierce. Some have a thousand heads, some five hundred, and some three. And some have two heads, and some five, and some have seven faces. And all of them are possessed of huge bodies that resemble the mountains stretching over the earth. Millions and tens of millions are they, in fact, uncountable, even as regards those of' them that belong to a single race. Listen, however, to me as I name a few of the more famous ones amongst them. They are Vasuki, Takshaka, Karkotaka, Dhanjaya, Kaliya, Nahusha, Aswatara, Vakyakunda, Mani, Apurana, Khaga, Vamana, Elapatra, Kukura, Kukuna, Aryaka, Nandaka, Kalasa, Potaka, Kalilasaka, Pinjaraka, Airavata, Sumanmukha, Dadhimukha, Sankha, Nanda, Upanandaka, Apta, Kotaraka, Sikhi, Nishthuraka, Tittiri, Hastibhadra, Kumuda, Maylapindaka, the two Padmas, Pundarika, Pushpa, Mudgaraparnaka, Karavira, Pitharaka, Samvritta, Vritta, Pindara, Vilwapatra, Mushikada, Sirishaka, Dilipa, Sankha-sirsha, Jyotishka, Aparajita, Kauravya, Dhritarashtra, Kuhara, Krisaka, Virajas, Dharana, Savahu, Mukhara, Jaya, Vidhira, Andha, Visundi, Virasa, and Sarasa. These and many others there are amongst the sons of Kasyapa. See O Matali, if there is anybody here whom thou canst elect.'
"Kanwa continued, 'Matali, meanwhile, had been looking attentively at a person that stood by. And after Narada had ceased speaking, the celestial charioteer with gratified mind asked the Rishi, saying, 'Of what
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race is he the delighter--that comely youth of great radiance--who standeth before Aryaka of Kauravya's line? Who is his father, and who is his mother? Of what Naga's race is he? Indeed, of what line doth he stand as a high flag-staff? In consequence of his intelligence, his patience, his beauty, and his youth, my heart, O celestial Rishi, hath been attracted towards him. That youth will make the best of husbands for my Gunakesi.'
"Kanwa continued, 'Beholding Matali's gratification at seeing the Naga called Sumukha, Narada informed him of the nobility of his parentage and of his feats. And he said, 'Born in the race of Airavata this prince of Nagas is named Sumukha. He is the favourite grandson of Aryaka, and the daughter's son of Vamana. The father of this youth was, O Matali, the Naga called Chikura. Not long before was he slain by Vinata's Son.' Hearing this Matali became highly pleased, and addressing Narada, the charioteer said, 'This best of Nagas is, O sire, very acceptable to me for a son-in-law. Make an endeavour to secure him, for I am highly pleased at the thought of bestowing on this Naga, O Muni, my dear daughter.'"

Book 5
Chapter 104

1 [j]
      anarthe jātanirbandhaṃ parārthe lobhamohitam
      anāryakeṣv abhirataṃ maraṇe kṛtaniścayam
  2 jñātīnāṃ duḥkhakartāraṃ bandhūnāṃ śokavardhanam
      suhṛdāṃ kleśadātāraṃ dviṣatāṃ harṣavardhanam
  3 kathaṃ nainaṃ vimārgasthaṃ vārayantīha bāndhavāḥ
      sauhṛdād vā suhṛtsnigdho bhagavān vā pitāmahaḥ
  4 uktaṃ bhagavatā vākyam uktaṃ bhīṣmeṇa yat kṣamam
      uktaṃ bahuvidhaṃ caiva nāradenāpi tac chṛṇu
  5 durlabho vai suhṛc chrotā durlabhaś ca hitaḥ suhṛt
      tiṣṭhate hi suhṛd yatra na bandhus tatra tiṣṭhati
  6 śrotavyam api paśyāmi suhṛdāṃ kurunandana
      na kartavyaś ca nirbandho nirbandho hi sudāruṇaḥ
  7 atrāpy udāharantīmam itihāsaṃ purātanam
      yathā nirbandhataḥ prāpto gālavena parājayaḥ
  8 viśvāmitraṃ tapasyantaṃ dharmo jijñāsayā purā
      abhyagacchat svayaṃ bhūtvā vasiṣṭho bhagavān ṛṣiḥ
  9 saptarṣīṇām anyatamaṃ veṣam asthāya bhārata
      bubhukṣuḥ kṣudhito rājann āśramaṃ kauśikasya ha
  10 viśvāmitro 'tha saṃbhrāntaḥ śrapayām āsa vai caru
     paramānnasya yatnena na ca sa pratyapālayat
 11 annaṃ tena yadā bhuktam anyair dattaṃ tapasvibhiḥ
     atha gṛhyān namaty uṣṇaṃ viśvāmitro 'bhyupāgamat
 12 bhuktaṃ me tiṣṭha tāvat tvam ity uktvā bhagavān yayau
     viśvāmitras tato rājan sthita eva mahādyutiḥ
 13 bhaktaṃ pragṛhya mūrdhnā tad bāhubhyāṃ pārśvato 'gamat
     sthitaḥ sthāṇur ivābhyāśe niśceṣṭo mārutāśanaḥ
 14 tasya śuśrūṣaṇe yatnam akarod gālavo muniḥ
     gauravād bahumānāc ca hārdena priyakāmyayā
 15 atha varṣaśate pūrṇe dharmaḥ punar upāgamat
     vāsiṣṭhaṃ veṣam āsthāya kauśikaṃ bhojanepsayā
 16 sa dṛṣṭvā śirasā bhaktaṃ dhriyamāṇaṃ maharṣiṇā
     tiṣṭhatā vāyubhakṣeṇa viśvāmitreṇa dhīmatā
 17 pratigṛhya tato dharmas tathaivoṣṇaṃ tathā navam
     bhuktvā prīto 'smi viprarṣe tam uktvā sa munir gataḥ
 18 kṣatrabhāvād apagato viśvāmitras tadābhavat
     dharmasya vacanāt prīto viśvāmitras tadābhavat
 19 viśvāmitras tu śiṣyasya gālavasya tapasvinaḥ
     śuśrūṣayā ca bhaktyā ca prītimān ity uvāca tam
     anujñāto mayā vatsa yatheṣṭaṃ gaccha gālava
 20 ity uktaḥ pratyuvācedaṃ gālavo munisattamam
     prīto madhurayā vācā viśvāmitraṃ mahādyutim
 21 dakṣiṇāṃ kāṃ prayacchāmi bhavate guru karmaṇi
     dakṣiṇābhir upetaṃ hi karma sidhyati mānavam
 22 dakṣiṇānāṃ hi sṛṣṭānām apavargeṇa bhujyate
     svarge kratuphalaṃ sadbhir dakṣiṇā śāntir ucyate
     kim āharāmi gurvarthaṃ bravītu bhagavān iti
 23 jānamānas tu bhagavāñ jitaḥ śuśrūṣaṇena ca
     viśvāmitras tam asakṛd gaccha gacchety acodayat
 24 asakṛd gaccha gaccheti viśvāmitreṇa bhāṣitaḥ
     kiṃ dadānīti bahuśo gālavaḥ pratyabhāṣata
 25 nirbandhatas tu bahuśo gālavasya tapasvinaḥ
     kiṃ cid āgatasaṃrambho viśvāmitro 'bravīd idam
 26 ekataḥ śyāma karṇānāṃ śatāny aṣṭau dadasva me
     hayānāṃ candra śubhrāṇāṃ gaccha gālava māciram

SECTION CIV

"Narada then said, 'This one is the charioteer of the name of Matali. He is besides a dear friend of Sakra. Pure in conduct, he hath an excellent disposition and possesses numerous virtues. Endued with strength of mind, he hath great energy and great might. He is the friend, counsellor, and charioteer of Sakra. It has been seen in every battle that small is the difference that exists between him and Vasava as regards prowess and strength. In all the battles between the gods and Asuras, it is this Matali that driveth, by his mind alone, that ever-victorious and best of cars belonging to Indra, which is drawn by thousand steeds. Vanquished by his management of the steeds, the enemies of the gods are subjugated by Vasava by the use of his hands. Defeated before-hand by Matali, the Asuras are subsequently slain by Indra. Matali hath an excellent daughter, who in beauty is unrivalled in the world. Truthful and possessed of every accomplishment, she is known by the name of Gunakesi. He was searching the three worlds for an eligible bridegroom. O thou that art possessed of the splendour of a celestial, thy grandson, Sumukha, hath become acceptable to him as a husband for his daughter. If O best of serpents, his proposal be acceptable to thee, quickly make up thy mind, O Aryaka, to take his daughter in gift for thy grandson. As Lakshmi in Vishnu's house, or Swaha in that of Agni so let the slender-waisted Gunakesi be a wife in thy race. Let Gunakesi, therefore
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be accepted by thee for thy grandson, like Sachi for Vasava who deserveth her. Although this youth hath lost his father, yet we choose him for his virtues, and for the respectability of Airavata and thy own. Indeed, it is in consequence of Sumukha's merits, his disposition, purity, self-restraint and other qualifications that Matali hath become himself desirous of giving away his daughter unto him. It behoveth thee, therefore, to honour Matali.'
"Kanwa continued, 'Thus addressed by Narada, Aryaka beholding his grandson elected as a bridegroom and remembering the death of his son was filled with delight and sorrow at the same time. And he then addressed Narada and said, 'How, O celestial Rishi, can I desire Gunakesi for a daughter-in-law'! It cannot be, O great Rishi, that thy words are not highly honoured by me, for who is there that would not desire an alliance with the friend of Indra? I hesitate, however, O great Muni, in consequence of the instability of the very cause that would not make that alliance lasting. O thou of great effulgence, the author of this youth, viz., my son, hath been devoured by Garuda. We are afflicted with sorrow on that account. But worse still, O lord, Vinata's son, at the time of leaving these regions, said, 'After a month I will devour this Sumukha also. Surely, it will happen as he hath said, for we know with whom we have to deal. At these words, therefore, of Suparna we have become cheerless!'
"Kanwa continued, 'Matali then said unto Aryaka, 'I have formed a plan. This thy grandson is elected by me as my son-in-law. Let this Naga then, proceeding with me and Narada, come to the Lord of heaven the chief of the celestials, O best of Nagas. I shall then endeavour to place obstacles in the way of Suparna, and as a last resource, we will ascertain the period of life that hath been vouchsafed to Sumukha. Blessed be thou, O Naga, let Sumukha, therefore, come with me to the presence of the Lord of the celestials.' Saying this, they took Sumukha with them, and all the four, endued with great splendour, coming to heaven beheld Sakra the chief of the gods seated in all his glory. And it so happened that the illustrious Vishnu of four arms was also present there. Narada then represented the whole story about Matali and his choice.'
"Kanwa continued, 'Hearing all that Narada said, Vishnu directed Purandara, the Lord of the universe, saying, 'Let Amrita be given to this youth, and let him be made immortal like gods themselves. Let Matali, and Narada, and Sumukha, O Vasava, all attain their cherished wish through thy grace.' Purandara, however, reflecting on the prowess of Vinata's son, said unto Vishnu, 'Let Amrita be given unto him by thee.' Thus addressed, Vishnu said, 'Thou art the Lord of all mobile and immobile creatures. Who is there, O lord, that would refuse a gift that may be made by thee'?' At these words Sakra gave unto that Naga length of days. The slayer of Vala and Vritra did not make him a drinker of
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[paragraph continues] Amrita. Sumukha, having obtained that boon, became Sumukha 1 (in reality) for his face was suffused with marks of joy. And having married Matali's daughter, he cheerfully returned home. And Narada and Aryaka also filled with delight at the success of their object, went away, after having worshipped the glorious chief of the celestials.'"

Book 5
Chapter 105

 1 [n]
      evam uktas tadā tena viśvāmitreṇa dhīmatā
      nāste na śete nāhāraṃ kurute gālavas tadā
  2 tvag asthi bhūto hariṇaś cintāśokaparāyaṇaḥ
      śocamāno 'timātraṃ sa dahyamānaś ca manyunā
  3 kutaḥ puṣṭāni mitrāṇi kuto 'rthāḥ saṃcayaḥ kutaḥ
      hayānāṃ candra śubhrāṇāṃ śatāny aṣṭau kuto mama
  4 kuto me bhojanaśraddhā sukhaśraddhā kutaś ca me
      śraddhā me jīvitasyāpi chinnā kiṃ jīvitena me
  5 ahaṃ pāraṃ samudrasya pṛthivyā vā paraṃ parāt
      gatvātmānaṃ vimuñcāmi kiṃ phalaṃ jīvitena me
  6 adhanasyākṛtārthasya tyaktasya vividhaiḥ phalaiḥ
      ṛṇaṃ dhārayamāṇasya kutaḥ sukham anīhayā
  7 suhṛdāṃ hi dhanaṃ bhuktvā kṛtvā praṇayam īpsitam
      pratikartum aśaktasya jīvitān maraṇaṃ varam
  8 pratiśrutya kariṣyeti kartavyaṃ tad akurvataḥ
      mithyāvacanadagdhasya iṣṭāpūrtaṃ praṇaśyati
  9 na rūpam anṛtasyāsti nānṛtasyāsti saṃtatiḥ
      nānṛtasyādhipatyaṃ ca kuta eva gatiḥ śubhā
  10 kutaḥ kṛtaghnasya yaśaḥ kutaḥ sthānaṃ kutaḥ sukham
     aśraddheyaḥ kṛtaghno hi kṛtaghne nāsti niṣkṛtiḥ
 11 na jīvaty adhanaḥ pāpaḥ kutaḥ pāpasya tantraṇam
     pāpo dhruvam avāpnoti vināśaṃ nāśayan kṛtam
 12 so 'haṃ pāpaḥ kṛtaghnaś ca kṛpaṇaś cānṛto 'pi ca
     guror yaḥ kṛtakāryaḥ saṃs tat karomi na bhāṣitam
     so 'haṃ prāṇān vimokṣyāmi kṛtvā yatnam anuttamam
 13 arthanā ca mayā kā cit kṛtapūrvā divaukasām
     mānayanti ca māṃ sarve tridaśā yajñasaṃstare
 14 ahaṃ tu vibudhaśreṣṭhaṃ devaṃ tribhuvaneśvaram
     viṣṇuṃ gacchāmy ahaṃ kṛṣṇaṃ gatiṃ gatimatāṃ varam
 15 bhogā yasmāt pratiṣṭhante vyāpya sarvān surāsurān
     prayato draṣṭum icchāmi mahāyoginam avyayam
 16 evam ukte sakhā tasya garuḍo vinatātmajaḥ
     darśayām āsa taṃ prāha saṃhṛṣṭaḥ priyakāmyayā
 17 suhṛd bhavān mama mataḥ suhṛdāṃ ca mataḥ suhṛt
     īpsitenābhilāṣeṇa yoktavyo vibhave sati
 18 vibhavaś cāsti me vipra vāsavāvarajo dvija
     pūrvam uktas tvadarthaṃ ca kṛtaḥ kāmaś ca tena me
 19 sa bhavān etu gacchāva nayiṣye tvāṃ yathāsukham
     deśaṃ pāraṃ pṛthivyā vā gaccha gālava māciram

SECTION CV

"Kanwa said, 'Meanwhile, O Bharata, the mighty Garuda heard what had happened, viz., the bestowal by Sakra of length of days on the Naga Sumukha. And inflamed with great anger, that ranger of the firmament, Suparna, smiting the three worlds by the hurricane caused by the flappings of his wings, quickly came to Vasava. And Garuda said, 'O illustrious one, disregarding me why hast thou interfered with my sustenance. Having granted me a boon of thy own will, why dost thou now withdraw it? The Supreme Lord of all creatures hath, from the beginning, ordained what my food is to be. Why dost thou then stand in the way of that divine decree? I had selected this great Naga and had fixed time, for O god, I had intended to offer the meat of his body, as sustenance to my numerous progeny. When he, therefore, hath obtained a boon from thee and hath become indestructible by me, how can I henceforth dare kill another of his species? Dost thou sport thus, O Vasava, as thou listest? I, however, shall have to die, as also the members of my family' and the servants whom I have engaged in my house. That will, I think, gratify thee, O Vasava! Indeed, O slayer of Vala and Vritra, I deserve all this, nay more, since being the lord of the three worlds in might. I yet consented to become the servant of another. O monarch of the three worlds, Vishnu, however, is not the only cause of my inferiority, for though, O Vasava, I am quite thy equal, yet the sovereignty of the three worlds resteth on thee, O chief of the celestials. Like thee, I also have a daughter of Daksha for my mother and Kasyapa for my father. Like thee, I also can, without any fatigue, bear the weight of the three worlds. I have strength that is immeasurable and incapable of being resisted by any creature. In the war with the Daityas I also achieved grand feats. Srutasri and Srutasena and Vivaswat, and Rochanamukha, and Prasrura, and Kalakaksha amongst the sons of Diti were slain by me. Perching yet on the flag-staff of thy younger brother's car I carefully protect it in battle, and sometimes also I bear that brother of thine on my back. It is, perhaps, for this that thou disregardest me. Who else in the universe is there that is capable of bearing such heavy burthens? Who is there that
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is stronger than myself? Superior though I am, I yet bear on my back this younger brother of thine with all his friends. When, however, disregarding me thou hast interfered with my foods, thou hast, O Vasava, inflicted disgrace on me, like this younger brother of thine that had hitherto been disgracing me by making me bear him on my back. As regards thyself, O Vishnu, amongst all those endued with prowess and strength that have been born of Aditi's womb, thou art superior in strength. Yet thee I bear without any fatigue, with only one of my feathers. Think coolly then, O brother, who amongst us is stronger?'
"Kanwa continued, 'Hearing the proud words of that bird foreshadowing danger the bearer of the discus, provoking Tarkshya still more, said unto him, 'Though so very weak, why dost thou, O Garuda, yet regard thyself strong, O oviparous creature, it ill behoveth thee to vaunt thus in our presence. The three worlds united together cannot bear the weight of my body. I myself bear my own weight and thine also. Come now, bear thou the weight of this one right arm of mine. If thou canst bear even this, thy boast would be regarded as reasonable. Saying this, the holy one placed his arms on Garuda's shoulders. Thereupon the latter fell down, afflicted with its weight, confounded, and deprived of his senses. And Garuda, felt that the weight of that one arm of Vishnu was as great as that of the entire Earth with her mountains. Endued with might infinitely greater, Vishnu, however, did not afflict him much. Indeed, Achyuta did not take his life. That ranger of the sky, afflicted then by that immense weight, gasped for breath, and began to cast off his feathers. With every limb weakened, and utterly confounded, Garuda was almost deprived of his senses. The winged offspring of Vinata then, thus confounded and almost deprived of his senses, and rendered utterly helpless, bowing unto Vishnu with bent bead, feebly addressed him, saying, 'O illustrious Lord, the essence of that strength which sustains the universe dwelleth in this body of thine. What wonder, therefore, that I should be crushed down to the earth by a single arm of thine, stretched out at thy pleasure. It behoveth thee, O divine Lord, to forgive this winged creature that perches on thy flag-staff--this fool intoxicated with pride of strength, but now rendered utterly helpless. Thy great strength, O divine Lord, was never known to me before. It was for this that I regarded my own might to be unequalled.' Thus addressed, the illustrious Vishnu became gratified, and addressing Garuda with affection, said, 'Let not thy behaviour be such again.' And saying this, Upendra threw Sumukha with the toe of his foot upon Garuda's breast. And from that time, O king, Garuda hath ever lived in friendship with that snake. It was thus, O king, that mighty and illustrious Garuda, the son of Vinata, afflicted by the might of Vishnu, was cured of his pride.'
"Kanwa continued, 'In the same way, O son of Gandhari, thou livest, O son, as long as thou approachest not the heroic sons of Pandu in battle. Who is there whom Bhima, that foremost of smiters, that mighty son of Vayu and Dhananjaya, the son of Indra, cannot slay in battle?
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[paragraph continues] Vishnu himself, and Vayu and Dharma, and the Aswins,--these gods are thy enemies. Let alone an encounter with them, thou art not competent even to look at them on the field. Therefore, O prince, do not set thy heart upon war; let peace be made through the agency of Vasudeva. It behoveth thee to save thy race thus. This great ascetic Narada witnessed with his own eyes the incident (I have related to thee) which shows the greatness of Vishnu, and know that this Krishna is that bearer of the discus and the mace!'
"Vaisampayana continued, 'Hearing these words of the Rishi, Duryodhana contracted his eye-brows and began to breathe heavily. And casting his eyes then on Radha's son, he burst out into a loud laughter. And setting at naught those words of the Rishi, that wicked wretch began to slap his thigh that resembled the trunk of an elephant. And addressing the Rishi, he said, 'I am, O great Rishi, precisely what the Creator hath made me. What is to be, must be. What also hath been ordained in my case must happen, I cannot act otherwise. What can these senseless declamations, therefore, avail?'"

Book 5
Chapter 106

1 [suparṇa]
      anuśiṣṭo 'smi devena gālavājñāta yoninā
      brūhi kām anusaṃyāmi draṣṭuṃ prathamato diśam
  2 pūrvāṃ vā dakṣiṇāṃ vāham atha vā paścimāṃ diśam
      uttarāṃ vā dvijaśreṣṭha kuto gacchāmi gālava
  3 yasyām udayate pūrvaṃ sarvalokaprabhāvanaḥ
      savitā yatra saṃdhyāyāṃ sādhyānāṃ vartate tapaḥ
  4 yasyāṃ pūrvaṃ matir jātā yayā vyāptam idaṃ jagat
      cakṣuṣī yatra dharmasya yatra caiṣa pratiṣṭhitaḥ
  5 hutaṃ yato mukhair havyaṃ sarpate sarvatodiśam
      etad dvāraṃ dvijaśreṣṭha divasasya tathādhvanaḥ
  6 yatra pūrvaṃ prasūtā vai dākṣāyaṇyaḥ prajāḥ striyaḥ
      yasyāṃ diśi pravṛddhāś ca kaśyapasyātmasaṃbhavāḥ
  7 yatomūlā surāṇāṃ śrīr yatra śakro 'bhyaṣicyatā
      surarājyena viprarṣe devaiś cātra tapaś citam
  8 etasmāt kāraṇād brahman pūrvety eṣā dug ucyate
      yasmāt pūrvatare kāle pūrvam eṣāvṛtā suraiḥ
  9 ata eva ca pūrveṣāṃ pūrvām āśām avekṣatām
      pūrvakāryāṇi kāryāṇi daivāni sukham īpsatā
  10 atra vedāñ jagau pūrvaṃ bhagavāṁl lokabhāvanaḥ
     atraivoktā savitrāsīt sāvitrī brahmavādiṣu
 11 atra dattāni sūryeṇa yajūṃṣi dvijasattama
     atra labdhavaraiḥ somaḥ suraiḥ kratuṣu pīyate
 12 atra tṛptā hutavahāḥ svāṃ yonim upabhuñjate
     atra pātālam āśritya varuṇaḥ śriyam āpa ca
 13 atra pūrvaṃ vasiṣṭhasya paurāṇasya dvijarṣabha
     sūtiś caiva pratiṣṭhā ca nidhanaṃ ca prakāśate
 14 oṃkārasyātra jāyante sūtayo daśatīr daśa
     pibanti munayo yatra havirdhāne sma somapāḥ
 15 prokṣitā yatra bahavo varāhādyā mṛgā vane
     śakreṇa yatra bhāgārthe daivateṣu prakalpitāḥ
 16 atrāhitāḥ kṛtaghnāś ca mānuṣāś cāsurāś ca ye
     udayaṃs tān hi sarvān vai krodhād dhanti vibhāvasuḥ
 17 etad dvāraṃ trilokasya svargasya ca mukhasya ca
     eṣa pūrvo diśā bhāgo viśāvainaṃ yadīcchasi
 18 priyaṃ kāryaṃ hi me tasya yasyāsmi vacane sthitaḥ
     brūhi gālava yāsyāmi śṛṇu cāpy aparāṃ diśam

SECTION CVI

"Janamejaya said, 'Interminably wedded to evil, blinded by avarice, addicted to wicked courses, resolved upon bringing destruction on his head, inspiring grief in the hearts of kinsmen, enhancing the woes of friends, afflicting all his well-wishers, augmenting the joys of foes, and treading the wrong path, why did not his friends seek to restrain him, and why also did not that great friend (of Kuru's race), the holy One; with tranquil soul, or the Grandsire tell him anything from affection?'
"Vaisampayana said, 'Yes, the holy one did speak. Bhishma also spoke what was beneficial. And Narada too said much. Listen to all that these said.'
"Vaisampayana continued, 'Narada said, 'Persons that listen to the counsels of friends are rare. Friends again are rare that offer beneficial counsels, for a friend (in need of counsel) is never there where a friend (offering counsel) is. O son of Kuru's race, I think, the word of friends ought to be listened to. Obstinacy ought to be avoided; for it is fraught with great evil. In this connection is cited an old story regarding Galava's having met with disgrace through obstinacy. In ancient times, in order to test Viswamitra, who was then engaged in ascetic austerities Dharma personally came to him, having assumed the form of the Rishi, Vasishtha. Thus assuming, O Bharata, the form of the one of the seven Rishis, and feigning himself hungry and desirous of eating, he came, O king, to the hermitage of Kausika. Thereupon, Viswamitra struck with
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awe, began to cook Charu (which was a preparation of rice and milk). And in consequence of the care he took in preparing that excellent food, he could not properly wait upon his guest. And it was not till after the guest had dined on the food offered by the other hermits that Viswamitra succeeded in approaching him with the Charu he had cooked and which was still steaming. 'I have already dined; wait here,'--were the words that the holy one said. And having said that the holy one went away. And thereupon, the illustrious Viswamitra, O king, waited there. And bearing that food on his head and holding it with his arms, that ascetic of rigid vow stood in his hermitage, still as a post, subsisting on air. And as he stood there, an ascetic of the name of Galava, from motives of respect and reverence and from affection and desire of doing what was agreeable, began to wait upon him. And after a hundred years had passed away, Dharma, again assuming the form of Vasishtha, came to Kausika from desire of eating. And beholding the great Rishi Viswamitra, who was endued with high wisdom, standing there with that food on his head, himself subsisting all the while on air, Dharma accepted that food which was still warm and fresh. And having eaten that food, the god said,--Gratified am I, O regenerate Rishi. And saying this, he went away. And at those words of Dharma, Viswamitra divested of Kshatriyahood because endued with the status of a Brahmana and was filled with delight 1. And pleased as he was with the services and devotion of his discipline, the ascetic Galava, Viswamitra, addressed him and said, 'With my leave, O Galava, go whithersoever thou mayest wish.' Thus commanded by his preceptor, Galava, highly pleased, said in a sweet voice unto Viswamitra of great effulgence, What final gift shall I make thee in consequence of thy services as preceptor? O giver of honours, it is in consequence of the (final) present that a sacrifice becometh successful. The giver of such gifts obtains emancipation. Indeed, these gifts
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constitute the fruit (that one enjoys in heaven). They are regarded as peace and tranquillity personified. What, therefore, shall I procure for my preceptor? Oh, let that be said. 'The illustrious Viswamitra knew that he had really been conquered by Galava by means of the latter's services, and the Rishi, therefore, sought to dismiss him by repeatedly saying, 'Go, Go.' But thou repeatedly commanded by Viswamitra to go away, Galava still addressed him saying, 'What shall I give?' And seeing this obstinacy on the part of ascetic Galava, Viswamitra felt a slight rise of anger and at last said, 'Give me eight hundred steeds, every one of which should be as white as the rays of the moon, and every one of which should have one ear black. Go now, O Galava, and tarry not.'"

Footnotes

215:1 The story of Viswamitra's promotion to the status of a Brahmana is highly characteristic. Engaged in a dispute with the Brahmana Rishi Vasishtha, Viswamitra who was a Kshatriya king (the son of Kusika) found, by bitter experience, that Kshatriya energy and might backed by the whole science of arms, availed nothing against a Brahmana's might, for Vasishtha by his ascetic powers created myriads and myriads of fierce troops who inflicted a signal defeat on the great Kshatriya king. Baffled thus, Viswamitra retired to the breast of Himavat and paid court to Siva. The great God appeared and Viswamitra begged him for the mastery of the whole science of weapons. The god granted his prayer. Viswamitra then came back and sought an encounter with Vasishtha, but the latter by the aid only of his Brahmanical (bamboo) stick baffled the fiercest weapons of Viswamitra, of even celestial efficacy. Humiliated and disgraced, Viswamitra set his heart on becoming a Brahmana. He gave up his kingdom and retiring into the woods with his queen began to practise to severest austerities. After the expiration of ten thousand years, the Creator Brahma appeared before him and addressed him as a royal Rishi. Dispirited at this, he devoted himself to still severer austerities. At last, at Dharma's command (as here referred to) the great Kshatriya king became a Brahmana. This, in the Hindu scriptures, is the sole instance of a person belonging to a lower order becoming a Brahmana by ascetic austerities.

Book 5
Chapter 107

  1 [suparṇa]
      iyaṃ vivasvatā pūrvaṃ śrautena vidhinā kila
      gurave dakṣiṇā dattā dakṣiṇety ucyate 'tha dik
  2 atra lokatrayasyāsya pitṛpakṣaḥ pratiṣṭhitaḥ
      atroṣmapānāṃ devānāṃ nivāsaḥ śrūyate dvija
  3 atra viśve sadā devāḥ pitṛbhiḥ sārdham āsate
      ijyamānāḥ sma lokeṣu saṃprāptās tulyabhāgatām
  4 etad dvitīyaṃ dharmasya dvāram ācakṣate dvija
      truṭiśo lavaśaś cātra gaṇyate kālaniścayaḥ
  5 atra devarṣayo nityaṃ pitṛlokarṣayas tathā
      tathā rājarṣayaḥ sarve nivasanti gatavyathāḥ
  6 atra dharmaś ca satyaṃ ca karma cātra niśāmyate
      gatir eṣā dvijaśreṣṭha karmaṇātmāvasādinaḥ
  7 eṣā dik sā dvijaśreṣṭha yāṃ sarvaḥ pratipadyate
      vṛtā tv anavabodhena sukhaṃ tena na gamyate
  8 nairṛtānāṃ sahasrāṇi bahūny atra dvijarṣabha
      sṛṣṭāni pratikūlāni draṣṭavyāny akṛtātmabhiḥ
  9 atra mandarakuñjeṣu viprarṣisadaneṣu ca
      gandharvā gānti gāthā vai cittabuddhiharā dvija
  10 atra sāmāni gāthābhiḥ śrutvā gītāni raivataḥ
     gatadāro gatāmātyo gatarājyo vanaṃ gataḥ
 11 atra sāvarṇinā caiva yavakrītātmajena ca
     maryādā sthāpitā brahman yāṃ sūryo nātivartate
 12 atra rākṣasarājena paulasthyena mahātmanā
     rāvaṇena tapaś cīrtvā surebhyo 'maratā vṛtā
 13 atra vṛttena vṛtro 'pi śakraśatrutvam īyivān
     atra sarvāsavaḥ prāptāḥ punar gacchanti pañcadhā
 14 atra duṣkṛtakarmāṇo narāḥ pacyanti gālava
     atra vaitaraṇī nāma nadī vitaraṇair vṛtā
     atra gatvā sukhasyāntaṃ duḥkhasyāntaṃ prapadyate
 15 atrāvṛtto dinakaraḥ kṣarate surasaṃ payaḥ
     kāṣṭhāṃ cāsādya dhāniṣṭhāṃ himam utsṛjate punaḥ
 16 atrāhaṃ gālava purā kṣudhārtaḥ paricintayan
     labdhavān yudhyamānau dvau bṛhantau gala kacchapau
 17 atra śakradhanur nāma sūryāj jāto mahān ṛṣiḥ
     vidur yaṃ kapilaṃ devaṃ yenāttāḥ sagarātmajāḥ
 18 atra siddhāḥ śivā nāma brāhmaṇā vedapāragāḥ
     adhītya sakhilān vedān ālabhante yamakṣayam
 19 atra bhogavatī nāma purī vāsukipālitā
     takṣakeṇa ca nāgena tathaivairāvatena ca
 20 atra niryāṇakāleṣu tamaḥ saṃprāpyate mahat
     abhedyaṃ bhāskareṇāpi svayaṃ vā kṛṣṇavartmanā
 21 eṣa tasyāpi te mārgaḥ paritāpasya gālava
     brūhi me yadi gantavyaṃ pratīcīṃ śṛṇu vā mama

SECTION CVII

"Narada said, 'Thus addressed by Viswamitra of great intelligence Galava was filled with such anxiety that he could not sit or lie down, or take his food. A prey to anxiety and regret, lamenting bitterly, and burning with remorse, Galava grew pale, and was reduced to a skeleton. And smitten with sorrow, O Suyodhana, he indulged in these lamentations, 'Where shall I find affluent friends? Where shall I find money? Have I any savings? Where shall I find eight hundred steeds of lunar whiteness? What pleasure can I have in eating? What happiness can be mine in objects of enjoyment? The very love of life is extinct in me. What need have I of life? Repairing to the other shore of the great ocean, or to the furthest verge of the earth, I will relinquish my life. Of what use can life be to me? What happiness, without severe exertion, can be his who is poor, unsuccessful, deprived of all the good things of life, and burthened with debt? Death is preferable to life as regards him who having enjoyed the wealth of friends through their friendship for himself, is unable to return their favour. The religious acts of that man lose their efficacy who having promised to do an act fails to perform it and is thus stained with falsehood. One that is stained by falsehood cannot have beauty, or children, or power, or influence. How, therefore, can such a one attain to a blissful state? What ungrateful man hath ever earned fame? Where, indeed, is his place, and where his happiness? An ungrateful person can never win esteem and affection. Salvation also can never be his. He that is destitute of wealth is a wretch that can scarcely be said to live. Such a wretch cannot support his kinsmen and friends. Unable to make any return for the benefits he receiveth, he certainly meeteth with destruction. Even I am that wretch, ungrateful, destitute of resources, and stained with falsehood, for having obtained my objects from my preceptor, I am unable to do his bidding. Having first endeavoured
p. 217
to the utmost, I will lay down my life. Before this, I never craved for any thing from the very gods. The deities regard me for this in sacrificial place. I will go and seek the protection of Vishnu, the divine Lord of the three worlds, of Krishna the great refuge of all who are blessed with protection. Bowing down unto him, I desire to see that highest of all ascetics, the Eternal Krishna from whom flow all those possessions and enjoyments that are owned by both gods and Asuras.' And while Galava was thus lamenting, his friend Garuda, the son of Vinata, appeared in his sight. And Garuda, from desire of doing him good, cheerfully addressed him, saying, Thou art a dear friend, of mine. It is the duty of a friend, when himself in prosperity, to look to the accomplishment of the wishes of his friends. The prosperity that I have, O Brahmana, is constituted by Vasava's younger brother Vishnu. Before this, I spoke to him on thy behalf and he hath been pleased to grant my wishes. Come now, we will go together. I will bear thee comfortably to the other shore of the ocean, or to the furthest extremity of the earth. Come, O Galava, do not tarry.'"

Book 5
Chapter 108

 1 [suparṇa]
      iyaṃ dig dayitā rājño varuṇasya tu gopateḥ
      sadā salilarājasya pratiṣṭhā cādir eva ca
  2 atra paścād ahaḥ sūryo visarjayati bhāḥ svayam
      paścimety abhivikhyātā dig iyaṃ dvijasattama
  3 yādasām atra rājyena salilasya ca guptaye
      kaśyapo bhagavān devo varuṇaṃ smābhyaṣecayat
  4 atra pītvā samastān vai varuṇasya rasāṃs tu ṣaṭ
      jāyate taruṇaḥ somaḥ śuklasyādau tamisrahā
  5 atra paścāt kṛtā daityā vāyunā saṃyatās tadā
      niḥśvasanto mahānāgair arditāḥ suṣupur dvija
  6 atra sūryaṃ praṇayinaṃ pratigṛhṇāti parvataḥ
      asto nāma yataḥ saṃdhyā paścimā pratisarpati
  7 ato rātriś ca nidrā ca nirgatā divasakṣaye
      jāyate jīvalokasya hartum ardham ivāyuṣaḥ
  8 atra devīṃ ditiṃ suptām ātmaprasava dhāriṇīm
      vigarbhām akaroc chakro yatra jāto marudgaṇaḥ
  9 atra mūlaṃ himavato mandaraṃ yāti śāśvatam
      api varṣasahasreṇa na cāsyānto 'dhigamyate
  10 atra kāñcanaśailasya kāñcanāmbuvahasya ca
     udadhes tīram āsādya surabhiḥ kṣarate payaḥ
 11 atra madhye samudrasya kabandhaḥ pratidṛśyate
     svarbhānoḥ sūryakalpasya somasūryau jighāṃsataḥ
 12 suvarṇaśiraso 'py atra hariromṇaḥ pragāyataḥ
     adṛśyasyāprameyasya śrūyate vipulo dhvaniḥ
 13 atra dhvajavatī nāma kumārī hari medhasaḥ
     ākāśe tiṣṭha tiṣṭheti tasthau sūryasya śāsanāt
 14 atra vāyus tathā vahnir āpaḥ khaṃ caiva gālava
     āhnikaṃ caiva naiśaṃ ca duḥkhasparśaṃ vimuñcati
     ataḥ prabhṛti sūryasya tiryag āvartate gatiḥ
 15 atra jyotīṃṣi sarvāṇi viśanty ādityamaṇḍalam
     aṣṭāviṃśati rātraṃ ca caṅkramya saha bhānunā
     niṣpatanti punaḥ sūryāt somasaṃyogayogataḥ
 16 atra nityaṃ sravantīnāṃ prabhavaḥ sāgarodayaḥ
     atra lokatrayasyāpas tiṣṭhanti varuṇāśrayāḥ
 17 atra pannagarājasyāpy anantasya niveśanam
     anādi nidhanasyātra viṣṇoḥ sthānam anuttamam
 18 atrānala sakhasyāpi pavanasya niveśanam
     maharṣeḥ kaśyapasyātra mārīcasya niveśanam
 19 eṣa te paścimo mārgo dig dvāreṇa prakīrtitaḥ
     brūhi gālava gacchāvo buddhiḥ kā dvijasattama

SECTION CVIII

"Garuda said, 'O Galava, commanded I have been by God, who is the cause of all knowledge. I ask thee, towards which quarter shall I first take thee to see what lie there? The eastern, the southern, the western, or the northern, towards which, O best of regenerate persons, shall I go, O Galava? That quarter towards which Surya the illuminator of the universe first riseth; where, at eve, the Sadhyas engage in their ascetic austerities; where that Intelligence, which pervades the whole universe first springeth; where the two eyes of Dharma, as well as he himself, are stationed; where the clarified butter first poured in sacrifice subsequently flowed all around; that quarter, O best of all regenerate persons, is the gate of Day and Time. There the daughters of Daksha, in primeval times, gave birth to their children. There the sons of Kasyapa first multiplied. That quarter is the source of all the prosperity of the gods, for it was there that Sakra was first anointed as the king of the celestials. It was there, O regenerate Rishi, that both Indra and the gods underwent their ascetic penances. It is for this, O Brahmana, that this quarter is called Purva (the first). And because in the earliest of times this quarter was overspread by the Suras, it is for this that it is called Purva. The gods, desirous of prosperity, performed all their religious ceremonies here. It was here that the divine Creator of the universe first sang the Vedas. It was here that the Gayatri was first preached by Surya unto the reciters of that sacred hymn. It was here, O best of Brahmanas, that the Yajurvedas
p. 219
were delivered by Surya (unto Yajnavalkya). It was here that the Soma juice, sanctified by boons, was first drunk in sacrifices by Suras. It was here that the Homa-fires, (gratified by mantras), first drank articles of cognate origin. 1 It was here that Varuna first repaired to the nether regions, and attained to all his prosperity. It was here, O bull among the twice-born, that the birth, growth, and death of the ancient Vasishtha took place. Here first grew the hundred different branches of Om! 2 It was here that the smoke-eating Munis are the smoke of sacrificial fires. It was in that region that myriads of boars and other animals were killed by Sakra and offered as sacrificial portions unto the gods. It is here that the thousand-rayed sun, arising, consumeth, out of ire, all those that are wicked and ungrateful among men and the Asuras. This is the gate of the three worlds. This is the path of heaven and felicity. This quarter is called Purva (east). We will go hither, if it pleaseth thee. I shall always do what is agreeable to him who is my friend. Tell me, O Galava, if any other quarter pleaseth thee, for we will then go there. Listen now to what I say of another quarter.'"

Book 5
Chapter 109

 1 [suparṇa]
      yasmād uttāryate pāpād yasmān niḥśreyaso 'śnute
      tasmād uttāraṇa phalād uttarety ucyate budhaiḥ
  2 uttarasya hiraṇyasya parivāpasya gālava
      mārgaḥ paścimapūrvābhyāṃ digbhyāṃ vai madhyamaḥ smṛtaḥ
  3 asyāṃ diśi variṣṭhāyām uttarāyāṃ dvijarṣabha
      nāsaumyo nāvidheyātmā nādharmyo vasate janaḥ
  4 atra nārāyaṇaḥ kṛṣṇo juṣṇuś caiva narottamaḥ
      badaryām āśramapade tathā brahmā ca śāśvataḥ
  5 atra vai himavatpṛṣṭhe nityam āste maheśvaraḥ
      atra rājyena viprāṇāṃ candramāś cābhyaṣicyata
  6 atra gaṅgāṃ mahādevaḥ patantīṃ gaganāc cyutām
      pratigṛhya dadau loke mānuṣe brahmavittama
  7 atra devyā tapas taptaṃ maheśvara parīpsayā
      atra kāmaś ca roṣaś ca śailaś comā ca saṃbabhuḥ
  8 atra rākṣasa yakṣāṇāṃ gandharvāṇāṃ ca gālava
      ādhipatyena kailāse dhanado 'py abhiṣecitaḥ
  9 atra caitrarathaṃ ramyam atra vaikhānasāśramaḥ
      atra mandākinī caiva mandaraś ca dvijarṣabha
  10 atra saugandhika vanaṃ nairṛtair abhirakṣyate
     śāḍvalaṃ kadalī skandham atra saṃtānakā nagāḥ
 11 atra saṃyamanityānāṃ siddhānāṃ svairacāriṇām
     vimānāny anurūpāṇi kāmabhogyāni gālava
 12 atra te ṛṣayaḥ sapta devī cārundhatī tathā
     atra tiṣṭhati vai svātir atrāsyā udayaḥ smṛtaḥ
 13 atra yajñaṃ samāruhya dhruvaṃ sthātā pitāmaha
     jyotīṃṣi candrasūryau ca parivartanti nityaśaḥ
 14 atra gāyantikā dvāraṃ rakṣanti dvijasattamāḥ
     dhāmā nāma mahātmāno munayaḥ satyavādinaḥ
 15 na teṣāṃ jñāyate sūtir nākṛtir na tapaś citam
     aprivarta sahasrāṇi kāmabhogyāni gālava
 16 yathā yathā praviśati tasmāt parataraṃ naraḥ
     tathā tathā dvijaśreṣṭha pravilīyati gālava
 17 na tat kena cid anyena gatapūrvaṃ dvijarṣabha
     ṛte nārāyaṇaṃ devaṃ naraṃ vā jiṣṇum avyayam
 18 atra kailāsam ity uktaṃ sthānam ailavilasya tat
     atra vidyutprabhā nāma jajñire 'psaraso daśa
 19 atra viṣṇupadaṃ nāma kramatā viṣṇunā kṛtam
     trilokavikrame brahmann uttarāṃ diśam āśritam
 20 atra rājñā maruttena yajñeneṣṭaṃ dvijottama
     uśīrabīje viprarṣe yatra jāmbūnadaṃ saraḥ
 21 jīmūtasyātra viprarṣer upatasthe mahātmanaḥ
     sākṣād dhaimavataḥ puṇyo vimalaḥ kamalākaraḥ
 22 brāhmaṇeṣu ca yatkṛtsnaṃ svantaṃ kṛtvā dhanaṃ mahat
     vavre vanaṃ maharṣiḥ sa jaimūtaṃ tad vanaṃ tataḥ
 23 atra nityaṃ diśāpālāḥ sāyaṃprātar dvijarṣabha
     kasya kāryaṃ kim iti vai karikrośanti gālava
 24 evam eṣā dvijaśreṣṭhaguṇair anyair dig uttarā
     uttareti parikhyātā sarvakarmasu cottarā
 25 etā vistaraśas tāta tava saṃkīrtitā diśaḥ
     catasraḥ kramayogena kāmāśāṃ gantum icchasi
 26 udyato 'haṃ dvijaśreṣṭha tava darśayituṃ diśaḥ
     pṛthivīṃ cākhilāṃ brahmaṃs tasmād āroha māṃ dvija

SECTION CIX

"Garuda continued, 'In days of yore, Vivaswat, having performed a sacrifice, gave this quarter away as a present (Dakshina) unto his preceptor, And it is for this that this region is known by the name of Dakshina (south). It is here that the Pitris of the three worlds have their habitation. And, O Brahmana, it is said that a class of celestials subsisting upon smoke alone also live there. Those celestials also that go by the name of Viswedevas always dwell in this region along with the Pitris. Worshipped in sacrifices in all the worlds, they are equal sharers with the Pitris. This quarter is called the second door of Yama. It is here that the periods allotted to men are calculated in Trutis and Lavas. 3 In this region always dwell the celestial Rishis, the Pitriloka Rishis, and the royal Rishis, in great happiness. Here are religion and truth. It is here that the acts (of persons) exhibit their fruits. This region, O best of the twice-born, is the goal of the acts of the dead. It is this region, O best of regenerate persons, whither all must repair. And as creatures are all
p. 219
overwhelmed by darkness, they cannot, therefore, come hither in bliss. Here, O bull among regenerate persons, are many thousands of Malevolent Rakshasas in order to be seen by the sinful. Here, O Brahmana, in the bowers on the breast of Mandara and in the abodes of regenerate Rishis, the Gandharvas chant psalms, stealing away both the heart and the intellect. It was here that Raivata (a Daitya), hearing the Sama hymns sung in a sweet voice, retired to the woods, leaving his wife and friends and kingdom. In this region, O Brahmana, Manu and Yavakrita's son together set a limit which Surya can never overstep. It was here that the illustrious descendant of Pulastya, Ravana, the king of the Rakshasas, undergoing ascetic austerities, solicited (the boon of) immortality from the gods. It was here that (the Asura) Vritra, in consequence of his wicked conduct, incurred the enmity of Sakra. It is in this region that lives of diverse forms all come and are then dissociated into their five (constituent) elements. It is in this region, O Galava, that men of wicked deeds rot (in tortures). It is here that the river Vaitarani flows, filled with the bodies of persons condemned to hell. Arrived here, persons attain to the extremes of happiness and misery. Reaching this region, the sun droppeth sweet waters and thence proceeding again to the direction named after (Vasishtha), once more droppeth dew, It was here that I once obtained (for food), a prodigious elephant battling with an enormous tortoise. It was here that the great sage Chakradhanu took his birth from Surya. That divine sage afterwards came to be known by the name of Kapila, and it was by him that the (sixty thousand) sons of Sagara were afflicted. It was here that a class of Brahmanas named Sivas, fully mastering the Vedas, became crowned with (ascetic) success. Having studied all the Vedas they at last attained eternal salvation. In this region is the city called Bhogavati that is ruled by Vasuki, by the Naga Takshaka and also by Airavata. They that have to journey hither (after death) encounter here a thick gloom. And so thick is that gloom that it cannot be penetrated by either the Sun himself or by Agni. Worthy of worship as thou art, even thou shalt have to pass this road. Tell me now if thou wishest to sojourn towards this direction. Else, I listen to an account of the western direction.'"

Book 5
Chapter 110

1 [gālava]
      garutman bhujagendrāre suparṇavinatātmaja
      nayamāṃ tārkṣya pūrveṇa yatra dharmasya cakṣuṣī
  2 pūrvam etāṃ diśaṃ gaccha yā pūrvaṃ parikīrtitā
      daivatānāṃ hi sāṃnidhyam atra kīrtitavān asi
  3 atra satyaṃ ca dharmaś ca tvayā samyak prakīrtitaḥ
      iccheyaṃ tu samāgantuṃ samastair daivatair aham
      bhūyaś ca tān surān draṣṭum iccheyam aruṇānuja
  4 tam āha vinatā sūnur ārohasveti vai dvijam
      ārurohātha sa munir garuḍaṃ gālavas tadā
  5 kramamāṇasya te rūpaṃ dṛśyate pannagāśana
      bhāskarasyeva pūrvāhṇe sahasrāṃśor vivasvataḥ
  6 pakṣavātapraṇunnānāṃ vṛkṣāṇām anugāminām
      prasthitānām iva samaṃ paśyāmīha gatiṃ khaga
  7 sasāgaravanām urvīṃ saśailavanakānanām
      ākarṣann iva cābhāsi pakṣavātena khecara
  8 samīnanāganakraṃ ca kham ivāropyate jalam
      vāyunā caiva mahatā pakṣavātena cāniśam
  9 tulyarūpānanān matsyāṃs timimatsyāṃs timiṃgilān
      nāgāṃś ca naravaktrāṃś ca paśyāmy unmathitān iva
  10 mahārṇavasya ca ravaiḥ śrotre me badhirī kṛte
     na śṛṇomi na paśyāmi nātmano vedmi kāraṇam
 11 śanaiḥ sādhu bhavān yātu brahmahatyām anusmaran
     na dṛśyate ravis tāta na diśo na ca khaṃ khaga
 12 tama eva tu paśyāmi śarīraṃ te na lakṣaye
     maṇīva jātyau paśyāmi cakṣuṣī te 'ham aṇḍaja
 13 śarīre tu na paśyāmi tava caivātmanaś ca ha
     pade pade tu paśyāmi salilād agnim utthitam
 14 sa me nirvāpya sahasā cakṣuṣī śāmyate punaḥ
     tan nivarta mahān kālo gacchato vinatātmaja
 15 na me prayojanaṃ kiṃ cid gamane pannagāśana
     saṃnivarta mahāvegana vegaṃ viṣahāmi te
 16 gurave saṃśrutānīha śatāny aṣṭau hi vājinām
     ekataḥ śyāma karṇānāṃ śubhrāṇāṃ candra varcasām
 17 teṣāṃ caivāpavargāya mārgaṃ paśyāmi nāṇḍaja
     tato 'yaṃ jīvitatyāge dṛṣṭo mārgo mayātmanaḥ
 18 naiva me 'sti dhanaṃ kiṃ cin na dhanenānvitaḥ suhṛt
     na cārthenāpi mahatā śakyam etad vyapohitum
 19 evaṃ bahu ca dīnaṃ ca bruvāṇaṃ gālavaṃ tadā
     pratyuvāca vrajann eva prahasan vinatātmajaḥ
 20 nātiprajño 'si viprarṣe yo ''tmānaṃ tyaktum icchasi
     na cāpi kṛtrimaḥ kālaḥ kālo hi parameśvaraḥ
 21 kim ahaṃ pūrvam eveha bhavatā nābhicoditaḥ
     upāyo 'tra mahān asti yenaitad upapadyate
 22 tad eṣa ṛṣabho nāma parvataḥ sāgarorasi
     atra viśramya bhuktvā ca nivartiṣyāva gālava

SECTION CX

"Garuda said, 'This quarter is the favourite one of king Varuna, the ruler of the ocean. Indeed, the lord of the waters had his origin here, and it is hither that sovereignty lieth. And since it is here that towards the day's end (paschat) the sun dismisseth his rays that this quarter, O best of the twice-born ones, is called the west (paschima). For ruling
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over all aquatic creatures and for the protection of the water themselves, illustrious and divine Kasyapa installed Varuna here (as the king of this region). Quaffing all the six juices of Varuna, the moon, the dispeller of darkness, becometh young again in the beginning of the fortnight. It was in the quarter, O Brahmana, that the Daityas were routed and bound fast by the wind-god. And afflicted by a mighty tempest, and breathing hard (as they fled), they at last laid themselves down in this region to sleep (the sleep that knows no waking). Hither is that mountain called Asta which is the cause of the evening twilight, and which (daily) receiveth the sun lovingly turning towards it. It is from this quarter that both Night and Sleep, issuing out at the close of day, spread themselves, as if, for robbing all living creatures of half their allotted periods of life. It was here that Sakra, beholding (his stepmother) the goddess Diti lying asleep in a state of pregnancy, cut off the foetus (into forty-nine parts), whence sprang the (forty-nine) Maruts. It is towards this direction that the roots of Himavat stretch towards the eternal Mandara (sunk in the ocean). By journeying for even a thousand years one cannot attain to the end of those roots. It is in this region that Surabhi (the mother of cows), repairing to the shores of the extensive lake, adorned with golden lotuses, poureth forth her milk. Here in the midst of the ocean is seen the headless trunk of the illustrious Swarbhanu (Rahu) who is always bent upon devouring both sun and the moon. Here is heard the loud chanting of the Vedas by Suvarnasiras, who is invincible and of immeasurable energy, and whose hair is eternally green. It is in this region that the daughter of Muni Harimedhas remained transfixed in the welkin in consequence of Surya's injunction couched in the words--Stop, Stop. Here, O Galava, wind, and fire, and earth, and water, are all free, both day and night, from their painful sensations. It is from this region that the sun's course begins to deviate from the straight path, and it is in this direction that all the luminous bodies (the constellations) enter the solar sphere. And having moved for twenty-eight nights with the sun, they come out of the sun's course to move in accompaniment with the moon. It is in this region that the rivers which always feed the ocean have their sources. Here, in the abode of Varuna, are the waters of the three worlds. In this region is situate the abode of Anarta, the prince of snakes. And here is the unrivalled abode also of Vishnu, who is without beginning and without end. In this region is also situate the abode of the great Rishi Kasyapa, the son of Maricha. The western quarter is thus narrated to thee in course of telling thee of the different points. Tell me now, O Galava, towards which side, O best of regenerate persons, shall we go?'"

Book 5
Chapter 111

 1 [n]
      ṛṣabhasya tataḥ śṛṅge nipatya dvija pakṣiṇau
      śāṇḍilīṃ brāhmaṇīṃ tatra dadṛśāte tapo'nvitām
  2 abhivādya suparṇas tu gālavaś cābhipūjya tām
      tayā ca svāgatenoktau viṣṭare saṃniṣīdatuḥ
  3 siddham annaṃ tayā kṣipraṃ balimantropabṛṃhitam
      bhuktvā tṛptāv ubhau bhūmau suptau tāv annamohitau
  4 muhūrtāt pratibuddhas tu suparṇo gamanepsayā
      atha bhraṣṭatanūjāṅgam ātmānaṃ dadṛśe khagaḥ
  5 māṃsapiṇḍopamo 'bhūt sa mukhapādānvitaḥ khagaḥ
      gālavas taṃ tathā dṛṣṭvā viṣaṇṇaḥ paryapṛcchata
  6 kim idaṃ bhavatā prāptam ihāgamanajaṃ phalam
      vāso 'yam iha kālaṃ tu kiyantaṃ nau bhaviṣyati
  7 kiṃ nu te manasā dhyātam aśubhaṃ dharmadūṣaṇam
      na hy ayaṃ bhavataḥ svalpo vyabhicāro bhaviṣyati
  8 suparṇo 'thābravīd vipraṃ pradhyātaṃ vai mayā dvija
      imāṃ siddhām ito netuṃ tatra yatra prajāpatiḥ
  9 yatra devo mahādevo yatra viṣṇuḥ sanātanaḥ
      yatra dharmaś ca yajñaś ca tatreyaṃ nivased iti
  10 so 'haṃ bhagavatīṃ yāce praṇataḥ priyakāmyayā
     mayaitan nāma pradhyātaṃ manasā śocatā kila
 11 tad evaṃ bahumānāt te mayehānīpsitaṃ kṛtam
     sukṛtaṃ duṣkṛtaṃ vā tvaṃ māhātmyāt kṣantum arhasi
 12 sā tau tadābravīt tuṣṭā patagendra dvijarṣabhau
     na bhetavyaṃ suparṇo 'si suparṇa tyaja saṃbhramam
 13 ninditāsmi tvayā vatsa na ca nindāṃ kṣamāmy aham
     lokebhyaḥ sa paribhraśyed yo māṃ nindeta pāpakṛt
 14 hīnayākalṣaṇaiḥ sarvais tathāninditayā mayā
     ācāraṃ pratigṛhṇantyā siddhiḥ prāpteyam uttamā
 15 ācārāl labhate dharmam ācārāl labhate dhanam
     ācārāc chriyam āpnoti ācāro hanty alakṣaṇam
 16 tadāyuṣman khaga pate yatheṣṭaṃ gamyatām itaḥ
     na ca te garhaṇīyāpi harhitavyāḥ striyaḥ kva cit
 17 bhavitāsi yathāpūrvaṃ balavīryasamanvitaḥ
     babhūvatus tatas tasya pakṣau draviṇavattarau
 18 anujñātaś ca śāṇḍilyā yathāgatam upāgamat
     naiva cāsādayām āsa tathārūpāṃs turaṃgamān
 19 viśvāmitro 'tha taṃ dṛṣṭvā gālavaṃ cādhvani sthitam
     uvāca vadatāṃ śreṣṭho vainateyasya saṃnidhau
 20 yas tvayā svayam evārthaḥ pratijñāto mama dvija
     tasya kālo 'pavargasya yathā vā manyate bhavān
 21 pratīkṣiṣyāmy ahaṃ kālam etāvantaṃ tathā param
     yathā saṃsidhyate vipra sa mārgas tu niśamyatām
 22 suparṇo 'thābravīd dīnaṃ gālavaṃ bhṛśaduḥkhitam
     pratyakṣaṃ khalv idānīṃ me viśvāmitro yad uktavān
 23 tad āgaccha dvijaśreṣṭha mantrayiṣyāva gālava
     nādattvā gurave śakyaṃ kṛtsnam arthaṃ tvayāsitum

SECTION CXI

"Garuda said, 'O Brahmanas, since this quarter saveth from sin, and since one attaineth to salvation here, it is for this saying (Uttarana) power that it is called the north (uttara). And, O Galava, because the abode of all the treasures of the north stretches in a line towards the east and the west, therefore is the north sometimes called the central region (madhyama). And, O bull among the twice-born, in this region that is superior to all, none can live that is unamiable, or of unbridled passions, or unrighteous. Hither, in the asylum, known by the name of Vadari, eternally dwell Krishna who is Narayana's self, and Jishnu that most exalted, of all male beings, and Brahman (the Creator). Hither, on the breast of Himavat always dwelleth Maheswara endued with the effulgence of the fire that blazeth up at the end of the Yuga. As Purusha, he sporteth here with Prakriti (the universal mother). Except by Nara and Narayana, he is incapable of being seen by the diverse classes of Munis, the gods with Vasava at their head, the Gandharvas, the Yakshas, and the Siddhas. Though invested with Maya, him the eternal Vishnu alone, of a thousand heads and thousand legs, can behold. It was in this region that Chandramas (the moon) was installed into the sovereignty of the entire regenerate order. It was in this region, O thou foremost of all acquainted with Brahma, that Mahadeva first receiving her on his head, afterwards let (the sacred stream) Ganga fall from the heavens to the world of men. It was here that the Goddess (Uma) underwent her ascetic austerities from her desire of obtaining Maheswara (as her Lord). It was in this region that Kama, the wrath (of Siva), Himavat, and Uma, all together shone brilliantly. It was here, on the breast of Kailasa, O Galava, that Kuvera, was installed on the sovereignty of the Rakshasas, the Yakshas, and the Gandharvas. It is in this region that (Kuvera's gardens called) Chitraratha lie, and it is here that the asylum of (the Munis called the) Vaikhanasas is situate. It is here, O bull among the twice-born, that the celestial stream called Mandakini, and the mountain Mandara are to be seen. It is here that the gardens called Saugandhi-kanaka are always guarded by the Rakshasas. Here are many plains covered with grassy verdure, as also the plantain forest, and those celestial trees called the Sautanakas. It is in this, region, O Galava, that the Siddhas, with souls ever under control and always sporting at will, have their fit abodes, abounding with every object of enjoyment. It is here that the seven Rishis with Arundhati may be seen. It is here that the constellation Swati is to be seen, and it is here that it first rises to the view. It is in this region that the Grandsire Brahman dwelleth in the vicinity of Yajna (sacrifice embodied). It is in this quarter that the sun, the moon, and the other luminaries are seen to revolve regularly.
It is in this region, O foremost of Brahmanas, that those illustrious and truth-speaking Munis called by the name of Dharma, guard the source
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of the Ganges. The origin and physical features and ascetic penances of these Munis are not known to all. The thousand dishes they use for serving the food offered in hospitality and the edibles also they create at will, are all a mystery, The man, O Galava, that passeth beyond the point guarded by these Munis, is certain, O foremost of Brahmanas, to meet with destruction. None else, O bull among Brahmanas, save the divine Narayana, and the eternal Nara called also Jishnu, succeeded in passing beyond the point so guarded. It is in this region that the mountains of Kailasa lie, the abode of Ailavila (Kuvera). It is here that the ten Apsaras known by the name of Vidyutprabha had their origin. In covering, O Brahmana, the three worlds with three steps in the sacrifice of Vali (the Asura king), Vishnu had covered this whole northern region; and, accordingly, there is a spot here called Vishnupada. And it is so called after the footprint of Vishnu caused on that occasion. Here, in this quarter, at a place called Usiravija, by the side of the golden lake, king Marutta performed, O foremost of Brahmanas, a sacrifice. It is here that the brilliant and shining gold mines of Himavat exhibit themselves to the illustrious and regenerate Rishi Jimuta. And Jimuta gave away the whole of that wealth to the Brahmanas. And having given it away, that great Rishi solicited them to call it after his own name. And hence that wealth is known by the name of the Jaimuta gold. Here, in this region, O bull among Bharatas, the regents of the worlds, O Galava, every morning and evening, proclaim, 'What business of what person shall we do?' It is for these, O foremost of Brahmanas, and other incidents, that the northern region is superior to all quarters. And because this region is superior (uttara) to all, therefore, it is called the north (uttara). The four regions have thus, O sire, been, one after another described to thee in details. Towards which quarter then dost thou desire to go? I am ready, O foremost of Brahmanas, to show thee all the quarters of the earth!'"

Book 5
Chapter 112

1 [n]
      athāha gālavaṃ dīnaṃ suparṇaḥ patatāṃ varaḥ
      nirmitaṃ vahninā bhūmau vāyunā vaidhitaṃ tathā
      yasmād dhiraṇmayaṃ sarvaṃ hiraṇyaṃ tena cocyate
  2 dhatte dhārayate cedam etasmāt kāraṇād dhanam
      tad etat triṣu lokeṣu dhanaṃ tiṣṭhati śāśvatam
  3 nityaṃ proṣṭhapadābhyāṃ ca śukre dhanapatau tathā
      manuṣyebhyaḥ samādatte śukraś cittārjitaṃ dhanam
  4 ajaika pād ahir budhnyai rakṣyate dhanadena ca
      evaṃ na śakyate labdhum alabdhavyaṃ dvijarṣabha
  5 ṛte ca dhanam aśvānāṃ nāvāptir vidyate tava
      arthaṃ yācātra rājānaṃ kaṃ cid rājarṣivaṃśajam
      apīḍya rājā paurān hi yo nau kuryāt kṛtāthinau
  6 asti somānvavāye me jātaḥ kaś cin nṛpaḥ sakhā
      abhigacchāvahe taṃ vai tasyāsti vibhavo bhuvi
  7 yayātir nāma rājarṣir nāhuṣaḥ satyavikramaḥ
      sa dāsyati mayā cokto bhavatā cārthitaḥ svayam
  8 vibhavaś cāsya sumahān āsīd dhanapater iva
      evaṃ sa tu dhanaṃ vidvān dānenaiva vyaśodhayat
  9 tathā tau kathayantau ca cintayantau ca yat kṣamam
      pratiṣṭhāne narapatiṃ yayātiṃ prayupasthitau
  10 pratigṛhya ca satkāram arghādiṃ bhojanaṃ varam
     pṛṣṭaś cāgamane hetum uvāca vinatāsutaḥ
 11 ayaṃ me nāhuṣa sakhā gālavas tapaso nidhiḥ
     viśvāmitrasya śiṣyo 'bhūd varṣāṇy ayutaśo nṛpa
 12 so 'yaṃ tenābhyanujñāta upakārepsayā dvijaḥ
     tam āha bhagavān kāṃ te dadāni guru dakṣiṇām
 13 asakṛt tena coktena kiṃ cid āgatamanyunā
     ayam uktaḥ prayaccheti jānatā vibhavaṃ laghu
 14 ekataḥ śyāma karṇānāṃ śubhrāṇāṃ śuddhajanmanām
     aṣṭau śatāni me dehi hayānāṃ candra varcasām
 15 gurvartho dīyatām eṣa yadi gālava manyase
     ity evam āha sakrodho viśvāmitras tapodhanaḥ
 16 so 'yaṃ śokena mahatā tapyamāno dvijarṣabhaḥ
     aśaktaḥ pratikartuṃ tad bhavantaṃ śaraṇaṃ gataḥ
 17 patigṛhya naravyāghra tvatto bhikṣāṃ gatavyayaḥ
     kṛtvāpavargaṃ gurave cariṣyati mahat tapaḥ
 18 tapasaḥ saṃvibhāgena bhavantam api yokṣyate
     svena rājarṣitapasā pūrṇaṃ tvāṃ pūrayiṣyati
 19 yāvanti romāṇi haye bhavanti hi nareśvara
     tāvato vājidā lokān prāpnuvanti mahīpate
 20 pātraṃ pratigrahasyāyaṃ dātuṃ pātraṃ tathā bhavān
     śaṅkhe kṣīram ivāsaktaṃ bhavatv etat tathopamam

SECTION CXII

"Galava said, 'O Garuda, O slayer of foremost snakes, O thou of beautiful feathers, O son of Vinata, carry me, O Tarkhya, to the east where the two eyes of Dharma are first opened. O, take me to the east which thou hast first described, and whither, thou hast said, the gods are always present. Thou hast said that thither both truth and virtue reside. I desire to meet all the gods. Therefore, O younger brother of Aruna, take me thither, so that I may behold the gods.'
"Narada continued, 'Thus addressed, the son of Vinata replied unto that Brahmana saying, 'Mount thou on my back.' And thereupon, the
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[paragraph continues] Muni Galava rode on the back of Garuda. And Galava said, 'Thy beauty, O devourer of snakes, as thou proceedest, seemeth to be like that of the sun himself in the morning, that maker of the day endued with a thousand rays. And, O ranger of the skies, thy speed is so great that the very trees, broken by the storm caused by the flapping of thy wings, seem to pursue thee in the course. Thou seemest, O tenant of the welkin, to drag by the storm caused by the wings, the very Earth with all the waters of her oceans, and with all her mountains, woods and forests. Indeed, the tempest caused by the motion of thy wings seems to continually raise into mid air the waters of the sea, with all their fishes and snakes and crocodiles. I see fishes possessed of similar faces, and Timis and Timingilas and snakes endued with human faces, all crushed by the tempest raised by thy wings. My ears are deafened by the roar of the deep. So stunned am I that I can neither hear nor see anything. Indeed, I have forgotten my own purpose. Slacken thy speed, O ranger of the sky, remembering the risk to a Brahmana's life. O sire, neither the sun, nor the cardinal points, nor the welkin itself, is any longer perceptible to me. I see only a thick gloom around me. The body is no longer visible to me. I see only thy two eyes, O oviparous being, resembling two radiant gems. I cannot see either thy body or my own. At every step, I behold sparks of fire emitted from thy frame. Stop without delay these sparks of fire and extinguish the dazzling radiance of thy eyes. O son of Vinata, slacken this exceeding speed of thy course. O devourer of snakes, I have no business to go with thee. Desist, O blessed one, I am unable to bear this speed of thine. I have promised to give my preceptor eight hundred white steeds of lunar effulgence, each having one ear black in hue. I see no way, O oviparous being, of fulfilling my pledge. There is but one way that I can see, and that is to lay down my own life. I have no wealth of my own, nor any wealthy friend, nor can wealth, however immense, procure the accomplishment of my object.'
"Narada continued, 'Unto Galava uttering these and many other words of entreaty and sorrow, the son of Vinata, without slackening his speed, laughingly replied, saying, 'Thou hast little wisdom, O regenerate Rishi, since thou wishest to put an end to thy own life. Death can never be brought about by one's effort. Indeed, Death is God himself. Why didst thou not, before this, inform me of thy purpose? There are excellent means by which all this may be accomplished. Here is this mountain called Rishabha on the seaside. Resting here for some time and refreshing ourselves with food, I will, O Galava, return.'"

Book 5
Chapter 113

1 [n]
      evam uktaḥ suparṇena tathyaṃ vacanam uttamam
      vimṛśyāvahito rājā niścitya ca punaḥ punaḥ
  2 yaṣṭā kratusahasrāṇāṃ dātā dānapatiḥ prabhuḥ
      yayātir vatsa kāśīśa idaṃ vacanam abravīt
  3 dṛṣṭvā priyasakhaṃ tārkṣyaṃ gālavaṃ ca dvijarṣabham
      nidarśanaṃ ca tapaso bhikṣāṃ ślāghyāṃ ca kīrtitām
  4 atītya ca nṛpān anyān ādityakulasaṃbhavān
      matsakāśam anuprāptāv etau buddhim avekṣya ca
  5 adya me saphalaṃ janma tāritaṃ cādya me kulam
      adyāyaṃ tārito deśo mama tārkṣya tvayānagha
  6 vaktum icchāmi tu sakhe yathā jānāsi māṃ purā
      na tathā vittavān asmi kṣīṇaṃ vittaṃ hi me sakhe
  7 na ca śakto 'smi te kartuṃ mogham āgamanaṃ khaga
      na cāśām asya viprarṣer vitathāṃ kartum utsahe
  8 tat tu dāsyāmi yat kāryam idaṃ saṃpādayiṣyati
      abhigamya hatāśo hi nivṛtto dahate kulam
  9 nātaḥ paraṃ vainateya kiṃ cit pāpiṣṭham ucyate
      yathāśā nāśanam loke dehi nāstīti vā vacaḥ
  10 hatāśo hy akṛtārthaḥ san hataḥ saṃbhāvito naraḥ
     hinasti tasya putrāṃś ca pautrāṃś cākurvato 'rthinām
 11 tasmāc caturṇāṃ vaṃśānāṃ sthāpayitrī sutā mama
     iyaṃ surasuta prakhyā sarvadharmopacāyinī
 12 sadā devamanuṣyāṇām asurāṇāṃ ca gālava
     kāṅkṣitā rūpato bālā sutā me pratigṛhyatām
 13 asyāḥ śulkaṃ pradāsyanti nṛpā rājyam api dhruvam
     kiṃ punaḥ śyāma karṇānāṃ hayānāṃ dve catuḥśate
 14 sa bhavān pratigṛhṇātu mamemāṃ mādhavīṃ sutām
     ahaṃ dauhitravān syāṃ vai vara eṣa mama prabho
 15 pratigṛhya ca tāṃ kanyāṃ gālavaḥ saha pakṣiṇā
     punar drakṣyāva ity uktvā pratasthe saha kanyayā
 16 upalabdham idaṃ dvāram aśvānām iti cāṇḍajaḥ
     uktvā gālavam āpṛcchya jagāma bhavanaṃ svakam
 17 gate patagarāje tu gālavaḥ saha kanyayā
     cintayānaḥ kṣamaṃ dāne rājñāṃ vai śulkato 'gamat
 18 so 'gacchan manasekṣvākuṃ haryaśvaṃ rājasattamam
     ayodhyāyāṃ mahāvīryaṃ caturaṅga balānvitam
 19 kośadhānya balopetaṃ priya pauraṃ dvija priyam
     prajābhikāmaṃ śāmyantaṃ kurvāṇaṃ tapa uttamam
 20 tam upāgamya vipraḥ sa haryaśvaṃ gālavo 'bravīt
     kanyeyaṃ mama rājendra prasavaiḥ kulavardhinī
 21 iyaṃ śuklena bhāryārthe haryaśvapratigṛhyatām
     śulkaṃ te kīrtayiṣyāmi tac chrutvā saṃpradhāryatām

SECTION CXIII

"Narada said, 'Alighting then on the peak of the Rishabha, the Brahmana and the Bird beheld a Brahmana lady of the name of Sandili, engaged there on ascetic penances. And Galava and Garuda both saluted her by bending their heads, and worshipped her. And thereupon, the lady enquired after their welfare and gave them seats. And having taken their seats, both of them took the cooked food the lady offered them, after having first dedicated it to the gods with Mantras. And having taken that food, they laid themselves down on the ground and fell into a profound sleep. And Garuda, from desire of leaving that place, upon awakening, found that his wings, had fallen off. Indeed, he had become like a ball of flesh, with only his head and legs. And beholding him come to that plight, Galava sorrowfully enquired, saying, 'What is this condition that has overtaken thee as the consequence of thy sojourn here? Alas, how long shall we have to reside here? Hadst thou harboured any evil and sinful thought in thy mind? It cannot, I am sure, be any trivial sin of which thou hast been guilty.' Thus addressed, Garuda replied unto the Brahmana, saying, 'Indeed, O regenerate one, I entertained the thought of carrying away this lady crowned with ascetic success from this spot to where the Creator himself, the divine Mahadeva, the eternal Vishnu, and both Virtue and Sacrifice personified, live together, for as I thought this lady should live there. I shall now, from desire of doing myself good, prostrate myself before this holy lady, and pray unto her, saying,--with a heart full of pity, I had, indeed, entertained such a thought. Whether I acted rightly or wrongly, even this was the wish, evidently against thy own, that was cherished by me from my respect for thee. It behoveth thee, therefore, to grant me forgiveness, from the nobility of thy heart.' That lady became gratified with that prince of birds and that bull of Brahmanas. And addressing Garuda, she said, 'Fear not, O thou of beautiful feathers. Resume thy wings, and cast off thy fears. I was contempted by thee, but know that I do not pardon contempt. That sinful being who entertains contempt for me, would speedily fall away from all blissful regions. Without a single inauspicious indication about me, and perfectly blameless as I am, I have, in consequence of the purity of my conduct, attained to high ascetic success. Purity of conduct beareth virtue as its fruit. Purity of conduct beareth wealth as its fruit. It is purity of conduct that bringeth on prosperity. And it is purity of conduct that driveth away all inauspicious indications. Go thou, O blessed prince of birds, whithersoever thou wishest, from this place. Never entertain contempt for me, and take care that thou dost not contempt women that may even be truly blamable. Thou shalt again be, as before, invested with both strength and energy.' At these words of that lady Garuda had his wings again, and they became even stronger than before. And then with Sandili's leave, Garuda with
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[paragraph continues] Galava on his back took his departure. But they failed to find the kind of steeds they were in search of. And it so happened that Viswamitra met Galava on the way. And thereupon, that foremost of speakers addressed Galava in the presence of Vinata's son and said, 'O regenerate one, the time is already come when thou shouldst give me the wealth thou hadst promised me of thy own accord. I do not know what thou mayst. I have waited so long. I will wait for some time more. Seek thou the way by which thou mayst succeed (in the matter of thy promise).' Hearing these words, Garuda addressed cheerless Galava who was overwhelmed with sorrow, saying, 'What Viswamitra said unto thee before hath now been repeated in my presence. Come, therefore, O Galava, best of Brahmanas, we will deliberate on the matter. Without giving thy preceptor the whole of the wealth (promised by thee), thou canst not even sit down.'

Book 5
Chapter 114

1 [n]
      haryaśvas tv abravīd rājā vicintya bahudhā tataḥ
      dīrgham uṣṇaṃ ca niḥśvasya prajā hetor nṛpottamaḥ
  2 unnateṣūnnatā ṣaṭsu sūkṣmā sūkṣmeṣu saptasu
      gambhīrā triṣu gambhīreṣv iyaṃ raktā ca pañcasu
  3 bahu devāsurālokā bahu gandharvadarśanā
      bahu lakṣaṇasaṃpannā bahu prasava dāriṇī
  4 samartheyaṃ janayituṃ cakravartinam ātmajam
      brūhi śulkaṃ dvijaśreṣṭha samīkṣya vibhavaṃ mama
  5 ekataḥ śyāma karṇānāṃ śatāny aṣṭau dadasva me
      hayānāṃ candra śubhrāṇāṃ deśajānāṃ vapuṣmatām
  6 tatas tava bhavitrīyaṃ putrāṇāṃ jananī śubhā
      araṇīva hutāśānāṃ yonir āyatalocanā
  7 etac chrutvā vaco rājā haryaśvaḥ kāmamohitaḥ
      uvāca gālavaṃ dīno rājarṣir ṛṣisattamam
  8 dve me śate saṃnihite hayānāṃ yad vidhās tava
      eṣṭavyāḥ śataśas tv anye caranti mama vājinaḥ
  9 so 'ham ekam apatyaṃ vai janayiṣyāmi gālava
      asyām etaṃ bhavān kāmaṃ saṃpādayatu me varam
  10 etac chrutvā tu sā kanyā gālavaṃ vākyam abravīt
     mama datto varaḥ kaś cit kena cid brahmavādinā
 11 prasūty ante prasūty ante kanyaiva tvaṃ bhaviṣyasi
     sa tvaṃ dadasva māṃ rājñe pratigṛhya hayottamān
 12 nṛpebhyo hi caturbhyas te pūrṇāny aṣṭau śatāni vai
     bhaviṣyanti tathā putrā mama catvāra eva ca
 13 kriyatāṃ mama saṃhāro gurvarthaṃ dvijasattama
     eṣā tāvan mama prajñā yathā vā manyase dvija
 14 evam uktas tu sa muniḥ kanyayā gālavas tadā
     haryaśvaṃ pṛthivīpālam idaṃ vacanam abravīt
 15 iyaṃ kanyā naraśreṣṭha haryaśvapratigṛhyatām
     caturbhāgena śulkasya janayasvaikam ātmajam
 16 patigṛhya sa tāṃ kanyāṃ gālavaṃ patinandya ca
     samaye deśakāle ca labdhavān sutam īpsitam
 17 tato vasu manā nāma vasubhyo vasumattaraḥ
     vasu prakhyo narapatiḥ sa babhūva vasu pradaḥ
 18 atha kāle punar dhīmān gālavaḥ patyupasthitaḥ
     upasaṃgamya covāca haryaśvaṃ prītimānasam
 19 jāto nṛpasutas te 'yaṃ bāla bhāskarasaṃnibhaḥ
     kālo gantuṃ naraśreṣṭha bhikṣārtham aparaṃ nṛpam
 20 haryaśvaḥ satyavacane sthitaḥ sthitvā ca pauruṣe
     durlabhatvād dhayānāṃ ca pradadau mādhavīṃ punaḥ
 21 mādhavī ca punar dīptāṃ parityajya nṛpa śriyam
     kumārī kāmato bhūtvā gālavaṃ pṛṣṭhato 'nvagāt
 22 tvayy eva tāvat tiṣṭhantu hayā ity uktavān dvijaḥ
     prayayau kanyayā sārdhaṃ divodāsaṃ prajeśvaram

SECTION CXIV

"Narada said, 'Garuda then, that foremost of winged beings, addressed the cheerless Galava and said, 'Because it is created by Agni, in the bowels of the earth and augmented by Vayu, and because also the earth itself is said to be Hiranmaya, therefore, is wealth called Hiranya. And because wealth supports the world and sustains life, therefore, is it called Dhana. It is for serving these ends that Dhana (wealth) exists from the beginning in the three worlds. On that Friday, when either of the two constellations--the Purvabhadra or the Uttarabhadra--is ascendant, Agni, creating wealth by a fiat of his will, bestoweth it on mankind for the increase of Kuvera's stock. The wealth that is embowelled in the Earth is guarded by the deities called the Ajaikapats and the Ahivradnas, and also by Kuvera. Exceedingly difficult of attainment, that wealth, therefore, O bull among Brahmanas, is rarely attained. Without wealth there is no chance of thy acquisition of the promised steeds. Beg thou, therefore, of some king born in the race of some royal sage, who may, without oppressing his subjects, crown our suit with success. There is a king born in the lunar race, that is my friend. We shall go to him, for he, amongst all on Earth, hath great wealth. That royal sage is known by the name of Yayati, and he is the son of Nahusha. His prowess is incapable of being baffled. Solicited by thee in person, and urged by me, he will give what we seek, for he hath immense wealth, equal unto what belongeth to Kuvera, the lord of treasures. Even thus, by accepting a gift, O learned one, pay off thy debt to thy preceptor.' Talking thus, and thinking upon what was best to be done, Garuda and Galava together went to king Yayati, who was then in his capital called
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[paragraph continues] Pratisthana. The king received them hospitably and gave them excellent Arghya and water to wash their feet. And the king then asked them the cause of their advent. And thereupon Garuda answered, saying, 'O son of Nahusha, this ocean of asceticism, called Galava, is my friend. He had been, O monarch, a disciple of Viswamitra for many thousand years. This holy Brahmana, when commanded by Viswamitra to go away whithersoever he chose, addressed his preceptor at that time, saying,--I desire to give something as preceptor's fee. Knowing this one's resources to be poor, Viswamitra did not ask for anything. But when he was repeatedly addressed by this Brahmana on the subject of the tutorial fee, the preceptor, under a slight accession of wrath, said, 'Give me eight hundred white steeds of good pedigree and of lunar radiance, and each having one ear black in hue. If, O Galava, thou desirest to give anything to thy preceptor, let this then be given!' It was thus that Viswamitra endued with wealth of asceticism said unto him in anger. And this bull among Brahmanas is on that account smarting with great grief. Unable to fulfil that command (of his preceptor), he hath now come to take thy shelter. O tiger among men, accepting this as alms from thee, and filled once more with cheerfulness, he will, after paying his preceptor's debt, devote himself again to serve ascetic penances. A royal Rishi as thou art, and, therefore, endued with wealth of asceticism of thy own, this Brahmana, by giving thee a portion of his wealth of asceticism, will make thee richer in wealth of that kind. As many hairs, O lord of men, as there are on a horse's body, so many regions of bliss, O ruler of Earth, are attained by him that giveth away a horse in gift. This one is as fit to accept a gift as thou art to make a gift. Let therefore, thy gift in this instance be like milk deposited in a conch-shell.'"

Book 5
Chapter 115

 1 [g]
      mahāvīryo mahīpālaḥ kāśīnām īśvaraḥ prabhuḥ
      divodāsa iti khyāto bhaimasenir narādhipaḥ
  2 tatra gacchāvahe bhadre śanair āgaccha mā śucaḥ
      dhārmikaḥ saṃyame yuktaḥ satyaś caiva janeśvaraḥ
  3 tam upāgamya sa munir nyāyatas tena satkṛtaḥ
      gālavaḥ prasavasyārthe taṃ nṛpaṃ pratyacodayat
  4 śrutam etan mayā pūrvaṃ kim uktvā vistaraṃ dvija
      kāṅkṣito hi mayaiṣo 'rthaḥ śrutvaitad dvijasattama
  5 etac ca me bahumataṃ yad utsṛjya narādhipān
      mām evam upayāto 'si bhāvi caitad asaṃśayam
  6 sa eva vibhavo 'smākam aśvānām api gālava
      aham apy ekam evāsyāṃ janayiṣyāmi pārthivam
  7 tathety uktvā dvijaśreṣṭhaḥ prādāt kanyāṃ mahīpateḥ
      vidhipūrvaṃ ca tāṃ rājā kanyāṃ pratigṛhītavān
  8 reme sa tasyāṃ rājarṣiḥ prabhāvatyāṃ yathā raviḥ
      svāhāyāṃ ca yathā vahnir yathā śacyāṃ sa vāsavaḥ
  9 yathā candraś ca rohiṇyāṃ yathā dhūmorṇayā yamaḥ
      varuṇaś ca yathā gauryāṃ yathā carddhyāṃ dhaneśvaraḥ
  10 yathā nārāyaṇo lakṣyāṃ jāhnavyāṃ ca yathodadhiḥ
     yathā rudraś ca rudrāṇyāṃ yathā vedyāṃ pitāmahaḥ
 11 adṛśyantyāṃ ca vāsiṣṭho vasiṣṭhaś cākṣamālayā
     cyavanaś ca sukanyāyāṃ pulastyaḥ saṃdhyayā yathā
 12 agastyaś cāpi vaidarbhyāṃ sāvitryāṃ satyavān yathā
     yathā bhṛguḥ pulomāyām adityāṃ kaśyapo yathā
 13 reṇukāyāṃ yatharcīko haimavatyāṃ ca kauśikaḥ
     bṛhaspatiś ca tārāyāṃ śukraś ca śataparvayā
 14 yathā bhūmyāṃ bhūmipatir urvaśyāṃ ca purūravāḥ
     ṛcīkaḥ satyavatyāṃ ca sarasvatyāṃ yathā manuḥ
 15 tathā tu ramamāṇasya divodāsasya bhūpateḥ
     mādhavī janayām āsa putram ekaṃ pratardanam
 16 athājagāma bhagavān divodāsaṃ sa gālavaḥ
     samaye samanuprāpte vacanaṃ cedam abravīt
 17 niryātayatu me kanyāṃ bhavāṃs tiṣṭhantu vājinaḥ
     yāvad anyatra gacchāmi śuklārthaṃ pṛthivīpate
 18 divodāso 'tha dharmātmā samaye gālavasya tām
     kanyāṃ niryātayām āsa sthitaḥ satye mahīpatiḥ

SECTION CXV

"Narada said, 'Thus addressed by Suparna in excellent words fraught with truth, that performer of thousand sacrifices, that foremost of givers, that liberal ruler of all the Kasis, the lord Yayati, revolving those words in his mind and reflecting on them coolly, and seeing before him his dear friend, Tarkshya, and that bull among Brahmanas, Galava, and regarding the alms sought as an indication, highly praiseworthy, of (Galava's) ascetic merit, and in view particularly of the fact that those two came to him having passed over all the kings of the Solar race, said, 'Blessed is my life today, and the race also in which I am born, hath, indeed, been blessed today. This very province also of mine hath equally been blessed by thee, O sinless Tarkshya. There is one thing, however, O friend, that I desire to say unto thee, and that is, I am not
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so rich now as thou thinkest, for my wealth hath suffered a great diminution. I cannot, however, O ranger of the skies, make thy advent here a fruitless one. Nor can I venture to frustrate the hopes entertained by this regenerate Rishi. I shall, therefore, give him that which will accomplish his purpose. If one having come for alms, returneth disappointed, he may consume the (host's) race. O son of Vinata, it is said that there is no act more sinful than that of saying, 'I have nothing'--and thus destroying the hope of one that cometh, saying, 'Give.' The disappointed man whose hopes have been killed and his object not accomplished, can destroy the sons and grandsons of the person that faileth to do him good. Therefore, O Galava, take thou this daughter of mine, this perpetrator of four families. In beauty, she resembleth a daughter of the celestials. She is capable of prompting every virtue. Indeed, owing to her beauty, she is always solicited (at my hands) by gods and men, and Asuras. Let alone twice four hundred steeds each with a black ear, the kings of the earth will give away their whole kingdoms as her dower. Take thou, therefore, this daughter of mine, named Madhavi. My sole desire is that I may have a daughter's son by her. Accepting that daughter in gift, Galava then, with Garuda, went away, saying, 'We will again see thee'. And they took that maiden with them. And Galava's oviparous friend addressed him, saying, 'The means have at last been obtained whereby the steeds may be obtained.' And saying this, Garuda went away to his own abode, having obtained Galava's permission. And after the prince of birds had gone, Galava, with that maiden in his company, began to think of going to some one among the kings who would be able to give (fit) dower for the maiden. And he first thought of that best of kings, Haryyaswa of Ikshaku's race, who ruled at Ayodhya, was endued with great energy, possessed of a large army consisting of four kinds of forces, had a well-filled treasury and abundance of corn, and who was dearly loved by his subjects, and who loved the Brahmanas well. Desirous of offspring, he was living in quiet and peace, and engaged in excellent austerities. And the Brahmana Galava, repairing unto Haryyaswa, said, 'This maiden, O king of kings, will increase the family of her husband by bringing forth offspring. Accept her from me, O Haryyaswa, as thy wife, by giving me a dower. I will tell thee what dower thou shalt have to give. Hearing it, settle what thou shalt do.'"

Book 5
Chapter 116

 1 [n]
      tathaiva sā śriyaṃ tyaktvā kanyā bhūtvā yaśasvinī
      mādhavī gālavaṃ vipram anvayāt satyasaṃgarā
  2 gālavo vimṛśann eva svakāryagatamānasaḥ
      jagāma bhojanagaraṃ draṣṭum auśīnaraṃ nṛpam
  3 tam uvācātha gatvā sa nṛpatiṃ satyavikramam
      iyaṃ kanyā sutau dvau te janayiṣyati pārthivau
  4 asyāṃ bhavān avāptārtho bhavati pretya ceha ca
      somārka pratisaṃkāśau janayitvā sutau nṛpa
  5 śulkaṃ tu sarvadharmajña hayānāṃ candra varcasām
      ekataḥ śyāma karṇānāṃ deyaṃ mahyaṃ catuḥśatam
  6 gurvartho 'yaṃ samārambho na hayaiḥ kṛtyam asti me
      yadi śakyaṃ mahārāja kriyatāṃ mā vicāryatām
  7 anapatyo 'si rājarṣe putrau janaya pārthiva
      pitṝn putra plavena tvam ātmānaṃ caiva tāraya
  8 na putraphalabhoktā hi rājarṣe pātyate divaḥ
      na yāti narakaṃ ghoraṃ yatra gacchanty anātmajāḥ
  9 etac cānyac ca vividhaṃ śrutvā gālava bhāṣitam
      uśīnaraḥ pativaco dadau tasya narādhipaḥ
  10 śrutavān asmi te vākyaṃ yathā vadasi gālava
     vidhis tu balavān brahman pravaṇaṃ hi mano mama
 11 śate dve tu mamāśvānām īdṛśānāṃ dvijottama
     itareṣāṃ sahasrāṇi subahūni caranti me
 12 aham apy ekam evāsyāṃ janayiṣyāmi gālava
     putraṃ dvija gataṃ mārgaṃ gamiṣyāmi parair aham
 13 mūlyenāpi samaṃ kuryāṃ tavāhaṃ dvijasattama
     paurajānapadārthaṃ tu mamārtho nātma bhogataḥ
 14 kāmato hi dhanaṃ rājā pārakyaṃ yaḥ prayacchati
     na sa dharmeṇa dharmātman yujyate yaśasā na ca
 15 so 'haṃ patigrahīṣyāmi dadātv etāṃ bhavān mama
     kumārīṃ devagarbhābhām ekaputra bhavāya me
 16 tathā tu bahukalyāṇam uktavantaṃ narādhipam
     uśīnaraṃ dvijaśreṣṭho gālavaḥ pratyapūjayat
 17 uśīnaraṃ pratigrāhya gālavaḥ prayayau vanam
     reme sa tāṃ samāsādya kṛtapuṇya iva śriyam
 18 kandareṣu ca śailānāṃ nadīnāṃ nirjhareṣu ca
     udyāneṣu vicitreṣu vaneṣūpavaneṣu ca
 19 harmyeṣu ramaṇīyeṣu prāsādaśikhareṣu ca
     vātāyanavimāneṣu tathā garbhagṛheṣu ca
 20 tato 'sya samaye jajñe putro bāla raviprabhaḥ
     śibir nāmnābhivikhyāto yaḥ sa pārthiva sattamaḥ
 21 upasthāya sa taṃ vipro gālavaḥ pratigṛhya ca
     kanyāṃ prayātas tāṃ rājan dṛṣṭavān vinatātmajam

SECTION CXVI

"Narada said, 'That best of monarchs, king Haryyaswa, after reflecting for a long while and breathing a long and hot sigh about the birth of a
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son, at last said, 'Those six limbs 1 that ought to be high are high in this maiden. Those seven, again, that ought to be slender are slender in her. Those three, again, which ought to be deep are deep in her. And lastly, those five that ought to be red are red in her. It seems that she is worth being looked at by even the gods and the Asuras, and is accomplished in all the arts and sciences. Possessed of all auspicious signs, she will certainly bring forth many children. She is even capable of bringing forth a son who may become an emperor. Having regard to my wealth, tell me, O foremost of Brahmanas, what should be her dower.' Galava said, 'Give me eight hundred steeds, born in a good country, of lunar whiteness, and each with one ear black in hue. This auspicious and large-eyed maiden will then become the mother of thy sons, like the fire-stick becoming the genetrix of fire.'"
"Narada continued, 'Hearing these words, that royal sage, king Haryyaswa, filled with sorrow, but blinded by lust, addressed Galava, that foremost of Rishis, saying, 'I have only two hundred steeds about me of the kind wanted by thee, although of other kinds all worthy of sacrifice, I have many thousand moving about (in my dominions), O Galava, I desire to beget only one son upon this damsel. Kindly grant this request of mine.' Hearing these words of the king, that damsel said unto Galava, 'A reciter of Brahma granted me a boon that I would after each delivery, be a maiden again. Give me away, therefore, to this king, accepting his excellent steeds. In this way, full eight hundred steeds may be obtained by thee from four kings in succession, and I also may have four sons. Collect thou the wealth intended for thy preceptor, in this way. Even this is what I think. It depends, however, oil thee, O Brahmana, as to how thou shouldst act.' Thus addressed by that maiden, the Muni Galava said these words unto king Haryyaswa, 'O Haryyaswa, O best of men, accept this damsel for a fourth part of the dower that I have settled, and beget only one son upon her.' Taking then that maiden and worshipping Galava, the king in due time and place had by her a son of the kind wished for. And the son so born came to be called by the name of Vasumanas. Richer than all the wealthy kings of the earth, and resembling one of the Vasus themselves he became a king and giver of great wealth.
'After some time, intelligent Galava came back and approaching the
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delighted Haryyaswa, said unto him, 'Thou hast, O king obtained a son. Indeed, this child is like the sun himself in splendour. The time hath come, O foremost of men, for me to go to some other king for alms.' Hearing these words, Haryyaswa who was even truthful in speech and steady in acts of manliness, and remembering that the balance of six hundred steeds could not be made up by him, gave Madhavi back to Galava. And Madhavi also, abandoning that blazing, kingly prosperity, and once more becoming a maiden, followed the footsteps of Galava. And Galava too, saying, 'Let the steeds remain with thee' then went, accompanied by the maiden, to king Divodasa.'"

Book 5
Chapter 117

1 [n]
      gālavaṃ vainateyo 'tha prahasann idam abravīt
      diṣṭyā kṛtārthaṃ paśyāmi bhavantam iha vai dvija
  2 gālavas tu vacaḥ śrutvā vainateyena bhāṣitam
      caturbhāgāvaśiṣṭaṃ tad ācakhyau kāryam asya hi
  3 suparṇas tv abravīd enaṃ gālavaṃ patatāṃ varaḥ
      prayatnas te na kartavyo naiṣa saṃpatsyate tava
  4 purā hi kanyakubje vai gādheḥ satyavatīṃ sutām
      bhāryārthe 'varayat kanyām ṛcīkas tena bhāṣitaḥ
  5 ekataḥ śyāma karṇānāṃ hayānāṃ candra varcasām
      bhagavan dīyatāṃ mahyaṃ sahasram iti gālava
  6 ṛcīkas tu tathety uktvā varuṇasyālayaṃ gataḥ
      aśvatīrthe hayāṁl labdhvā dattavān pārthivāya vai
  7 iṣṭvā te puṇḍarīkeṇa dattā rājñā dvijātiṣu
      tebhyo dve dve śate krītvā prāptās te pārthivais tadā
  8 aparāṇy api catvāri śatāni dvijasattama
      nīyamānāni saṃtāre hṛtāny āsan vitastayā
      evaṃ na śakyam aprāpyaṃ prāptuṃ gālava karhi cit
  9 imām aśvaśatābhyāṃ vai dvābhyaṃ tasmai nivedaya
      viśvāmitrāya dharmātman ṣaḍbhir aśvaśataiḥ saha
      tato 'si gatasaṃmohaḥ kṛtakṛtyo dvijarṣabha
  10 gālavas taṃ tathety uktvā suparṇasahitas tataḥ
     ādāyāśvāṃś ca kanyāṃ ca viśmāmitram upāgamat
 11 aśvānāṃ kāṅkṣitārthānāṃ ṣaḍ imāni śatāni vai
     śatadvayena kanyeyaṃ bhavatā pratigṛhyatām
 12 asyāṃ rājarṣibhiḥ putrā jātā vai dhārmikās trayaḥ
     caturthaṃ janayatv ekaṃ bhavān api narottama
 13 pūrṇāny evaṃ śatāny aṣṭau turagāṇāṃ bhavantu te
     bhavato hy anṛṇo bhūtvā tapaḥ kuryāṃ yathāsukham
 14 [n]
     viśvāmitras tu taṃ dṛṣṭvā gālavaṃ saha pakṣiṇā
     kanyāṃ ca tāṃ varārohām idam ity abravīd vacaḥ
 15 kim iyaṃ pūrvam eveha na dattā mama gālava
     putrā mamaiva catvāro bhaveyuḥ kulabhāvanāḥ
 16 pratigṛhṇāmi te kanyām ekaputra phalāya vai
     aśvāś cāśramam āsādya tiṣṭhantu mama sarvaśaḥ
 17 sa tayā ramamāṇo 'tha viśvāmitro mahādyutiḥ
     ātmajaṃ janayām āsa mādhavī putram aṣṭakam
 18 jātamātraṃ sutaṃ taṃ ca viśvāmitro mahādyutiḥ
     saṃyojyārthais tathā dharmair aśvais taiḥ samayojayat
 19 athāṣṭakaḥ puraṃ prāyāt tadā somapuraprabham
     niryātya kanyāṃ śiṣyāya kauśiko 'pi vanaṃ yayau
 20 gālavo 'pi suparṇena saha niryātya dakṣiṇām
     manasābhipratītena kanyām idam uvāca ha
 21 jāto dānapatiḥ putras tvayā śūras tathāparaḥ
     satyadharmarataś cānyo yajvā cāpi tathāparaḥ
 22 tad āgaccha varārohe tāritas te pitā sutaiḥ
     catvāraś caiva rājānas tathāhaṃ ca sumadhyame
 23 gālavas tv abhyanujñāya suparṇaṃ pannagāśanam
     pitur niryātya tāṃ kanyāṃ prayayau vanam eva ha

SECTION CXVII

"Narada said, 'Galava then, addressing Madhavi, said, The ruler of the Kasis is an illustrious king known by the name of Divodasa. He is the son of Bhimasena, is endued with great prowess, and is a mighty sovereign. O blessed maiden, we are now going to him. Follow me slowly and grieve not. That ruler of men is virtuous and devoted to truth and hath his passions under control.'
"Narada Continued, 'When the muni came before that king he was received with due hospitality by the latter. Galava, then, began to urge the monarch for begetting a child. Thus addressed, Divodasa said, 'I heard of all this before. Thou needest not speak much. O Brahmana. I may tell thee, O best of Brahmanas, that as soon as I heard of this matter, my heart was set upon it. This also is a mark of great honour to me that passing over all other kings thou hast come to me, Without doubt, thy object will be gained. In the matter of the steeds, O Galava, my wealth is like that of king Haryyaswa. I shall, therefore, beget only one royal son upon this maiden.' Hearing these words, that best of Brahmanas gave that damsel unto the king, and, the king, thereupon, duly wedded her. And the royal sage then sported with her, as Surya with Prabhavati, Agni with Swaha, Vasava with Sachi, Chandra with Rohini, Yama with Urmila, Varuna with Gauri, Kuvera with Riddhi, Narayana with Lakshmi, Sagara with Jahnavi, Rudra with Rudrani, the Grandsire with Saraswati, Vasishtha's son Saktri with Adrisyanti, Vasishtha with Arundhati (called also Akshamala), Chyavana with Sukanya, Pulastya with Sandhya, Agastya with the princess of Vidarbha Lopamudra, Satyavan with Savitri, Bhrigu with Puloma, Kasyapa with Aditi, Richika's son Jamadagni with Renuka, Kusika's son Viswamitra with Himavati, Vrihaspati with Tara, Sukra with Sataprava, Bhumipati with Bhumi, Pururavas with Urvasi, Richika with Satyavati, Manu with Saraswati, Dushyanta with Sakuntala, the eternal Dharma with Dhriti,
p. 230
[paragraph continues] Nala with Damayanti, Narada, with Satyavati, Jaratkaru with Jaratkaru, Pulastya with Pratichya, Urnayus with Menaka, Tumvuru with Rambha, Vasuki with Satasirsha, Dhananjaya with Kamari, Rama with the princess of Videha Sita, or Janardana with Rukmini. And unto king Divodasa, that sporting with and taking delight in her, Madhavi bore a son named Pratardana. And after she had borne him a son, the holy Galava came to Divodasa at the appointed time, and said unto him, 'Let the maiden come with me, and let the steeds also thou art to give me remain with thee, for I desire to go elsewhere, O ruler of Earth, for dower.' Thus addressed, the virtuous king Divodasa, who was devoted to truth, thereupon, gave back the maiden to Galava at the appointed time.'"

Book 5
Chapter 118

1 [n]
      sa tu rājā punas tasyāḥ kartukāmaḥ svayaṃvaram
      upagamyāśramapadaṃ gaṅgā yamuna saṃgame
  2 gṛhītamālyadāmāṃ tāṃ ratham āropya mādhavīm
      pūrur yaduś ca bhaginīm āśrame paryadhāvatām
  3 nāgayakṣamanuṣyāṇāṃ patatrimṛgapakṣiṇām
      śailadruma vanaukānām āsīt tatra samāgamaḥ
  4 nānā puruṣadeśānām īśvaraiś ca samākulam
      ṛṣibhir brahmakalpaiś ca samantād āvṛtaṃ vanam
  5 nirdiśyamāneṣu tu sā vareṣu varavarṇinī
      varān utkramya sarvāṃs tān vanaṃ vṛtavatī varam
  6 avatīrya rathāt kanyā namaskṛtvā ca bandhuṣu
      upagamya vanaṃ puṇyaṃ tapas tepe yayātijā
  7 upavāsairś ca vividhair dīkṣābhir niyamais tathā
      ātmano laghutāṃ kṛtvā babhūva mṛgacāriṇī
  8 vaiḍūryāṅkula kalpāni mṛdūni haritāni ca
      carantī śaṣpamukhyāni tiktāni madhurāṇi ca
  9 sravantīnāṃ ca puṇyānāṃ surasāni śucīni ca
      pibantī vāri mukhyāni śītāni vimalāni ca
  10 vaneṣu mṛgarājeṣu siṃhaviproṣiteṣu ca
     dāvāgnivipramukteṣu śūṇyeṣu gahaneṣu ca
 11 carantī hariṇaiḥ sārdhaṃ mṛgīva vanarāciṇī
     cacāra vipulaṃ dharmaṃ brahmacaryeṇa saṃvṛtā
 12 yayātir api pūrveṣāṃ rājñāṃ vṛttam anuṣṭhitaḥ
     bahuvarṣasahasrāyur ayujat kāladharmaṇā
 13 pūrur yaduś ca dvau vaṃśau vardhamānau narottamau
     tābhyāṃ pratiṣṭhito loke paraloke ca nāhuṣaḥ
 14 mahīyate narapatir yayātiḥ svargam āsthitaḥ
     maharṣikalpo nṛpatiḥ svargāgrya phalabhug vibhuḥ
 15 bahuvarṣasahasrākhye kāle bahuguṇe gate
     rājarṣiṣu niṣaṇṇeṣu mahīyaḥsu maharṣiṣu
 16 avamene narān sarvan devān ṛṣigaṇāṃs tathā
     yayātir mūḍha vijñāno vismayāviṣṭacetanaḥ
 17 tatas taṃ bubudhe devaḥ śakro balaniṣūdanaḥ
     te ca rājarṣayaḥ sarve dhig dhig ity evam abruvan
 18 vicāraś ca samutpanno nirīkṣya nahuṣātmajam
     ko nv ayaṃ kasya vā rājñaḥ kathaṃ vā svargam āgataḥ
 19 karmaṇā kena siddho 'yaṃ kva vānena tapaś citam
     kathaṃ vā jñāyate svarge kena vā jñāyate 'py uta
 20 evaṃ vicārayantas te rājānaḥ svargavāsinaḥ
     dṛṣṭvā papracchur anyonyaṃ yayātiṃ nṛpatiṃ prati
 21 vimānapālāḥ śataśaḥ svargadvārābhirakṣiṇaḥ
     pṛṣṭā āsanapālāś ca na jānīmety athābruvan
 22 sarve te hy āvṛtajñānā nābhyajānanta taṃ nṛpam
     sa muhūrtād atha nṛpo hataujā abhavat tadā

SECTION CXVIII

"Narada said, 'The illustrious Madhavi, faithful to her promise, abandoning that prosperity and once more becoming a maiden, followed the footsteps of the Brahmana Galava. And Galava, whose heart was set upon the accomplishment of his own business, reflecting upon what he should do next then went to the city of the Bhojas for waiting upon king Usinara. And arrived before that king of unbaffled prowess, Galava addressed him, saying, 'This maiden will bear thee two royal sons. And, O king, begetting upon her two sons equal unto the Sun and the Moon, thou mayst attain all thy objects both here and hereafter. As her dower, however, O thou that art conversant with every duty, thou shalt have to give me four hundred steeds of lunar splendour, each having ear black of hue. This effort of mine for obtaining the steeds is only on account of my preceptor, otherwise I myself have nothing to do with them. If thou art able to accept (my terms), do as I bid thee without any hesitation. O royal sage, thou art now childless. Beget, O king, a couple of children. With offspring so begot as a raft, save they Pitris and thyself also. O royal sage, he that hath fruit in the shape of offspring to enjoy, never falleth from heaven. Nor hath such a person to go to that frightful hell whither the childless are doomed to go.' Hearing these and other words of Galava, king Usinara. replied unto him, saying, 'I have heard what thou, O Galava, hast said. My heart also is inclined to do thy bidding. The Supreme Ordainer, however, is all-powerful. I have only two hundred steeds of the kind indicated by thee, O best of Brahmanas. Of other kinds, I have many thousands moving about in my dominions. I will, O Galava, beget only one son upon her, by treading the path that hath been told by others such as Haryyaswa and Divodasa. I will act after their manner in the matter of the dower. O best of Brahmanas, my
p. 231
wealth exists for only my subjects residing in the city and the country, and not for my own comforts and enjoyment. That king, O virtuous one, who giveth away for his own pleasure the wealth that belongeth to others, can never earn virtue or fame. Let this maiden, endued with the radiance of a celestial girl, be presented to me. I will accept her for begetting only one child.' Hearing these and many other words that Usinara spoke, that best of Brahmanas, Galava, then applauded the monarch and gave him the maiden. And making Usinara accept that damsel, Galava went into the woods. And like a righteous man enjoying the prosperity (won by his deeds), Usinara began to sport with and enjoy that damsel in valleys and dales of mountains by fountains and falls of rivers, in mansions, delightful chambers, variegated gardens, forests and woods, agreeable places, and terraces of houses. And, in due time, was born unto him a son of the splendour of the morning sun, who afterwards became an excellent king, celebrated by the name Sivi. And after the birth of that son, the Brahmana Galava came to Usinara, and taking back from him the maiden went, O king, to see the son of Vinata.'"

Book 5
Chapter 119

1 [n]
      atha pracalitaḥ sthānād āsanāc ca paricyutaḥ
      kampitenaiva manasā dharṣitaḥ śokavahninā
  2 mlānasrag bhraṣṭavijñānaḥ prabhraṣṭa mukuṭāṅgadaḥ
      vighūrṇan srastasarvāṅgaḥ prabhraṣṭābharaṇāmbaraḥ
  3 adṛśyamānas tān paśyann apaśyaṃś ca punaḥ punaḥ
      śūnyaḥ śūnyena manasā prapatiṣyan mahītalam
  4 kiṃ mayā manasā dhyātam aśubhaṃ dharmadūṣaṇam
      yenāhaṃ calitaḥ sthānād iti rājā vyacintayat
  5 te tu tatraiva rājānaḥ siddhāś cāpsarasas tathā
      apaśyanta nirālambaṃ yayātiṃ taṃ paricyutam
  6 athaitya puruṣaḥ kaś cit kṣīṇapuṇyanipātakaḥ
      yayātim abravīd rājan devarājasya śāsanāt
  7 atīva madamattas tvaṃ na kaṃ cin nāvamanyase
      mānena bhraṣṭaḥ svargas te nārhas tvaṃ pārthivātmaja
      na ca prajñāyase gaccha patasveti tam abravīt
  8 pateyaṃ satsv iti vacas trir uktvā nahuṣātmajaḥ
      patiṣyaṃś cintayām āsa gatiṃ gatimatāṃ varaḥ
  9 etasminn eva kāle tu naimiṣe pārthivarṣabhān
      caturo 'paśyata nṛpas teṣāṃ madhye papāta saḥ
  10 pratardano vasu manāḥ śibirauśīnaro 'ṣṭakaḥ
     vājapeyena yajñena tarpayanti sureśvaram
 11 teṣām adhvarajaṃ dhūmaṃ svargadvāram upasthitam
     yayātir upajighran vai nipapāta mahīṃ prati
 12 bhūmau svarge ca saṃbaddhāṃ nadīṃ dhūmamayīṃ nṛpaḥ
     sa gaṅgām iva gacchantīm ālambya jagatīpatiḥ
 13 śrīmatsv avabhṛthāgryeṣu caturṣu pratibandhuṣu
     madhye nipatito rājā lokapālopameṣu ca
 14 caturṣu hutakalpeṣu rājasiṃhamahāgniṣu
     papāta madhye rājarṣir yayātiḥ puṇyasaṃkṣaye
 15 tam āhuḥ pārthivāḥ sarve pratimānam iva śriyaḥ
     ko bhavān kasya vā bandhur deśasya nagarasya vā
 16 yakṣo vāpy atha vā devo gandharvo rākṣaso 'pi vā
     na hi mānuṣarūpo 'si ko vārthaḥ kāṅkṣitas tvayā
 17 yayātir asmi rājarṣiḥ kṣīṇapuṇyaś cyuto divaḥ
     pateyaṃ satsv iti dhyāyan bhavatsu patitas tataḥ
 18 satyam etad bhavatu te kāṅkṣitaṃ puruṣarṣabha
     sarveṣāṃ naḥ kratuphalaṃ dharmaś ca pratigṛhyatām
 19 nāhaṃ pratigraha dhano brāhmaṇaḥ kṣatriyo hy aham
     na ca me pravaṇā buddhiḥ parapuṇyavināśane
 20 etasminn eva kāle tu mṛgacaryā kramāgatām
     mādhavīṃ prekṣya rājānas te 'bhivādyedam abruvan
 21 kim āgamanakṛtyaṃ te kiṃ kurvaḥ śāsanaṃ tava
     ājñāpyā hi vayaṃ sarve tava putrās tapodhane
 22 teṣāṃ tad bhāṣitaṃ śrutvā mādhavī parayā mudā
     pitaraṃ samupāgacchad yayātiṃ sā vavanda ca
 23 dṛṣṭvā mūrdhnā natān putrāṃs tāpasī vākyam abravīt
     dauhitrās tava rājendra mama putrā na te parāḥ
     ime tvāṃ tārayiṣyanti diṣṭam etat purātanam
 24 ahaṃ te duhitā rājan mādhavī mṛgacāriṇī
     mayāpy upacito dharmas tato 'rdhaṃ pratigṛhyatām
 25 yasmād rājan narāḥ sarve apatyaphalabhāginaḥ
     tasmād icchanti dauhitrān yathā tvaṃ vasudhādhipa
 26 tatas te pārthivāḥ sarve śirasā jananīṃ tadā
     abhivādya namaskṛtya mātāmaham athābruvan
 27 uccair anupamaiḥ snigdhaiḥ svarair āpūya medinīm
     mātāmahaṃ nṛpatayas tārayanto divaś cyutam
 28 atha tasmād upagato gālavo 'py āha pārthivam
     tapaso me 'ṣṭa bhāgena svargam ārohatāṃ bhavān

SECTION CXIX

"Narada said, 'Seeing Galava, Vinata's son smilingly addressed him, saying, 'By good luck it is, O Brahmana, that I behold thee successful.' Galava, however, hearing the words spoken by Garuda informed him that a fourth part of the task was still un-finished.' Garuda then, that foremost of all speakers, said unto Galava, 'Do not make any endeavour (to obtain the remaining two hundred), for it will not succeed. In days of yore, Richika sought at Kanyakuyja Gadhi's daughter, Satyavati, for making her his wife.' Thereupon Gadhi, O Galava, addressing the Rishi, said, 'O holy one, let a thousand steeds of lunar brightness, each with one ear black of hue, be presented to me.' Thus requested, Richika said, 'So be it'. And then wending his way to the great mart of steeds (Aswatirtha) in Varuna's abode, the Rishi obtained what he sought and gave them unto the king. Performing a sacrifice then of the name of Pundarika, that monarch gave away those steeds (as Dakshina) unto the Brahmanas. The three kings to whom thou hadst applied had purchased those horses from the Brahmanas, each to the number of two hundred. The remaining four hundred, O best of Brahmanas, while being transported over the river, were taken by the Vitasta. 1Therefore, O Galava,
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thou canst never have that which is not to be had. Do thou then, O virtuous one, present unto Viswamitra this maiden as an equivalent for two hundred steeds, along with the six hundred thou hast already obtained. Thou wilt then, O best of Brahmanas, be freed from thy grief and crowned with success. Galava then, saying, 'So be it,' and taking with him both the maiden and the steeds, went with Garuda in his company unto Viswamitra. And arrived in his presence, Galava said, 'Here are six hundred steeds of the kind demanded by thee. And this maiden is offered as an equivalent for the remaining two hundred. Let all these be accepted by thee. Upon this maiden have been begotten three virtuous sons by three royal sages. Let a fourth, foremost of all, be begotten upon her by thee. And thus let the number of steeds, eight hundred, be regarded by thee as full, and let me also, being freed from thy debt, go and practise ascetic penances as I list.' Viswamitra then, beholding Galava in the company of the bird, and that highly beautiful maiden, said, 'Why, O Galava, didst thou not give me this maiden before? Four sons then, sanctifiers of my race, would all have been mine alone. I accept this maiden of thine for begetting upon her one son. As regards the steeds, let them graze in my asylum.' Saying this, Viswamitra of great effulgence began to pass his time happily with her, And Madhavi bore him a son of the name of Ashtaka. And as soon as that son was born, the great Muni Viswamitra addressed him to both virtue and profit, and gave him those six hundred steeds. Ashtaka then went to a city, bright as the city of Soma. And Kusika's son Viswamitra also having made over the damsel to his disciple, himself went into the Woods. And Galava also, with his friend Suparna, having in this way succeeded in giving his preceptor the fee he had demanded, with a cheerful heart addressed that maiden and said, 'Thou hast borne a son who is exceedingly charitable, and another who is exceedingly brave, and a third who is devoted to truth and righteousness, and yet another who is a performer of great sacrifices. O beautiful maiden, thou hast, by these sons, saved not only thy father, but four kings and myself, also. Go now, O thou of slender waist.' Saying this, Galava dismissed Garuda that devourer of snakes, and returning the maiden unto her father himself went into the woods.'"

Book 5
Chapter 120

1 [n]
      pratyabhijñāta mātro 'tha sadbhis tair narapuṃgavaḥ
      yayātir divyasaṃsthāno babhūva vigatajvaraḥ
  2 divyamālyāmbaradharo divyābharaṇabhūṣitaḥ
      divyagandhaguṇopeto na pṛthvīm aspṛśat tadā
  3 tato vasu manāḥ pūrvam uccair uccārayan vacaḥ
      khyāto dānapatir loke vyājahāra nṛpaṃ tadā
  4 prāptavān asmi yal loke sarvavarṇeṣv agarhayā
      tad apy atha ca dāsyāmi tena saṃyujyatāṃ bhavān
  5 yat phalaṃ dānaśīlasya kṣamā śīlasya yat phalam
      yac ca me phalam ādhāne tena saṃyujyatāṃ bhavān
  6 tataḥ pratardano 'py āha vākyaṃ kṣatriya puṃgavaḥ
      yathā dharmaratir nityaṃ nityaṃ yuddhaparāyaṇaḥ
  7 prāptavān asmi yal loke kṣatradharmodbhavaṃ yaśaḥ
      vīra śabdaphalaṃ caiva tena saṃyujyatāṃ bhavān
  8 śibirauśīnaro dhīmān uvāca madhurāṃ giram
      yathā bāleṣu nārīṣu vaihāryeṣu tathaiva ca
  9 saṃgareṣu nipāteṣu tathāpad vyasaneṣu ca
      anṛtaṃ noktapūrvaṃ me tena satyena khaṃ vraja
  10 yathāprāṇāṃś ca rājyaṃ ca rājan karma sukhāni ca
     tyajeyaṃ na punaḥ satyaṃ tena satyena khaṃ vraja
 11 yathāsatyena me dharmo yathāsatyena pāvakaḥ
     prītaḥ śakraś ca satyena tena satyena khaṃ vraja
 12 aṣṭakas tv atha rājarṣiḥ kauśiko mādhavī sutaḥ
     anekaśatayajvānaṃ vacanaṃ prāha dharmavit
 13 śataśaḥ puṇḍarīkā me gosavāś ca citāḥ prabho
     kratavo vājapeyāś ca teṣāṃ phalam avāpnuhi
 14 na me ratnāni na dhanaṃ na tathānye paricchadāḥ
     kratuṣv anupayuktāni tena satyena khaṃ vraja
 15 yathā yathā hi jalpanti dauhitrās taṃ narādhipam
     tathā tathā vasumatīṃ tyaktvā rājā divaṃ yayau
 16 evaṃ sarve samastās te rājānaḥ sukṛtais tadā
     yayātiṃ svargato bhraṣṭaṃ tārayām āsur añjasā
 17 dauhitrāḥ svena dharmeṇa yajñadānakṛtena vai
     caturṣu rājavaṃśeṣu saṃbhūtāḥ kulavardhanāḥ
     mātāmahaṃ mahāprājñaṃ divam āropayanti te
 18 rājadharmaguṇopetāḥ sarvadharmaguṇānvitāḥ
     dauhitrās te vayaṃ rājan divam āroha pārthivaḥ

SECTION CXX

"Narada said, 'King Yayati then, desirous again of disposing of his daughter in Swayamvara, went to a hermitage on the confluence of the Ganga and the Yamuna, taking Madhavi with him on a chariot, her person decked with garlands of flowers. And both Puru and Yadu
p. 233
followed their sister to that sacred asylum. And in that spot was assembled a vast concourse of Nagas and Yakshas and human beings, of Gandharvas and animals and birds, and of dwellers of mountains and trees and forests, and of many inhabitants of that particular province. And the woods all around that asylum were filled with numerous Rishis resembling Brahman himself. And while the selection had commenced of husband, that maiden of the fairest complexion, passing over all the bridegrooms there assembled, selected the forest as her lord. Descending from her chariot and saluting all her friends, the daughter of Yayati went into the forest which is always sacred, and devoted herself to ascetic austerities. Reducing her body by means of fasts of various kinds and religious rites and rigid vows, she adopted the deer's mode of life And subsisting upon soft and green grass-blades, resembling the sprouts of lapis lazuli and which were both bitter and sweet to the taste, and drinking the sweet, pure, cool, crystal, and very superior water of sacred mountain-streams, and wandering with the deer in forests destitute of lions and tigers, in deserts free from forest-conflagration, and in thick woods, that maiden, leading the life of a wild doe, earned great religious merit by the practice of Brahmacharya austerities.
'(Meanwhile) king Yayati, following the practice of kings before him, submitted to the influence of Time, after having lived for many thousands of years. The progeny of two of his sons--those foremost of men--Puru and Yadu, multiplied greatly, and in consequence thereof, Nahusha's son won great respect both in this and the other world. O monarch, dwelling in heaven, king Yayati, resembling a great Rishi, became an object of much regard, and enjoyed the highest fruits of those regions. And after many thousands of years had passed away in great happiness, on one occasion while seated among the illustrious royal sages and great Rishis, king Yayati, from folly, ignorance, and pride, mentally disregarded all the gods and Rishis, and all human beings. Thereat the divine Sakra--the slayer of Vala--at once read his heart. And those royal sages also addressed him saying, 'Fie, fie.' And beholding the son of Nahusha, the questions were asked, 'Who is this person? What king's son is he? Why is he in heaven? By what acts hath he won success? Where did he earn ascetic merit? For what hath he been known here? Who knoweth him? The dwellers of heaven, thus speaking of-that monarch, asked one another these questions about Yayati, that ruler of men. And hundreds of heaven's charioteers, and hundreds of those that kept heaven's gates, and of those what were in charge of heaven's seats, thus questioned, all answered, 'We do not know him.' And the minds of all were temporarily clouded, so that none recognised the king and thereupon the monarch was soon divested of his splendour.'"

  

(My Humble Salutations to the lotus feet of Sreeman Brahmasri K M Ganguliji for the collection)