srimahabharat - vana parva (book -3) chapters 161 to 190

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

Book 3
Chapter 161

1 [vai]
      tasmin nagendre vasatāṃ tu teṣāṃ; mahātmanāṃ sad vratam āsthitānām
      ratiḥ pramodaś ca babhūva teṣām; ākāṅkṣatāṃ darśanam arjunasya
  2 tān vīryayuktān suviśuddhasattvāṃs; tejasvinaḥ satyaghṛti pradhānān
      saṃprīyamāṇā bahavo 'bhijagmur; gandharvasaṃghāś ca maharṣayaś ca
  3 taṃ pādapaiḥ puṣpadharair upetaṃ; nagottamaṃ prāpya mahārathānām
      manaḥprasādaḥ paramo babhūva; yathā divaṃ prāpya marudgaṇānām
  4 mayūrahaṃsasvananāditāni; puṣpopakīrṇāni mahācalasya
      śṛṅgāṇi sānūni ca paśyamānā; gireḥ paraṃ harṣam avāpya tasthuḥ
  5 sākṣāt kubereṇa kṛtāś ca tasmin; nagottame saṃvṛtakūlarodhasaḥ
      kādamba kāraṇḍavahaṃsajuṣṭāḥ; padmākulāḥ puṣkariṇīr apaśyan
  6 krīdā pradeśāṃś ca samṛddharūpān; sucitra mālyāvṛta jātaśobhān
      maṇipravekān sumanoharāṃś ca; yathā bhaveyur dhanadasya rājñaḥ
  7 anekavarṇaiś ca sugandhibhiś ca; mahādrumaiḥ saṃtatam abhramālibhiḥ
      tapaḥ pradhānāḥ satataṃ carantaḥ; śṛṅgaṃ gireś cintayituṃ na śekuḥ
  8 svatejasā tasya gatottamasya; mahauṣadhīnāṃ ca tathā prabhāvāt
      vibhaktabhāvo na babhūva kaś cid; ahar niśānāṃ puruṣapravīra
  9 yam āsthitaḥ sthāvarajaṅgamāni; vibhāvasur bhāvayate 'mitaujaḥ
      tasyodayaṃ cāstamayaṃ ca vīrās; tatra sthitās te dadṛśur nṛsiṃhāḥ
  10 rave tamisrāgama nirgamāṃs te; tathodayaṃ cāstamayaṃ ca vīrāḥ
     samāvṛtāḥ prekṣya tamonudasya; gabhastijālaiḥ pradiśo diśaś ca
 11 svādhyāyavantaḥ satatakriyāś ca; dharmapradhānāś ca śucivratāś ca
     satye sthitās tasya mahārathasya; satyavratasyāgamana pratīkṣāḥ
 12 ihaiva harṣo 'stu samāgatānāṃ; kṣipraṃ kṛtāstreṇa dhanaṃjayena
     iti bruvantaḥ paramāśiṣas te; pārthās tapoyogaparā babhūvuḥ
 13 dṛṣṭvā vicitrāṇi girau vanāni; kirīṭinaṃ cintayatām abhīkṣṇam
     babhūva rātrir divasaś ca teṣāṃ; saṃvatsareṇaiva samānarūpaḥ
 14 yadaiva daumyānumate mahātmā; kṛtvā jaṭāḥ pravrajitaḥ sa jiṣṇuḥ
     tadaiva teṣāṃ na babhūva harṣaḥ; kuto ratis tadgatamānasānām
 15 bhrātur niyogāt tu yudhiṣṭhirasya; vanād asau vāraṇamattagāmī
     yat kāmyakāt pravrajitaḥ sa jiṣṇus; tadaiva te śokahatā babhūvuḥ
 16 tathā tu taṃ cintayatāṃ sitāśvam; astrārthinaṃ vāsavam abhyupetam
     māso 'tha kṛcchreṇa tadā vyatītas; tasmin nage bhārata bhāratānām
 17 tataḥ kadācid dhari saṃprayuktaṃ; mahendra vāhaṃ sahasopayātam
     vidyutprabhaṃ prekṣya mahārathānāṃ; harṣo 'rjunaṃ cintayatāṃ babhūva
 18 sa dīpyamānaḥ sahasāntarikṣaṃ; prakāśayan mātalisaṃgṛhītaḥ
     babhau maholkeva ghanāntarasthā; śikheva cāgner jvalitā vidhūmā
 19 tam āsthitaḥ saṃdadṛśe kirīṭī; sragvī varāṇy ābharaṇāni bibhrat
     dhanaṃjayo varja dharaprabhāvaḥ; śriyā jvalan parvatam ājagāma
 20 sa śailam āsādya kirīṭamālī; mahendra vāhād avaruhya tasmāt
     dhaumyasya pādāv abhivādya pūrvam; ajātaśatros tadanantaraṃ ca
 21 kṛkodarasyāpi vavanda pādau; mādrī sutābhyām abhivāditaś ca
     sametya kṛṣṇāṃ parisāntvya caināṃ; prahvo 'bhavad bhrātur upahvare saḥ
 22 babhūva teṣāṃ paramaḥ praharṣas; tenāprameyeṇa samāgatānām
     sa cāpi tān prekṣya kirīṭamālī; nananda rājānam abhipraśaṃsan
 23 yam āsthitaḥ sapta jaghāna pūgān; diteḥ sutānāṃ namucer nihantā
     tam indra vāhaṃ samupetya pārthāḥ; pradakṣiṇaṃ cakrur adīnasattvāḥ
 24 te mālateś cakrur atīva hṛṣṭāḥ; satkāram agryaṃ surarājatulyam
     sarvaṃ yathāvac ca divaukasas tān; papracchur enaṃ kururājaputrāḥ
 25 tān apy asau mātalir abhyanandat; piteva putrān anuśiṣya cainān
     yayau rathenāpratima prabheṇa; punaḥ sakāśaṃ tridiveśvarasya
 26 gate tu tasmin varadeva vāhe; śakrātmajaḥ sarvaripupramāthī
     śakreṇa dattāni dadau mahātmā; mahādhanāny uttamarūpavanti
     divākarābhāṇi vibhūṣaṇāni; prītaḥ priyāyai suta somamātre
 27 tataḥ sa teṣāṃ kurupuṃgavānāṃ; teṣāṃ ca sūryāgnisamaprabhāṇām
     viprarṣabhāṇām upaviśya madhye; sarvaṃ yathāvat kathayāṃ babhūva
 28 evaṃ mayāstrāṇy upaśikṣitāni; śakrāc ca vātāc ca śivāc ca sākṣāt
     tathaiva śīlena samādhinā ca; prītāḥ surā me sahitāḥ sahendrāḥ
 29 saṃkṣepato vai sa viśuddhakarmā; tebhyaḥ samākhyāya divi praveśam
     mādrī sutābhyāṃ sahitaḥ kirīṭī; suṣvāpa tām āvasatiṃ pratītaḥ

SECTION CLXI

"The lord of treasures said, 'O Yudhishthira, patience, ability, (appropriate) time and place and prowess--these five lead to success in human affairs. O Bharata, in the Krita Yuga, men were patient and able in their respective occupations and they knew how to display prowess. And, O foremost of the Kshatriyas, a Kshatriya that is endued with patience and understandeth the propriety regarding place and time and is versed in all mortal regulations, can alone govern the world for a long time,--nay, in all transactions. He that behaveth thus, acquireth, O hero, fame in this world and excellent state in the next. And by having displayed his prowess at the proper place and time, Sakra with the Vasus hath obtained the dominion of heaven. He that from anger cannot see his fall and he that being naturally wicked and evilminded followeth evil and he that knoweth not the propriety relative to acts, meet with destruction both in this world and the next. The exertions of that stupid person become fruitless, who is not conversant with the expediency regarding time and acts, and he meeteth with destruction both in this world and the next. And the object of that wicked and deceitful persons is vicious, who, aiming at mastery of every kind, committeth some rash act. O best of men, Bhimasena is fearless, and ignorant of duties, and haughty, and of the sense of a child, and unforbearing. Do thou, therefore, check him. Repairing again to the hermitage of the pious sage Arshtisena, do thou reside there during the dark fortnight, without fear or anxiety. O lord of men, deputed by me, all the Gandharvas residing at Alaka, as also those dwelling in this mountain, will, O mighty-armed one, protect thee, and these best of the Brahmanas. And, O king, O chief among virtuous men, knowing that Vrikodara hath come hither out of rashness, do thou check him. Henceforth, O monarch, beings living in the forest will meet you, wait upon you and always protect you all. And, ye foremost of men, my servants will always procure for you various meats and drinks of delicious flavour. And, O son, Yudhishthira, even as by reason of your being the progeny of spiritual intercourse, Jishnu is entitled to the protection of Mahendra, and Vrikodara, of the Wind-god, and thou, of Dharma, and the twins possessed of strength, of the Aswins,--so ye all are entitled to my protection. That one next by birth to Bhimasena, Phalguna, versed in the science of profit and all mortal regulations, is well in heaven. And, O child,
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those perfections that are recognised in the world as leading to heaven, are established in Dhananjaya even from his very birth. And self-restraint, and charity, and strength, and intelligence, and modesty, and fortitude, and excellent energy--even all these are established in that majestic one of magnificent soul. And, O Pandava, Jishnu never committed any shameful act through poverty of spirit. And in the world, none ever say that Partha hath uttered an untruth. And, O Bharata, honoured by the gods, pitris, and the Gandharvas, that enhancer of the glory of the Kurus is learning the science of weapons in Sakra's abode. And, O Partha, in heaven he that with justice had brought under his subjection all the rulers of the earth, even that exceedingly powerful and highly energetic monarch, the grandsire of thy father, Santanu himself, is well-pleased with the behaviour of that wielder of the Gandiva--the foremost of his race. And, O king, abiding in Indra's regions, he who on the banks of the Yamuna had worshipped the gods, the pitris, and the Brahmanas, by celebrating seven grand horse sacrifices, that great grandsire of thine, the emperor Santanu of severe austerities, who hath attained heaven, hath enquired of thy welfare.'"
Vaisampayana said, "Having heard these words of the dispenser of wealth, the Pandavas were well-pleased with them. Then lowering his club and mace and sword and bow, that foremost of the Bharatas bowed down unto Kuvera. And that giver of protection, the lord of treasures, seeing him prostrate, said, 'Be thou the destroyer of the pride of foes, and the enhancer of the delight of friends. And ye oppressors of enemies, do ye live in our romantic region. The Yakshas will not cross your desires. Gudakesa, after having acquired mastery over weapons, will come back soon. Bidden adieu by Maghavat himself, Dhananjaya will join you.'
"Having thus instructed Yudhishthira of excellent deeds, the lord of the Guhyakas, vanished from that best of mountains. And thousands upon thousands of Yakshas, and Rakshasas followed him in vehicles spread over with checkered cushions, and decorated with various jewels. And as the horses proceeded towards the abode of Kuvera, a noise arose as of birds flying in the air. And the chargers of the lord of treasures speedily coursed through the sky as if drawing forward the firmament, and devouring the air.
"Then at the command of the lord of wealth, the dead bodies of the Rakshasas were removed from the summit of the mountain. As the intelligent Agastya had fixed this period as the limit of (the duration of) his curse, so being slain in conflict, the Rakshasas were freed from the imprecation. And being honoured by the Rakshasas, the Pandavas for several nights dwelt pleasantly in those habitations."

Book 3
Chapter 162

1 [vai]
      etasminn eva kāle tu sarvavāditra nisvanaḥ
      babhūva tumulaḥ śabdas tv antarikṣe divaukasām
  2 rathanemi svanaś caiva ghaṇṭā śabdaś ca bhārata
      pṛthag vyālamṛgāṇāṃ ca pakṣiṇāṃ caiva sarvaśaḥ
  3 taṃ samantād anuyayur gandharvāpsarasas tathā
      vimānaiḥ sūryasaṃkāśair devarājam ariṃdamam
  4 tataḥ sa haribhir yuktaṃ jāmbūnadapariṣkṛtam
      meghanādinam āruhya śriyā paramayā jvalan
  5 pārthān abhyājagāmāśu devarājaḥ puraṃdaraḥ
      āgatya ca sahasrākṣo rathād avaruroha vai
  6 taṃ dṛṣṭvaiva mahātmānaṃ dharmarājo yudhiṣṭhiraḥ
      bhrātṛbhiḥ sahitaḥ śrīmān devarājam upāgamat
  7 pūjayām āsa caivātha vidhivad bhūridakṣiṇaḥ
      yathārham amitātmānaṃ vidhidṛṣṭena karmaṇā
  8 dhanaṃjayaś ca tejasvī praṇipatya puraṃdaram
      bhṛtyavat praṇatas tasthau devarāja sapīpataḥ
  9 āpyāyata mahātejā kuntīputro yudhiṣṭhiraḥ
      dhanaṃjayam abhiprekṣya vinītaṃ sthitam antike
  10 jaṭilaṃ devarājasya tapo yuktam akalmaṣam
     harṣeṇa mahatāviṣṭaḥ phalgunasyātha darśanāt
 11 taṃ tathādīna manasaṃ rājānaṃ harṣasaṃplutam
     uvāca vacanaṃ dhīmān devarājaḥ puraṃdaraḥ
 12 tvam imāmpṛthivīṃ rājan praśāsiṣyati pāṇḍava
     svasti prāpnuhi kaunteya kāmyakaṃ punar āśramam
 13 astrāṇi labdhāni ca pāṇḍavena; sarvāṇi mattaḥ prayatena rājan
     kṛtapriyaś cāsmi dhanaṃjayena; jetuṃ na śakyas tribhir eṣa lokaiḥ
 14 evam uktvā sahasrākṣaḥ kuntīputraṃ yudhiṣṭhiram
     jagāma tridivaṃ hṛṣṭaḥ stūyamāno maharṣibhiḥ
 15 dhaneṣvara gṛhasthānāṃ pāṇḍavānāṃ samāgamam
     śakreṇa ya imaṃ vidvān adhīyīta samāhitaḥ
 16 saṃvatsaraṃ brahmacārī niyataḥ saṃśitavrataḥ
     sa jīveta nirābādhaḥ susukhī śaradāṃ śatam

SECTION CLXII

Vaisampayana continued, "Then, O represser of foes, at sunrise, having finished his daily devotions, Dhaumya came unto the Pandavas, with Arshtishena.
p. 332
[paragraph continues] And having bowed down unto the feet of Arshtishena and Dhaumya, they with joined hands paid homage unto all the Brahmanas. Then Dhaumya taking Yudhishthira's right hand, said these words, looking at the east, 'O mighty monarch, this king of mountains, Mandara lieth vast, covering the earth up to the ocean. O Pandava, Indra and Vaisravana preside over this point graced with woods and forests and mountains. And, O child, the intelligent sages versed in every duty, say, that this (region) is the abode of Indra and king Vaisravana. And the twice-born ones, and the sages versed in the duties, and the Sidhas, and the Sadhyas, and the celestials pay their adorations unto the Sun as he riseth from this point. And that lord of all living beings, king Yama, conversant with duty, presideth over yonder southern region whither come the spirits of the departed. And this is Sanyamana, the abode of the lord of departed spirits, sacred, and wonderful to behold, and crowned with prime prosperity. And the intelligent ones call that monarch of mountains (by the name of) Asta. Having, O king, arrived at this, the Sun ever abideth by the truth. And king Varuna protects all creatures, abiding in this king of mountains, and also in the vast deep. And, O highly fortunate one, there illumining the northern regions, lieth the puissant Mahameru, auspicious and the refuge of those knowing Brahma, where is the court of Brahma, and remaining where that soul of all creatures, Prajapati, hath created all that is mobile and immobile. And the Mahameru is the auspicious and healthy abode even of the seven mind-born sons of Brahma, of whom Daksha was the seventh. And, O child, here it is that the seven celestial rishis with Vasishtha at their head rise and set. Behold that excellent and bright summit of the Meru, where sitteth the great sire (Brahma) with the celestials happy in self-knowledge. And next to the abode of Brahma is visible the region of him who is said to be the really primal Cause or the origin of all creatures, even that prime lord, god Narayana, having neither beginning nor end. And, O king, that auspicious place composed of all energies even the celestials, cannot behold. And the region of the high-souled Vishnu, by its native splendour, exceeding in effulgence the sun or fire, cannot be beheld by the gods, or the Danavas. And the region of Narayana lieth resplendent to the east of the Meru, where, O child, that lord of all creatures, the self-create primal Cause of the universe, having manifested all beings, looketh splendid of his excellent grace. O child, not to speak of the Maharshis--even Brahmarshis have no access to that place. And, O best of the Kurus, it is the Yatis only who have access to it. And, O Pandu's son, (at that place) luminaries cannot shine by him; there that lord of inconceivable soul alone shineth transcendental. There by reverence, and severe austerities, Yatis inspired by virtue of pious practices, attain Narayana Hari. And, O Bharata, repairing thither, and attaining that universal Soul--the self-create and eternal God of gods, high-souled ones, of Yoga success, and free from ignorance and pride have not to return to this world. O highly fortunate Yudhishthira, this region is without beginning, or deterioration, or end for it is the very essence of that God. And, O son of the Kurus, the Sun and the Moon every day go round
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this Meru, coursing in an opposite direction. And, O sinless one. O mighty monarch, the other luminaries also go round this king of mountains in the self-same way. Thus the worshipful Sun who dispelleth darkness, goeth round this (mountain) obscuring other luminaries. Then having set, and passed the evening, that Maker of day, the Sun, taketh a northerly course. Then again nearing the Meru, the divine Sun (ever) intent on the good of all beings, again courseth, facing the east. And in this way, the divine Moon also together with the stars goeth round this mountain, dividing the month unto several sections, by his arrival at the Parvas. Having thus unerringly coursed round the mighty Meru, and, nourished all creatures, the Moon again repaireth unto the Mandar. In the same way, that destroyer of darkness--the divine Sun--also moveth on this unobstructed path, animating the universe. When, desirous of causing dew, he repaireth to the south, then there ensueth winter to all creatures. Then the Sun, turning back from the south, by his rays draweth up the energy from all creatures both mobile and immobile. Thereupon, men become subject to perspiration, fatigue, drowsiness and lassitude; and living beings always feel disposed to slumber. Thence, returning through unknown regions, that divine effulgent one causeth shower, and thereby reviveth beings. And having, by the comfort caused by the shower, wind, and warmth, cherished the mobile and the immobile, the powerful Sun resumeth his former course. O Partha, ranging thus, the Sun unerringly turneth on the wheel of Time, influencing created things. His course is unceasing; he never resteth, O Pandava. Withdrawing the energy of all beings, he again rendereth it back. O Bharata, dividing time into day and night, and Kala, and Kashtha, that lord, the Sun, dealeth life and motion to all created things.'"

Book 3
Chapter 163

1 [vai]
      yathāgataṃ gate śakre bhrātṛbhiḥ saha saṃgataḥ
      kṛṣṇayā caiva bībhatsur dharmaputram apūjayat
  2 abhivādayamānaṃ tu mūrdhny upāghrāya pāṇḍavam
      harṣagadgadayā vācā prahṛṣṭo 'rjunam abravīt
  3 katham arjuna kālo 'yaṃ svarge vyatigatas tava
      kathaṃ cāstrāṇy avāptāni devarājaś ca toṣitaḥ
  4 samyag vā te gṛhītāni kac cid astrāṇi bhārata
      kac cit surādhipaḥ prīto rudraś cāstrāṇy adāt tava
  5 yathādṛṣṭaś ca te śakro bhagavān vā pināka dhṛk
      yathā cāstrāṇy avāptāni yathā cārādhitaś ca te
  6 yathoktavāṃss tvāṃ bhagavāñ śatakratur ariṃdama
      kṛtapriyas tvayāsmīti tac ca te kiṃ priyaṃ kṛtam
      etad icchāmy ahaṃ śrotuṃ vistareṇa mahādyute
  7 yathā tuṣṭo mahādevo devarājaś ca te 'nagha
      yac cāpi vajrapānes te priyaṃ kṛtam ariṃdama
      etad ākhyāhi me sarvam akhilena dhanaṃjaya
  8 [arj]
      śṛṇu hanta mahārāja vidhinā yena dṛṣṭavān
      śatakratum ahaṃ devaṃ bhagavantaṃ ca śaṃkaram
  9 vidyām adhītya tāṃ rājaṃs tvayoktām arimardana
      bhavatā ca samādiṣṭas tapase prasthito vanam
  10 bhṛgutuṅgam atho gatvā kāmyakād āsthitas tapaḥ
     ekarātroḍitaḥ kaṃ cid apaśyaṃ brāhmaṇaṃ pathi
 11 sa mām apṛcchat kaunteya kvāsi gantā bravīhi me
     tasmā avitathaṃ sarvam abruvaṃ kurunandana
 12 sa tathyaṃ mama tac chrutvā brāhmaṇo rājasattama
     apūjayata māṃ rājan prītimāṃś cābhavan mayi
 13 tato mām abravīt prītas tapa ātiṣṭha bhārata
     tapasvī nacireṇa tvaṃ drakṣyase vibudhādhipam
 14 tato 'haṃ vacanāt tasya girim āruhya śaiśiram
     tapo 'tapyaṃ mahārāja māsaṃ mūlaphalāśanaḥ
 15 dvitīyaś cāpi me māso jalaṃ bhakṣayato gataḥ
     nirāhāras tṛtīye 'tha māse pāṇḍavanandana
 16 ūrdhvabāhuś caturthaṃ tu māsam asmi sthitas tadā
     na ca me hīyate prāṇas tad adbhutam ivābhavat
 17 caturthe samatikrānte prathame divase gate
     varāhasaṃsthitaṃ bhūtaṃ matsamīpam upāgamat
 18 nighnan prothena pṛthivīṃ vilikhaṃś caraṇair api
     saṃmārjañ jaṭhareṇorvīṃ vivartaṃś ca muhur muhuḥ
 19 anu tasyāparaṃ bhūtaṃ mahat kairāta saṃsthitam
     dhanur bāṇāsimat prāptaṃ strīgaṇānugataṃ tadā
 20 tato 'haṃ dhanur ādāya tathākṣayyau maheṣudhī
     atāḍayaṃ śareṇātha tad bhūtaṃ lomaharṣaṇam
 21 yugapat tat kirātaś ca vikṛṣya balavad dhanuḥ
     abhyājaghne dṛdhataraṃ kampayann iva me manaḥ
 22 sa tu mām abravīd rājan mama pūrvaparigrahaḥ
     mṛgayā dharmam utsṛjya kimarthaṃ tāḍitas tvayā
 23 eṣa te niśitair bāṇair darpaṃ hanmi sthiro bhava
     savarṣmavān mahākāyas tato mām abhyadhāvata
 24 tato girim ivātyartham āvṛṇon māṃ mahāśaraiḥ
     taṃ cāhaṃ śaravarṣeṇa mahatā samavākiram
 25 tataḥ śarair dīptamukhaiḥ patritair anumantritaiḥ
     pratyavidhyam ahaṃ taṃ tu vajrair iva śiloccayam
 26 tasya tac chatadhā rūpam abhavac ca sahasradhā
     tāni cāsya śarīrāṇi śarair aham atāḍayam
 27 punas tāni śarīrāṇi ekībhūtāni bhārata
     adṛśyanta mahārāja tāny ahaṃ vyadhamaṃ punaḥ
 28 aṇur bṛhac chirā bhūtvā bṛhac cāṇu śiraḥ punaḥ
     ekībhūtas tadā rājan so 'bhyavartata māṃ yudhi
 29 yadābhibhavituṃ bāṇair naiva śaknomi taṃ raṇe
     tato 'ham astram ātiṣṭhaṃ vāyavyaṃ bharatarṣabha
 30 na cainam aśakaṃ hantuṃ tad adbhutam ivābhavat
     tasmin pratihate cāstre vismayo me mahān abhūt
 31 bhūyaś caiva mahārāja saviśeṣam ahaṃ tataḥ
     astrapūgena mahatā raṇe bhūtam avākiram
 32 sthūṇākarṇa mayo jālaṃ śaravarṣaṃ śalolbaṇam
     śailāstram aśmavarṣaṃ ca samāsthāyāham abhyayām
     jagrāsa prahasaṃs tāni sarvāṇy astrāṇi me 'nagha
 33 teṣu sarveṣu śānteṣu brahmāstram aham ādiśam
     tataḥ prajvalitair bāṇaiḥ sarvataḥ sopacīyata
     upacīyamānaś ca mayā mahāstreṇa vyavardhata
 34 tataḥ saṃtāpito loko matprasūtena tejasā
     kṣaṇena hi diśaḥ khaṃ ca sarvato 'bhividīpitam
 35 tad apy astraṃ mahātejā kṣaṇenaiva vyaśātayat
     brahmāstre tu hate rājan bhayaṃ māṃ mahad āviśat
 36 tato 'haṃ dhanur ādāya tathākṣayyau maheṣudhī
     sahasābhyahanaṃ bhūtaṃ tāny apy astrāṇy abhakṣayat
 37 hateṣv astreṣu sarveṣu bhakṣiteṣv āyudheṣu ca
     mama tasya ca bhūtasya bāhuyuddham avartata
 38 vyāyāmamuṣṭibhiḥ kṛtvā talair api samāhatau
     apātayac ca tad bhūtaṃ niśceṣṭo hy agamaṃ mahīm
 39 tataḥ prahasya tad bhūtaṃ tatraivāntaradhīyata
     saha strībhir mahārāja paśyato me 'dbhutopamam
 40 evaṃ kṛtvā sa bhagavāṃs tato 'nyad rūpam ātmanaḥ
     divyam eva marā rājavasāno 'dbhutam ambaram
 41 hitvā kirāta rūpaṃ ca bhagavāṃs tridaśeśvaraḥ
     svarūpaṃ divyam āsthāya tasthau tatra maheśvaraḥ
 42 adṛśyata tataḥ sākṣād bhagavān govṛṣadhvajaḥ
     umā sahāyo hari dṛg bahurūpaḥ pināka dhṛk
 43 sa mām abhyetya samare tathaivābhimukhaṃ sthitam
     śūlapāṇir athovāca tuṣṭo 'smīti paraṃtapa
 44 tatas tad dhanur ādāya tūṇau cākṣayya sāyakau
     prādān mamaiva bhagavān varayasveti cābravīt
 45 tuṣṭo 'smi tava kaunteya brūhi kiṃ karavāṇi te
     yat te manogataṃ vīra tad brūhi vitarāmy aham
     amaratvam apāhāya brūhi yat te manogatam
 46 tataḥ prāñjalir evāham astreṣu gatamānasaḥ
     praṇamya śirasā śarvaṃ tato vacanam ādade
 47 bhagavān me prasannaś ced īpsito 'yaṃ varo mama
     astrāṇīcchāmy ahaṃ jñātuṃ yāni deveṣu kāni cit
     dadānīty eva bhagavān abravīt tryambakaś ca mām
 48 raudram astraṃ madīyaṃ tvām upasthāsyati pāṇḍava
     pradadau ca mama prītaḥ so 'straṃ pāśupataṃ prabhuḥ
 49 uvāca ca mahādevo dattvā me 'straṃ sanātanam
     na prayojyaṃ bhaved etan mānuṣeṣu kathaṃ cana
 50 pīḍyamānena balavat prayojyaṃ te dhanaṃjaya
     astrāṇāṃ pratighāte ca sarvathaiva prayojayeḥ
 51 tad apratihataṃ divyaṃ sarvāstrapratiṣedhanam
     mūrtiman me sthitaṃ pārśve prasanne govṛṣadhvaje
 52 utsādanam amitrāṇāṃ parasenā nikartanam
     durāsadaṃ duṣprahasaṃ suradānava rākṣasaiḥ
 53 anujñṣātas tv ahaṃ tena tatraiva samupāviśam
     prekṣitaś caiva me devas tatraivāntaradhīyata

SECTION CLXIII

Vaisampayana continued, "Dwelling in that best of mountains those high-souled ones observing excellent vows, felt themselves attracted (to that place), and diverted themselves, eager to behold Arjuna. And multitudes of Gandharvas and Maharshis gladly visited those energetic ones, possessing prowess, of chaste desires and being the foremost of those endued with truth and fortitude. And having arrived at that excellent mountain furnished with trees bearing blossoms, those mighty charioteers were exceedingly delighted, even as the Marutas, on arriving at the celestial regions. And experiencing great exhilaration, they lived (there), seeing the slopes and summits of that mighty mountain, filled with flowers, and resonant with the cries of peacocks and cranes. And on that beautiful mountain they beheld lakes filled with lotuses, and having their shores covered with trees, and frequented by darkness, and karandavas and swans. And the flourishing sporting-regions, graceful on account of the various flowers, and abounding in gems, was capable of captivating that king, the dispenser of wealth (Kuvera). And always ranging (there), those foremost of ascetics (the Pandavas)
p. 334
were incapable of conceiving (the significance of) that Summit, furnished with mighty trees, and masses of wide-spreading clouds. And, O great hero, owing to its native splendour, and also on account of the brilliance of the annual plants, there was no difference there between night and day. And staying in the mountain, remaining in which the Sun of unrivalled energy cherisheth the mobile and immobile things, those heroes and foremost of men beheld the rising and the setting of the Sun. And having seen the rising and the setting points of the Sun and the rising and the setting mountain, and all the cardinal points, as well as the intervening spaces ever blazing with the rays of the Dispeller of darkness, those heroes, in expectation of the arrival of that mighty charioteer firm in truth, became engaged in reciting the Vedas, practising the daily rituals, chiefly discharging the religious duties, exercising sacred vows, and abiding by the truth. And saying, 'Let us even here experience delight by joining without delay Arjuna accomplished in arms,' those highly blessed Parthas became engaged in the practice of Yoga. And beholding romantic woods on that mountain, as they always thought of Kiriti, every day and night appeared unto them even as a year. From that very moment joy had taken leave of them when, with Dhaumya's permission, the high-souled Jishnu, matting his hair, departed (for the woods). So, how could they, absorbed in his contemplation, experience happiness there? They had become overwhelmed with grief ever since the moment when at the command of his brother, Yudhishthira, Jishnu of the tread of a mad elephant had departed from the Kamyaka forest. O Bharata, in this way, on that mountain those descendants of Bharata passed a month with difficulty, thinking of him of the white steeds, who had gone to Vasava's abode for learning arms. And Arjuna, having dwelt for five years in the abode of him of a thousand eyes, and having from that lord of celestials obtained all the celestial weapons,--such as those of Agni, of Varuna, of Soma, of Vayu, of Vishnu, of Indra, of Pasupati, of Brahma, of Parameshthi, of Prajapati, of Yama, of Dhata, of Savita, of Tvashta, and of Vaisravana; and having bowed down to and gone round him of a hundred sacrifices, and taken his (Indra's) permission, cheerfully came to the Gandhamadana."

Book 3
Chapter 164

1 [arj]
      tatas tām avasaṃ prīto rajanīṃ tatra bhārata
      prasādād devadevasya tryambakasya mahātmanaḥ
  2 vyuṣito rajanīṃ cāhaṃ kṛtvā pūrvāhṇika kriyām
      apaśyaṃ taṃ dvijaśreṣṭhaṃ dṛṣṭavān asmi yaṃ purā
  3 tasmai cāhaṃ yathāvṛttaṃ sarvam eva nyavedayam
      bhagavantaṃ mahādevaṃ sameto 'smīti bhārata
  4 sa mām uvāca rājendra prīyamāṇo dvijottamaḥ
      dṛṣṭas tvayā mahādevo yathā nānyena kena cit
  5 sametya lokapālais tu sarvair vaivasvatādibhiḥ
      draṣṭāsy anagha devendraṃ sa ca te 'strāṇi dāsyati
  6 evam uktvā sa māṃ rājann āśliṣya ca punaḥ punaḥ
      agacchat sa yathākāmaṃ brāhmaṇaḥ sūryasaṃnibhaḥ
  7 athāparāhṇe tasyāhnaḥ prāvāt puṇyaḥ samīraṇaḥ
      punar navam imaṃ lokaṃ kurvann iva sapatnahan
  8 divyāni caiva mālyāni sugandhīni navāni ca
      śaiśirasya gireḥ pāde prādurāsan samīpataḥ
  9 vāditrāṇi ca divyāni sughoṣāṇi samantataḥ
      stutayaś cendra saṃyuktā aśrūyanta manoharāḥ
  10 gaṇāś cāpsarasāṃ tatra gandharvāṇāṃ tathaiva ca
     purastād devadevasya jagur gītāni sarvaśaḥ
 11 marutāṃ ca gaṇās tatra deva yānair upāgaman
     mahendrānucarā ye ca deva sadma nivāsinaḥ
 12 tato marutvān haribhir yuktair vāhaiḥ svalaṃkṛtaiḥ
     śacī sahāyas tatrāyāt saha sarvais tadāmaraiḥ
 13 etasminn eva kāle tu kubero naravāhanaḥ
     darśayām āsa māṃ rājaṁl lakṣmyā paramayā yutaḥ
 14 dakṣiṇasyāṃ diśi yamaṃ pratyapaśyaṃ vyavasthitam
     varuṇaṃ devarājaṃ ca yathāsthānam avasthitam
 15 te mām ūcur mahārāja sāntvayitvā surarṣabhāḥ
     savyasācin samīkṣasva lokapālān avasthitān
 16 surakāryārtha siddhyarthaṃ dṛṣṭavān asi śaṃkaram
     asmatto 'pi gṛhāṇa tvam astrāṇīti samantataḥ
 17 tato 'haṃ prayato bhūtvā praṇipatya surarṣabhān
     pratyagṛhṇaṃ tadāstrāṇi mahānti vidhivat prabho
 18 gṛhītāstras tato devair anujñṣāto 'smi bhārata
     atha devā yayuḥ sarve yathāgatam ariṃdama
 19 maghavān api deveśo ratham āruhya suprabham
     uvāca bhagavān vākyaṃ smayann iva surārihā
 20 puraivāgamanād asmād vedāhaṃ tvāṃ dhanaṃjaya
     ataḥ paraṃ tv ahaṃ vai tvāṃ darśaye bharatarṣabha
 21 tvayā hi tīrtheṣu purā samāplāvaḥ kṛto 'sakṛt
     tapaś cedaṃ purā taptaṃ svargaṃ gantāsi pāṇḍava
 22 bhūyo caiva tu taptavyaṃ tapo paramadāruṇam
     uvāca bhagavān sarvaṃ tapasaś copapādanam
 23 mātalir manniyogāt tvāṃ tridivaṃ prāpayiṣyati
     viditas tvaṃ hi devānām ṛṣīṇāṃ ca mahātmanām
 24 tato 'ham abruvaṃ śakraṃ prasīda bhagavan mama
     ācāryaṃ varaye tvāham astrārthaṃ tridaśeśvara
 25 [indra]
     krūraṃ karmāstravit tāta kariṣyasi paraṃtapa
     yadartham astrāṇīpsus tvaṃ taṃ kāmaṃ pāṇḍavāpnuhi
 26 [arj]
     tato 'ham abruvaṃ nāhaṃ divyāny astrāṇi śatruhan
     mānuṣeṣu prayokṣyāmi vināstra pratighātanam
 27 tāni divyāni me 'strāṇi prayaccha vibudhādhipa
     lokāṃś cāstrajitān paścāl labheyaṃ surapuṃgava
 28 [indra]
     parīkṣārthaṃ mayaitat te vākyam uktaṃ dhanaṃjaya
     mamātmajasya vacanaṃ sūpapannam idaṃ tava
 29 śikṣa me bhavanaṃ gatvā sarvāṇy astrāṇi bhārata
     vāyor agner vasubhyo 'tha varuṇāt samarudgaṇāt
 30 sādhyaṃ paitāmahaṃ caiva gandharvoragarakṣasām
     vaiṣṇavāni ca sarvāṇi nairṛtāni tathaiva ca
     madgatāni ca yānīha sarvāstrāṇi kurūdvaha
 31 [arj]
     evam uktvā tu māṃ śakras tatraivāntaradhīyata
     athāpaśyaṃ hari yujaṃ ratham aindram upasthitam
     divyaṃ māyāmayaṃ puṇyaṃ yattaṃ mātalinā nṛpa
 32 lokapāleṣu yāteṣu mām uvācātha mātaliḥ
     draṣṭum icchati śakras tvāṃ devarājo mahādyute
 33 saṃsiddhas tvaṃ mahābāho kuru kāryam anuttamam
     paśya puṇyakṛtāṃ lokān saśarīro divaṃ vraja
 34 ity ukto 'haṃ mātalinā girim āmantrya śaiśiram
     pradakṣiṇam upāvṛtya samārohaṃ rathottamam
 35 codayām āsa sahayān manomārutaraṃhasaḥ
     mātalir hayaśāstrajño yathāvad bhūridakṣiṇaḥ
 36 avaikṣanta ca me vaktraṃ sthitasyātha sa sārathiḥ
     tathā bhrānte rathe rājan vismitaś cedam abravīt
 37 atyadbhutam idaṃ me 'dya vicitraṃ pratibhāti mām
     yad āsthito rathaṃ divyaṃ padā na calito bhavān
 38 devarājo 'pi hi mayā nityam atropalakṣitaḥ
     vicalan prathamotpāte hayānāṃ bharatarṣabha
 39 tvaṃ punaḥ sthita evātra rathe bhrānte kurūdvaha
     atiśakram idaṃ sattvaṃ taveti pratibhāti me
 40 ity uktvākāśam āviśya mātalir vibudhālayān
     darśayām āsa me rājan vimānāni ca bhārata
 41 nandanādīni devānāṃ vanāni bahulāny uta
     darśayām āsa me prītyā mātaliḥ śakrasārathiḥ
 42 tataḥ śakrasya bhavanam apaśyam amarāvatīm
     divyaiḥ kāmaphalair vṛkṣai ratnaiś ca samalaṃkṛtām
 43 na tāṃ bhāsayate sūryo na śītoṣṇe na ca klamaḥ
     rajaḥ paṅko na ca tamas tatrāsti na jarā nṛpa
 44 na tatra śoko dainyaṃ vā vaivarṇyaṃ copalakṣyate
     divaukasāṃ mahārāja na ca glānir ariṃdama
 45 na krodhalobhau tatrāstām aśubhaṃ ca viśāṃ pate
     nityatuṣṭāś ca hṛṣṭāś ca prāṇinaḥ suraveśmani
 46 nityapuṣpaphalās tatra pādapā haritachadāḥ
     puṣkariṇyaś ca vividhāḥ padmasaugandhikāyutāḥ
 47 śītas tatra vavau vāyuḥ sugandho jīvanaḥ śuciḥ
     sarvaratnavicitrā ca bhūmiḥ puṣpavibhūṣitā
 48 mṛgadvijāś ca bahavo rucirā madhurasvarāḥ
     vimānayāyinaś cātra dṛśyante bahavo 'marāḥ
 49 tato 'paśyaṃ vasūn rudrān sādhyāṃś ca samarudgaṇān
     ādityān aśvinau caiva tān sarvān pratyapūjayam
 50 te māṃ vīryeṇa yaśasā tejasā ca balena ca
     astraiś cāpy anvajānanta saṃprāma vijayena ca
 51 praviśya tāṃ purīṃ ramyāṃ devagandharvasevitām
     devarājaṃ sahasrākṣam upātiṣṭhaṃ kṛtāñjaliḥ
 52 dadāv ardhāsanaṃ prītaḥ śakro me dadatāṃ varaḥ
     bahumānāc ca gātrāṇi pasparśa mama vāsavaḥ
 53 tatrāhaṃ devagandharvaiḥ sahito bhuri dakṣiṇa
     astrārtham avasaṃ svarge kurvāṇo strāṇi bhārata
 54 viśvāvasoś ca me putraś citraseno 'bhavat sakhā
     sa ca gāndharvam akhilaṃ grāhayām āsa māṃ nṛpa
 55 tato 'ham avasaṃ rājan gṛhītāstraḥ supūjitaḥ
     sukhaṃ śakrasya bhavane sarvakāmasamanvitaḥ
 56 śṛṇvan vai gītaśabdaṃ ca tūryaśabdaṃ ca puṣkalam
     paśyaṃś cāpsarasaḥ śreṣṭhā nṛtyamānāḥ paraṃtapa
 57 tat sarvam anavajñāya tathyaṃ vijjñāya bhārata
     atyarthaṃ pratigṛhyāham astreṣv eva vyavasthitaḥ
 58 tato 'tuṣyat sahasrākṣas tena kāmena me vibhuḥ
     evaṃ me vasato rājann eṣa kālo 'tyagād divi

SECTION CLXIV

Vaisampayana continued, "And it came to pass that once a day as those mighty charioteers were thinking of Arjuna, seeing Mahendra's car, yoked with horses of the effulgence of lightning, arrive all on a sudden, they were delighted. And driven by Matali, that blazing car, suddenly illuminating the sky, looked like smokeless flaming tongues of fire, or a mighty meteor embosomed in clouds. And seated in that car appeared Kiriti wearing garlands and new-made ornaments. Then Dhananjaya possessing the prowess of the wielder of the thunder-bolt, alighted on that mountain, blazing in beauty. And that intelligent one decked in a diadem
p. 335
and garlands, having alighted on the mountain, first bowed down at the feet of Dhaumya, and then at those of Ajatasatru. And he also paid homage unto Vrikodara's feet; and the twins also bowed down unto him. Then going to Krishna, and having cheered her, he stood before his (elder) brother in humble guise. And on meeting with that matchless one, they were exceedingly delighted. And he also meeting with them rejoiced exceedingly, and began to eulogise the king. And seeing before them that car driving in which the slayer of Namuchi had annihilated seven phalanxes of Diti's offspring, the magnanimous Parthas went round it. And being highly pleased, they offered excellent worship unto Matali, as unto the lord of the celestials himself. And then the son of the Kuru king duly enquired of him after the health of all the gods. And Matali also greeted them. And having instructed the Parthas even as a father doth his sons, he ascended that incomparable car, and returned to the lord of the celestials.
"And when Matali had gone away, that foremost of the royal race, Sakra's son, the high-souled destroyer of all foes made over unto his love, the mother of Sutasoma, beautiful precious gems and ornaments having the splendour of the sun, which had been presented to him by Sakra. Then, sitting in the midst of those foremost of the Kurus, and those best of the Brahmanas, effulgent like unto fire or the sun, he began to relate all as it had happened, saying, "In this way, I have learnt weapons from Sakra, Vayu, and the manifest Siva; and all the celestials with Indra also have been pleased with me, on account of my good behaviour, and concentration.'
"After having briefly narrated unto them his sojourn in heaven, Kiriti of spotless deeds agreeably slept that night with the two sons of Madri."

Book 3
Chapter 165

  1 [arj]
      kṛtāstram abhiviśvastam atha māṃ harivāhanaḥ
      saṃspṛśya mūrdhni pāṇibhyām idaṃ vacanam abravīt
  2 na tvam adya yudhā jetuṃ śakyaḥ suragaṇair api
      kiṃ punar mānuṣe loke mānuṣair akṛtātmabhiḥ
      aprameyo 'pradhṛṣyaś ca yuddheṣv apratimas tathā
  3 athābravīt punar devaḥ saṃprahṛṣṭatanūruhaḥ
      astrayuddhe samo vīra na te kaś cid bhaviṣyati
  4 apramattaḥ sadā dakṣaḥ satyavādī jitendriyaḥ
      brahmaṇyaś cāstravic cāsi śūrāś cāsi kurūdvaha
  5 astrāṇi samavāptāni tvayā daśa ca pañca ca
      pañcabhir vidhibhiḥ pārtha na tvayā vidyate samaḥ
  6 prayogam upasaṃhāram āvṛttiṃ ca dhanaṃjaya
      prāyaścittaṃ ca vettha tvaṃ pratighātaṃ ca sarvaśaḥ
  7 tava gurvarthakālo 'yam upapannaḥ paraṃtapa
      pratijānīṣva taṃ kartum ato vetsyāmy ahaṃ param
  8 tato 'ham abruvaṃ rājan devarājam idaṃ vacaḥ
      viṣahyaṃ cen mayā kartuṃ kṛtam eva nibodha tat
  9 tato mām abravīd rājan prahasya balavṛtrahā
      nāviṣahyaṃ tavādyāsti triṣu lokeṣu kiṃ cana
  10 nivātakavacā nāma dānavā mama śatravaḥ
     samudrakukṣim āśritya durge prativasanty uta
 11 tisraḥ koṭyaḥ samākhātās tulyarūpabalaprabhāḥ
     tāṃs tatra jahi kaunteya gurvarthas te bhaviṣyati
 12 tato mātalisaṃyuktaṃ mayūrasamaromabhiḥ
     hayair upetaṃ prādān me rathaṃ divyaṃ mahāprabham
 13 babandha caiva me mūrdhni kitīṭam idam uttamam
     svarūpasadṛśaṃ caiva prādād aṅgavibhūṣaṇam
 14 abhedyaṃ kavacaṃ cedaṃ sparśarūpavad uttamam
     ajarāṃ jyām imāṃ cāpi gāṇḍīve samayojayat
 15 tataḥ prāyām ahaṃ tena syandanena virājatā
     yenājayad devapatir baliṃ vairocaniṃ purā
 16 tato devāḥ sarva eva tena ghoṣeṇa bodhitaḥ
     manvānā devarājaṃ māṃ samājagmur viśāṃ pate
     dṛṣṭvā ca mām apṛcchanta kiṃ kariṣyasi phalguna
 17 tān abruvaṃ yathā bhūtam idaṃ kartāsmi saṃyuge
     nivātakavacānāṃ tu prasthitaṃ māṃ vadhaiṣiṇam
     nibodhata mahābhāgāḥ śivaṃ cāśāsta me 'naghāḥ
 18 tuṣṭuvur māṃ prasannās te yathā devaṃ puraṃdaram
     rathenānena maghavā jitavāñ śambaraṃ yudhi
     namuciṃ balavṛtrau ca prahlāda narakāv api
 19 bahūni ca sahasrāṇi prayutāny arbudāni ca
     rathenānena daityānāṃ jitavān maghavān yudhi
 20 tvam apy etena kaunteya nivātakavacān raṇe
     vijetā yudhi vikramya pureva maghavān vaśī
 21 ayaṃ ca śaṅkhapravaro yena jetāsi dānavān
     anena vijitā lokāḥ śakreṇāpi mahātmanā
 22 pradīyamānaṃ devais tu devadattaṃ jalodbhavam
     pratyahṛhṇaṃ jayāyainaṃ stūyamānas tadāmaraiḥ
 23 sa śaṅkhī kavacī bāṇī pragṛhītaśarāsanaḥ
     dānavālayam atyugraṃ prayāto 'smi yuyutsayā

SECTION CLXV

Vaisampayana said, "Then when the night had been spent, Dhananjaya, together with his brothers, paid homage unto Yudhishthira the just. And, O Bharata, at this moment, proceeding from the celestials there arose mighty and tremendous sounds of a musical instrument, and the rattling of car-wheels, and the tolling of bells. And there at all the beasts and beasts of prey and birds emitted separate cries. And from all sides in cars resplendent as the sun, hosts of Gandharvas and Apsaras began to follow that represser of foes, the lord of the celestials. And ascending a car yoked with steeds, decorated with burnished gold, and roaring like clouds, that king of the celestials, Purandara blazing in beauty came unto the Parthas. And having arrived (at that place), he of a thousand eyes descended from his car. And as soon as Yudhishthira the just saw that high-souled one, he together with his brothers, approached that graceful king of the immortals. And in accordance with the ordinance that generous one duly worshipped him of immeasurable soul, in consequence with his dignity. And then Dhananjaya possessed of prowess, having bowed down unto Purandara, stood before the lord of the celestials in humble guise, like
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unto a servant. And seeing the sinless Dhananjaya having ascetic merit, bearing clotted hair, stand in humility before the lord of celestials, Yudhishthira, the son of Kunti; of great energy, smelt (the crown) of his head. And beholding Phalguna (in that attitude), he was exceedingly glad; and by worshipping the king of the celestials, he experienced the highest bliss. Then unto that strongminded monarch, swimming in felicity, the intelligent lord of the celestials, Purandara, spake, saying, Thou shalt rule the earth, O Pandava, Blessed be thou! Do thou, O Kunti's son, again repair unto Kamyaka.'"That learned man who for a year leading the Brahmacharya mode of life, subduing his senses and observing vows, peruseth with rapt attention this meeting of Sakra with the Pandavas, liveth a hundred years free from disturbances, and enjoying happiness."'

Book 3
Chapter 166

1 [arj]
      tato 'haṃ stūyamānas tu tatra tatra maharṣibhiḥ
      apaśyam udadhiṃ bhīmam apāṃ patim athāvyayam
  2 phenavatyaḥ prakīrṇāś ca saṃhatāś ca samucchritāḥ
      urmayaś cātra dṛśyante calanta iva parvatāḥ
      nāvaḥ sahasraśas tatra ratnapūrṇāḥ samantataḥ
  3 timiṃgilāḥ kacchapāś ca tathā timitimiṃgilāḥ
      makarāś cātra dṛśyante jale magnā ivādrayaḥ
  4 śaṅkhānāṃ ca sahasrāṇi magnāny apsu samantataḥ
      dṛśyante sma yathā rātrau tārās tanv abhrasaṃvṛtāḥ
  5 tathā sahasraśas tatra ratnasaṃghā lavanty uta
      vāyuś ca ghūrṇate bhīmas tad adbhutam ivābhavat
  6 tam atītya mahāvegaṃ sarvāmbho nidhim uttamam
      apaśyaṃ dānakākīrṇaṃ tad daitya puram antikāt
  7 tatraiva mātalis tūrṇaṃ nipatya pṛthivītale
      nādayan rathaghoṣeṇa tat puraṃ samupādravat
  8 rathaghoṣaṃ tu taṃ śrutvā stanayitnor ivāmbare
      manvānā devarājaṃ māṃ saṃvignā dānavābhavan
  9 sarve saṃbhrāntamanasaḥ śaracāpa dharāḥ sthitāḥ
      tathā śūlāsiparaśu gadāmusalapāṇayaḥ
  10 tato dvārāṇi pidadhur dānavās trastacetasaḥ
     saṃvidhāya pure rakṣāṃ na sma kaś cana dṛśyate
 11 tataḥ śaṅkham upādāya devadattaṃ mahāsvanam
     puram āsuram āśliṣya prādhamaṃ taṃ śanair aham
 12 sa tu śabdo divaṃ stabdhvā pratiśabdam ajījanat
     vitresuś ca nililyuś ca bhūtāni sumahānty api
 13 tato nivātakavacāḥ sarva eva samantataḥ
     daṃśitā vividhais trāṇair vividhāyudhapāṇayaḥ
 14 āyasaiś ca mahāśūlair gadābhir musalair api
     paṭṭiśaiḥ karavālaiś ca rathacakraiś ca bhārata
 15 śataghnībhir bhuśuṇḍībhiḥ khaḍgaiś citraiḥ svalaṃkṛtaiḥ
     pragṛhītair diteḥ putrāḥ prādurāsan sahasraśaḥ
 16 tato vicārya bahudhā rathamārgeṣu tān hayān
     prācodayat same deśe mātalir bharatarṣabha
 17 tena teṣāṃ praṇunnānām āśutvāc chīghra gāminām
     nānvapaśyaṃ tadā kiṃ cit tan me 'dbhutam ivābhavat
 18 tatas te dānavās tatra yodhavrātāny anekaśaḥ
     vikṛtasvararūpāṇi bhṛśaṃ sarvāṇy acodayan
 19 tena śabdena mahatā samudre parvatopamāḥ
     āplavanta gataiḥ sattvair matsyāḥ śatasahasraśaḥ
 20 tato vegena mahatā dānavā mām upādravan
     vimuñcantaḥ śitān bāṇāñ śataśo 'tha sahasraśaḥ
 21 sa saṃprahāras tumulas teṣāṃ mama ca bhārata
     avartata mahāghoro nivātakavacāntakaḥ
 22 tato devarṣayaś caiva dānavarṣiganāś ca ye
     brahmarṣayaś ca siddhāś ca samājagmur mahāmṛdhe
 23 te vai mām anurūpābhir madhurābhir jayaiṣiṇaḥ
     astuvan munayo vāgbhir yathendraṃ tārakāmaye

SECTION CLXVI

Vaisampayana continued, "When Sakra had gone to his proper place, Vibhatsu together with his brothers and Krishna, paid homage unto the son of Dharma. Then smelling the crown of the head of that Pandava, who was thus paying homage, (Yudhishthira) in accents faltering on account of you, addressed Arjuna, saying 'O Arjuna, how didst thou pass this period in heaven? And how has thou obtained the weapons, and how also hast thou gratified the lord of the celestials? And, O Pandava, has thou adequately secured the weapons? Have the lord of the celestials and Rudra gladly granted thee the weapons? And how hast thou beheld the divine Sakra, and the wielder of Pinaka? And how has thou obtained the weapons? And in what manner didst thou worship (them)? And what service hadst thou done unto that repressor of foes, the worshipful one of a hundred sacrifices, that he said unto thee, 'By thee have I been gratified? All this, O highly effulgent one, I wish to hear in detail. And, O sinless one, the manner in which thou didst please Mahadeva and the king of the celestials and, O repressor of foes, the service thou hadst done to the wielder of the thunder-bolt,--do thou, O Dhananjaya, relate all this in detail."
"Arjuna said, 'O mighty monarch, listen how I duly beheld him of a hundred sacrifice and the divine Sankara also. O grinder of foes, O king, having acquired that science which thou hadst directed me (to learn), I at thy command went to the forest, for practising penances. From Kamyaka repairing to the Bhrigutunga, I spent there one night, being engaged in austerities And it came to pass that on the next I saw a certain Brahmana. And he asked me, saying, 'O son of Kunti, whither wilt thou go?' Thereupon, O descendant of the Kurus, I truly related unto him everything. And, O best of kings, having heard the true account, the Brahmana became well-pleased with me, and, O king, praised me. Then the Brahmana, pleased with me, said, 'O Bharata, be thou engaged in austerities. By performing penances, thou wilt in a short time behold the lord of the celestials.'
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[paragraph continues] And according to his advice I ascended the Himavan, and, O mighty king, began to practise penances, (the first) month subsisting on fruit and roots. I spent the second month, subsisting on water. And, O Pandava, in the third month I totally abstained from food. And in the fourth month I remained with upraised arms. And a wonder it is that I did not lose any strength. And it came to pass that when the first day of the fifth month had been spent, there appeared before me a being wearing the form of a boar, turning up the earth with his mouth, stamping the ground with his feet, rubbing the earth with his breast, and momentarily going about in a frightful manner. And him followed a great being in the guise of a hunter furnished with the bow, arrows, and the sword, and surrounded by females. Thereupon, taking my bow and the two inexhaustible quivers, I pierced with shafts that terrible and frightful creature. And simultaneously (with me) that hunter also drawing a strong bow, more severely struck at (the animal), as if shaking my mind. And, O king, he also said unto me, 'Why hast thou, transgressing the rules of hunting, hit the animal first hit at by me? With these sharpened shafts will I destroy thy pride. Stay!' Then that mighty-bodied one holding the bow rushed at me. And with volleys of mighty shafts, he covered me entirely, even as a cloud covereth a mountain with showers. Then, on my part, I covered him with a mighty discharge of arrows. Thereupon, with steady arrows having their points aflame, and inspired with mantras, I pierced him even as (Indra) riveth a mountain with a thunderbolt. Then his person began to be multiplied a hundredfold and a thousandfold. At this, I pierced all this bodies with shafts. Then again all those forms became one, O Bharata. Thereat I struck at it. Next, he now assumed a small body with a huge head, and now a huge body with a small head. And, O king, he then assumed his former person and approached me for fight. And, O foremost of the Bharata race, when in the encounter I failed to overwhelm him with arrows, I fixed the mighty weapon of the Wind-god. But I failed to discharge it at him, and this was a wonder. And when that weapon thus failed of effect, I was struck with amazement. However, O king, exerting myself more vigorously, I again covered that being with a mighty multitude of shafts. Then taking Sthunakarna, and Varuna and Salava, and Asmavarsha weapons, I assailed him, profusely showering shafts. But, O king, he instantly swallowed up even all these weapons of mine. And when all those (weapons) had been swallowed up, I discharged the weapon presided over by Brahma. And when the blazing arrows issuing from that weapon were heaped upon him all around, and being thus heaped over by that mighty weapon discharged by me, he increased (in bulk). Then all the world became oppressed with the energy begotten of the weapon hurled by me, and the firmament and all the points of the sky became illumined. But that one of mighty energy instantly baffled even that weapon. And, O monarch, when that weapon presided over by Brahma had been baffled I was possessed with terrible fear. Thereupon immediately holding even my bow and the two inexhaustible quivers, I shot at that being, but he swallowed up all those weapons. And when all the
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weapons had been baffled and swallowed up, there ensued a wrestling between him and myself. And we encountered each other first with blows and then with slaps. But incapable of overcoming that being, I fell down stupefied on the ground. Thereupon, O mighty king, with a laugh, that wonderful being at my sight vanished at that spot together with the woman. Having accomplished this, O illustrious monarch, that divine one assumed another and unearthly form (clad in) wonderful raiment. And renouncing the form of a hunter, that divine lord of the gods, resumed his own unearthly appearance and that mighty god stood (there). Then appeared before me with Uma that manifest divine one, having the bull for his mark, wielding the Pinaka, bearing serpents and cable of assuming many forms. And, O repressor of foes, advancing towards me, standing even then in the field ready for conflict, that wielder of the trident addressed me saying, I am well-pleased with thee. Then that divine one held up my bows and the couple of quivers furnished with inexhaustible shafts and returned them unto me saying, 'Do thou ask some boon, O Kunti's son. I am well-pleased with thee. Tell me, what I shall do for thee. And, O hero, express the desire that dwelleth in thy heart. I will grant it. Except immortality alone, tell me as to the desire that is in thy heart. Thereat with my mind intent on the acquisition of arms, I only bowed down unto Siva and said, 'O divine one, if thou beest favourably disposed towards me, then I wish to have this boon,--I wish to learn all the weapons that are with thy god-head.' Then the god Tryamvaka said unto me, 'I will give. O Pandava, my own weapon Raudra shall attend upon thee.' Thereupon Mahadeva, well-pleased, granted to me the mighty weapon, Pasupata. And, having granted that eternal weapon, he also said unto me, This must never be hurled at mortals. If discharged at any person of small energy, it would consume the universe. Shouldst thou (at any time) be hard pressed, thou mayst discharge it. And when all thy weapons have been completely baffled, thou mayst hurl it.' Then when he having the bull for his mark, had been thus gratified, there stood manifest by my side that celestial weapon, of resistless force capable of baffling all weapons and destructive of foes and the hewer of hostile forces and unrivalled and difficult to be borne even by the celestials, the demons and the Rakshasas. Then at the command of that god, I sat me down there. And in my very sight the god vanished from the spot.'"

Book 3
Chapter 167

 1 [arj]
      tato nivātakavacāḥ sarve vegena bhārata
      abhyadravan māṃ sahitāḥ pragṛhītāyudhā raṇe
  2 ācchidya rathapanthānam utkrośanto mahārathāḥ
      āvṛtya sarvatas te māṃ śaravarṣair avākiran
  3 tato 'pare mahāvīryāḥ śūlapaṭṭiśapāṇayaḥ
      śūlāni ca bhuśuṇḍīś ca mumucur dānavā mayi
  4 tac chūlavarṣaṃ sumahad gadā śaktisamākulam
      aniśaṃ sṛjyamānaṃ tair apatan mad rathopari
  5 anye mām abhyadhāvanta nivātakavacā yudhi
      śitaśastrāyudhā raudrāḥ kālarūpāḥ prahāriṇaḥ
  6 tān ahaṃ vividhair bāṇair vegabadbhir ajihmagaiḥ
      gāṇḍīvamuktair abhyaghnam ekaikaṃ daśabhir mṛdhe
      te kṛtā vimikhāḥ sarve mat prayuktaiḥ śilāśitaiḥ
  7 tato mātalinā tūrṇaṃ hayās te saṃpracoditāḥ
      rathamārgād bahūṃs tatra vicerur vātaraṃhasaḥ
      susaṃyatā mātalinā prāmathnanta diteḥ sutān
  8 śataṃ śatās te harayas tasmin yuktā mahārathe
      tadā mātalinā yattā vyacarann alpakā iva
  9 teṣāṃ caraṇapātena rathanemi svanena ca
      mama bāṇanipātaiś ca hatās te śataśo 'surāḥ
  10 gatāsavas tathā cānye pragṛhītaśarāsanāḥ
     hatasārathayas tatra vyakṛṣyanta turaṃgamaiḥ
 11 te diṣo vidiśaḥ sarvāḥ pratirudhya prahāriṇaḥ
     nighnanti vividhaiḥ śastrais tato me vyathitaṃ manaḥ
 12 tato 'haṃ mātaler vīryam apaśyaṃ paramādbhutam
     aśvāṃs tathā vegavato yad ayatnād adhārayat
 13 tato 'haṃ laghubhiś citrair astrais tān asurān raṇe
     sāyudhān achinaṃ rājañ śataśo 'tha sahasraśaḥ
 14 evaṃ me caratas tatra sarvayatnena śatruhan
     prītimān abhavad vīro mātaliḥ śakrasārathiḥ
 15 vadhyamānās tatas te tu hayais tena rathena ca
     agaman prakṣayaṃ ke cin nyavartanta tathāpare
 16 spardhamānā ivāsmābhir nivātakavacā raṇe
     śaravarṣair mahadbhir māṃ samantāt pratyavārayan
 17 tato 'haṃ laghubhiś caitrair brahmāstra parimantritaiḥ
     vyadhamaṃ sāyakair āśu śataśo 'tha sahasraśaḥ
 18 tataḥ saṃpīḍyamānās te krodhāviṣṭā mahāsurāḥ
     apīḍayan māṃ sahitāḥ śaraśūlāsi vṛṣṭibhiḥ
 19 tato 'ham astram ātiṣṭhaṃ paramaṃ tigmatejasam
     dayitaṃ devarājasya mādhavaṃ nāma bhārata
 20 tataḥ khaḍgāṃs triśūlāṃś ca tomarāṃś ca sahasraśaḥ
     astravīryeṇa śatadhā tair muktān aham acchinam
 21 chittvā praharaṇāny eṣāṃ tatas tān api sarvaśaḥ
     pratyavidhyam ahaṃ roṣād daśabhir daśabhiḥ śaraiḥ
 22 gāṇḍīvād dhi tadā saṃkhye yathā bhramarapaṅktayaḥ
     niṣpatanti tathā bāṇās tan mātalir apūjayat
 23 teṣām api tu bāṇās te bahutvāc chalabhā iva
     avākiran māṃ balavat tān ahaṃ vyadhamaṃ śaraiḥ
 24 vadhyamānās tatas te tu nivātakavacāḥ punaḥ
     śaravarṣair mahadbhir māṃ samantāt paryavārayan
 25 śaravegān nihatyāham astraiḥ śaravighātibhiḥ
     jvaladbhiḥ paramaiḥ śīghrais tān avidhyaṃ sahasraśaḥ
 26 teṣāṃ chinnāni gātrāṇi visṛjanti sma śoṇitam
     prāvṛṣīvātivṛṣṭāni śṛṅgāṇīva dharā bhṛtām
 27 indrāśanisamasparśair vegavadbhir ajihmagaiḥ
     madbāṇair vadhyamānās te samudvignāḥ sma dānavāḥ
 28 śatadhā bhinnadehāntrāḥ kṣīṇapraharaṇaujasaḥ
     tato nivātakavacā mām ayudhyanta māyayā

SECTION CLXVII

"Arjuna said, 'O Bharata, by the grace of that god of gods the Supreme Soul, Tryamvaka, I passed the night at that place. And having passed the night, when I had finished the morning rituals, I saw that foremost of the Brahmanas whom I had seen before. And unto him I told all as it had happened, O Bharata, namely, that I had met the divine Mahadeva. Thereupon, O king of kings, well-pleased, he said unto me, 'Since thou hast beheld the great god, incapable of being beheld by any one else, soon wilt thou
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mix with Vaivaswata and the other Lokapalas and the lord of the celestials; and Indra too will grant thee weapons.' O king, having said this unto me and having embraced me again and again, that Bhrahmana resembling the Sun, went away whither he listed. And, O slayer of foes, it came to pass that on the evening of that day refreshing the whole world, there began to blow a pure breeze. And in my vicinity on the base of the Himalaya mountain fresh, fragrant and fair flowers began to bloom. And on all sides there were heard charming symphony and captivating hymns relating to Indra. And before the lord of the celestial hosts of Apsaras and Gandharvas chanted various songs. And ascending celestial cars, there approached the Marutas and the followers of Mahendra and the dwellers of heaven. And afterwards, Marutvan together with Sachi and all the celestials appeared on the scene in cars yoked with horses elegantly adorned. And at this very moment, O king, he that goeth about on the shoulders of men manifested himself unto me in excellent grace. And I saw Yama seated on the south and Varuna and the lord of the celestials at their respective regions. And, O foremost of men, O mighty monarch, they after having cheered me said, 'O Savyasachin, behold us--the Lokapalas--seated. For the performance of the task of the gods thou hast obtained the sight of Sankara. Do thou now receive weapons from us seated around.' Thereupon, O lord, having bowed down unto those foremost of the celestials with regard, I duly accepted those mighty weapons. And then they recognised me as one of their own. Afterwards the gods repaired to the quarter from whence they had come. And that lord of the celestials, the divine Maghavan too having ascended his glorious chariot, said, 'O Phalguna, thou shalt have to repair unto the celestial region. O Dhananjaya, even before this thy arrival I knew that thou wouldst come hither. Then I, have O best of the Bharatas, manifested myself unto thee. As formerly thou hadst performed thy ablution in the various tirthas and now hast performed severe austerities, so thou wilt be able to repair unto the celestial regions, O Pandava. Thou wilt, however, again have to practise extreme penance, for thou shouldst at any rate journey to heaven. And at my command, Matali shall take thee to the celestial regions. Thou hast already been recognised by the celestials and the celestial sages of high soul.' Thereupon I said unto Sakra, 'O divine one, be thou favourable unto me. With the view of learning arms do I beseech thee that thou mayst 'be my preceptor.' At this Indra said, 'O child, having learnt weapons thou wouldst perform terrible deeds and with this object thou desirest to obtain the weapons. However, obtain thou the arms, as thou desirest.' Then I said, 'O slayer of foes, I never would discharge these celestial weapons at mortals except when all my other arms should have been baffled. Do thou, O lord of the celestials, grant me the celestial weapons (so that) I may hereafter, obtain the regions attainable by warriors.' Indra said, 'O Dhananjaya it is to try thee that I have said such words unto thee. Having been begotten of me this speech of thine well becometh thee. Do thou, O Bharata, repairing unto my abode learn all the weapons of Vayu, of Agni, of the Vasus, of Varuna, of the Marutas, of the Siddhas, of Brahma, of the Gandharvas of
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the Uragas, of the Rakshasas, of Vishnu and of the Nairitas; and also all the weapons that are with me, O perpetuator of the Kuru race.' Having said this unto me Sakra vanished at the very spot. Then, O king, I saw the wonderful and sacred celestial car yoked with steeds arrive conducted by Matali. And when the Lokapalas went away Matali said unto me. 'O thou of mighty splendour, the lord of the celestials is desirous of seeing thee. And O mighty-armed one, do thou acquire competence and then perform thy task. Come and behold the regions, attainable by merit and come unto heaven even in this frame. O Bharata, the thousand-eyed lord of the celestials wisheth to see thee.' Thus addressed by Matali, I, taking leave of the mountain Himalaya and having gone round it ascended that excellent car. And then the exceedingly generous Matali, versed in equine lore, drove the steeds, gifted with the speed of thought or the wind. And when the chariot began to move that charioteer looking at my face as I was seated steadily, wondered and said these words, 'Today this appeareth unto me strange and unprecedented that being seated in this celestial car, thou hast not been jerked ever so little. O foremost of Bharata race, I have ever remarked that at the first pull by the steeds even the lord of the celestials himself getteth jerked. But all the while that the car had moved, thou hast been sitting unshaken. This appeareth unto me as transcending even the power of Sakra.'
"Having said this, O Bharata, Matali soared in the sky and showed me the abodes of the celestials and their palaces. Then the chariot yoked with steeds coursed upwards. And the celestials and the sages began to worship (that car), O prime of men. And I saw the regions, moving anywhere at will, and the splendour also of the highly energetic Gandharvas, Apsaras, and the celestial sages. And Sakra's charioteer, Matali, at once showed me Nandana and other gardens and groves belonging to the celestials. Next I beheld Indra's abode, Amaravati, adorned with jewels and trees yielding any sort of fruit that is desired. There the Sun doth not shed heat; nor doth heat or cold or fatigue there affect (one), O king. And, O great monarch, the celestials feel neither sorrow nor poverty of spirit, nor weakness, nor lassitude, O grinder of foes. And, O ruler of men, the celestials and the others have neither anger nor covetousness. And, O king, in the abodes of the celestials, the beings are ever contented. And there the trees ever bear verdant foliage, and fruits, and flowers; and the various lakes are embalmed with the fragrance of lotuses. And there the breeze is cool, and delicious, and fragrant, and pure, and inspiring. And the ground is variegated with all kinds of gems, and adorned with blossoms. And there were seen innumerable beautiful beasts and in the air innumerable rangers of the sky. Then I saw the Vasus, and the Rudras, and the Sadhyas with the Marutas, and the Adityas, and the two Aswins and worshipped them. And they conferred their benison on me, granting me strength and prowess, and energy, and celebrity, and (skill in) arms, and victory in battle. Then, entering that romantic city adored by the Gandharvas and the celestials, with joined hands, I stood before the thousand-eyed lord of the celestials. Thereupon,
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that best of bestowers gladly offered unto me half of his seat; and Vasava also with regard touched my person. And, O Bharata, with the view of acquiring arms and learning weapons, I began to dwell in heaven, together with the gods and the Gandharvas of generous souls. And Viswavana's son, Chitrasena became my friend. And he, O king, imparted unto me the entire Gandharva (science). And, O monarch, I happily lived in Sakra's abode, well cared for having all my desires gratified, learning weapons, listening to the notes of songs, and the clear sounds of musical instruments, and beholding the foremost of Apsaras dance. And without neglecting to study the arts, which I learnt properly, my attention was specially fixed on the acquisition of arms. And that lord of a thousand eyes was pleased with that purpose of mine. Living thus in heaven, O king, I passed this period.
"And when I had acquired proficiency in weapons, and gained his confidence that one having for his vehicle the horse (Uchchaisrava), (Indra), patting me on the head with his hand, said these words, 'Now even the celestials themselves cannot conquer thee,--what shall I say of imperfect mortals residing on earth? Thou hast become invulnerable in strength, irrepressible, and incomparable in fight.' Then with the hair of his body standing on end, he again accosted me saying, 'O hero, in fighting with weapons none is equal unto thee. And, O perpetuator of the Kuru race, thou art even watchful, and dexterous, and truthful, and of subdued senses, and the protector of the Brahmanas and adept in weapons, and warlike. And, O Partha, together with (a knowledge of) the five modes, using (them), thou hast obtained five and ten weapons and, therefore, there existeth none, who is thy peer. And thou hast perfectly learnt the discharge (of those weapons) and (their) withdrawal, and (their) re-discharge and re-withdrawal, and the Prayaschitta connected (with them), and also their revival, in case of their being baffled. Now, O represser of foes, the time hath arrived for thy paying the preceptor's fee. Do thou promise to pay the fee; then I shall unfold unto thee what thou wilt have to perform.' Thereat, O king, I said unto the ruler of the celestials, 'If it be in my power to do the work, do thou consider it as already accomplished by me.' O king, when I had said these words, Indra with a smile said unto me 'Nothing is there in the three worlds that is not in thy power (to achieve) My enemies, those Danavas, named, Nivata-Kavachas dwell in the womb of the ocean. And they number thirty million and are notorious, and all of equal forms and strength and splendour. Do thou slay them there, O Kunti's son; and that will be thy preceptor's fee.'
"Saying this he gave unto me the highly resplendent celestial car, conducted by Matali, furnished with hair resembling the down of peacocks. And on my head he set this excellent diadem. And he gave me ornaments for my body, like unto his own. And he granted unto me the impenetrable mail--the best of its kind, and easy to the touch; and fastened unto the Gandiva this durable string. Then I set out, ascending that splendid chariot riding on which in days of yore, the lord of the celestials and vanquished Vali--that son of Virochana. And, O ruler of men, startled by the rattling
p. 342
of the car, all the celestials, approached (there), taking me to be the king of the celestials. And seeing me, they asked, 'O Phalguna, what art thou going to do?' And I told them as it had fallen out,--and said, 'I shall even do this in battle. Ye that are highly fortunate, know that I have set out desirous of slaying the Nivata-Kavachas. O sinless ones, do ye bless me.' Thereupon, they began to eulogise me even as they (eulogise) the god, Purandara. And they said, 'Riding on this car, Maghavan conquered in battle Samvara, and Namuchi, and Vala, and Vritra, and Prahrada, and Naraka. And mounted on this car also Maghavan, had conquered in battle many thousands and millions and hundreds of millions of Daityas. And, O Kaunteya, thou also, riding on this car, by thy prowess shalt conquer the Nivatha-Kavachas in conflict, even as did the self-possessed Maghavan in days of yore. And here is the best of shells; by this also thou shalt defeat the Danavas And by this it is that the high souled Sakra conquered the words.' Saying this, the gods offered (unto me) this shell, Devadatta, sprung in the deep; and I accepted it for the sake of victory. And at this moment, the gods fell extolling me. And in order to be engaged in action, I proceeded to the dreadful abode of the Danavas, furnished with the shell, the mail, and arrows, and taking my bow."

Book 3
Chapter 168

1 [arj]
      tato 'śmavarṣaṃ sumahat prādurāsīt samantataḥ
      nagamātrair mahāghorais tan māṃ dṛḍham apīḍayat
  2 tad ahaṃ vajrasaṃkāśaiḥ śarair indrāstra coditaiḥ
      acūrṇayaṃ vegavadbhiḥ śatadhaikaikam āhave
  3 cūrṇyamāne 'śmavarṣe tu pāvakaḥ samajāyata
      tatrāśma cūrṇam apatat pāvakaprakarā iva
  4 tato 'śmavarṣe nihate jalavarṣaṃ mahattaram
      dhārābhir akṣamātrābhiḥ prādurāsīn mamāntake
  5 nabhasaḥ prayutā dhārās tigmavīryāḥ sahasraśaḥ
      āvṛṇvan sarvato vyoma diśaś copadiśas tathā
  6 dhārāṇāṃ ca nipātena vāyor visphūrjitena ca
      garjitena ca daityānāṃ na prājñāyata kiṃ cana
  7 dhārā divi ca saṃbaddhā vasudhāyāṃ ca sarvaśaḥ
      vyāmohayanta māṃ tatra nipatantyo 'niśaṃ bhuvi
  8 tatropadiṣṭam indreṇa divyam astraṃ viśoṣaṇam
      dīptaṃ prāhiṇavaṃ ghoram aśuṣyat tena taj jalam
  9 hate 'śmavarṣe tu mayā jalavarṣe ca śoṣite
      mumucur dānavā māyām agniṃ vāyuṃ ca mānada
  10 tato 'ham agniṃ vyadhamaṃ salilāstreṇa sarvaśaḥ
     śailena ca mahāstreṇa vāyor vegam adhārayam
 11 tasyāṃ pratihatāyāṃ tu dānavā yuddhadurmadāḥ
     prākurvan vividhā māyā yaugapadyena bhārata
 12 tato varṣaṃ prādurabhūt sumahan moma harṣaṇam
     astrāṇāṃ ghorarūpāṇām agner vāyos tathāśmanām
 13 sā tu māyāmayī vṛṣṭiḥ pīḍayām āsa māṃ yudhi
     atha ghoraṃ tamas tīvraṃ prādurāsīt samantataḥ
 14 tamasā saṃvṛte loke ghoreṇa paruṣeṇa ca
     turagā vimukhāś cāsan prāskhalac cāpi mātaliḥ
 15 hastād dhiraṇmayaś cāsya pratodaḥ prāpatad bhuvi
     asakṛc cāha māṃ bhītaḥ kvāsīti bharatarṣabha
 16 māṃ ca bhīr āviśat tīvrā tasmin vigatacetasi
     sa ca māṃ vigatajñānaḥ saṃtrasta idam abravīt
 17 surāṇām asurāṇāṃ ca saṃgrāmaḥ sumahān abhūt
     amṛtārthe purā pārtha sa ca dṛṣṭo mayānagha
 18 śambarasya vadhe cāpi saṃgrāmaḥ sumahān abhūt
     sārathyaṃ devarājasya tatrāpi kṛtavān aham
 19 tathaiva vṛtrasya vadhe saṃgṛhītā hayā mayā
     vairocaner mayā yuddhaṃ dṛṣṭaṃ cāpi sudāruṇam
 20 ete mayā mahāghorāḥ saṃgrāmāḥ paryupāsitāḥ
     na cāpi vigatajñāno bhūtapūrvo 'smi pāṇḍava
 21 pitāmahena saṃhāraḥ prajānāṃ vihito dhruvam
     na hi yuddham idaṃ yuktam anyatra jagataḥ kṣayāt
 22 tasya tad vacanaṃ śrutvā saṃstabhyātmānam ātmanā
     mohayiṣyan dānavānām ahaṃ māyāmayaṃ balam
 23 abruvaṃ mātaliṃ bhītaṃ paśya me bhujayor balam
     astrāṇāṃ ca prabhāvaṃ me dhanuṣo gāṇḍivasya ca
 24 adyāstra māyayaiteṣāṃ māyām etāṃ sudāruṇām
     vinihanmi tamaś cograṃ mā bhaiḥ sūta sthiro bhava
 25 evam uktvāham asṛjam astramāyāṃ narādhipa
     mohinīṃ sarvaśatrūṇāṃ hitāya tridivaukasām
 26 pīḍyamānāsu māyāsu tāsu tāsv asureśvarāḥ
     punar bahuvidhā māyāḥ prākurvann amitaujasaḥ
 27 punaḥ prakāśam abhavat tamasā grasyate punaḥ
     vrajaty adarśanaṃ lokaḥ punar apsu nimajjati
 28 susaṃgṛhītair haribhiḥ prakāśe sati mātaliḥ
     vyacarat syandanāgryeṇa saṃgrāme lomaharṣaṇe
 29 tataḥ paryapatann ugrā nivātakavacā mayi
     tān ahaṃ vivaraṃ dṛṣṭvā prāhiṇvaṃ yamasādanam
 30 vartamāne tathā yuddhe nivātakavacāntake
     nāpaśyaṃ sahasā sarvān dānavān māyayāvṛtān

SECTION CLXVIII

"Arjuna continued, 'Then at places eulogised by the Maharshis, I (proceeded, and at length) beheld the ocean--that inexhaustible lord of waters. And like unto flowing cliffs were seen on it heaving billows, now meeting together and now rolling away. And there (were seen) all around barks by thousands filled with gems. And there were seen timingilas and tortoises and makaras like unto rock submerged in water. And on all sides round thousands of shells sunk in water appeared like star in the night covered by light clouds. And thousands upon thousands of gem were floating in heaps and a violent wind was blowing about in whirls--and this was wonderful to behold. And having beheld that excellent lord of all waters with powerful tides, I saw at a short distance the city of the demons filled with the Danavas. And even there, eftsoons entering underneath the earth, Matali skilled in guiding the car, sitting fast on the chariot drove it with force; and he dashed on, frightening that city with the rattling of his chariot. And hearing that rattling of the chariot like unto the rumbling of the clouds in the sky, the Danavas, thinking me to be the lord of the celestials, became agitated. And thereupon they all, frightened at heart, stood holding in their hands bows and arrows and swords and javelins and axes and maces and clubs. Then having made arrangements for the defence of the city, the Danavas, with minds alarmed, shut the gates, so that nothing could be discovered. Thereupon taking my shell, Devadatta, of tremendous roars, I again and again winded it with exceeding cheerfulness. And filling all the firmament, those sounds produced echoes. Thereat mighty beings
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were terrified and they hid (themselves). And then, O Bharata, all of them adorned with ornaments, those offsprings of Diti--the Nivata-Kavachas--made their appearance by thousands, donning diverse mail and taking in their hands various weapons and equipped with mighty iron javelins and maces and clubs and hatchets and sabres and discs and sataghnis and bhusundis and variegated and ornamented swords. Then, after deliberating much as to the course of the car, Matali began to guide the steeds on a (piece of) level ground, O foremost of the Bharatas. And owing to the swiftness of those fleet coursers conducted by him, I could see nothing--and this was strange. Then the Danavas there began to sound thousands of musical instruments, dissonant and of odd shapes. And at those sounds, fishes by hundreds and by thousands, like unto hills, having their senses bewildered by that noise, fled suddenly. And mighty force flew at me, the demons discharging sharpened shafts by hundreds and by thousands. And then, O Bharata, there ensued a dreadful conflict between me and the demons, calculated to extinguish the Nivata-Kavachas. And there came to the mighty battle the Devarshis and the Danavarshis and the Brahmarshis and the Siddhas. And desirous of victory, the Munis eulogised me with the same sweet-speeches that (they had eulogised) Indra with, at the war, (which took place) for the sake of Tara.'"

Book 3
Chapter 169

 1 [arj]
      adṛśyamānās te daityā yodhayanti sma māyayā
      adṛśyān astravīryeṇa tān apy aham ayodhayam
  2 gāṇḍīvamuktā viśikhāḥ samyag astrapracoditāḥ
      acchindann uttamāṅgāni yatra yatra sma te 'bhavan
  3 tato nivātavakacā vadhyamānā mayā yudhi
      saṃhṛtya māyāṃ sahasā prāviśan puram ātmanaḥ
  4 vyapayāteṣu daityeṣu prādurbhūte ca darśane
      apaśyaṃ dānavāṃs tatra hatāñ śatasahasraśaḥ
  5 viniṣpiṣṭāni tatraiṣāṃ śastrāṇy ābharaṇāni ca
      kūṭaśaḥ sma pradṛśyante gātrāṇi kavacāni ca
  6 hayānāṃ nāntaraṃ hy āsīt padād vicalituṃ padam
      utpatya sahasā tasthur antarikṣagamās tataḥ
  7 tato nivātakavacā vyoma saṃchādya kevalam
      adṛśyā hy abhyavartanta visṛjantaḥ śiloccayān
  8 antarbhūmi gatāś cānye hayānāṃ caraṇāny atha
      nyagṛhṇan dānavā ghorā rathacakre ca bhārata
  9 vinigṛhya harīn aśvān rathaṃ ca mama yudhyataḥ
      sarvato mām acinvanta sarathaṃ dharaṇīdharaiḥ
  10 parvatair upacīyadbhiḥ patamānais tathāparaiḥ
     sa deśo yatra vartāma guheva samapadyata
 11 parvataiś chādyamāno 'haṃ nigṛhītaiś ca vājibhiḥ
     agacchaṃ paramām ārtiṃ mātalis tad alakṣayat
 12 lakṣayitvā tu māṃ bhītam idaṃ vacanam abravīt
     arjunārjuna mā bhais tvaṃ vajram astram udīraya
 13 tato 'haṃ tasya tad vākyaṃ śrutvā vajram udīrayam
     devarājasya dayitaṃ vajram astraṃ narādhipa
 14 acalaṃ sthānam āsādya gāṇḍīvam anumantrya ca
     amuñcaṃ vajrasaṃsparśān āyasān niśitāñ śarān
 15 tato māyāś ca tāḥ sarvā nivātakavacāṃś ca tān
     te vajracoditā bāṇā vajrabhūtāḥ samāviśan
 16 te vajravegābhihatā dānavāḥ parvatopamāḥ
     itaretaram āśliṣya nyapatan pṛthivītale
 17 antarbhūmau tu ye 'gṛhṇan dānavā rathavājinaḥ
     anupraviśya tān bāṇāḥ prāhiṇvan yamasādanam
 18 hatair nivātakavacair nirasaiḥ parvatopamaiḥ
     samācchādyata deśaḥ sa vikīrṇair iva parvataiḥ
 19 na hayānāṃ kṣatiḥ kā cin na rathasya na mātaleḥ
     mama cādṛśyata tadā tad adbhutam ivābhavat
 20 tato māṃ prahasan rājan mātaliḥ pratyabhāṣata
     naitad arjuna deveṣu tvayi vīryaṃ yadīkṣyate
 21 hateṣv asurasaṃgheṣu dārās teṣāṃ tu sarvaśaḥ
     prākrośan nagare tasmin yathā śaradi lakṣmaṇāḥ
 22 tato mātalinā sārdham ahaṃ tat puram abhyayām
     trāsayan rathaghoṣeṇa nivātakavacastriyaḥ
 23 tān dṛṣṭvā daśasāhasrān mayūrasadṛśān hayān
     rathaṃ ca ravisaṃkāśaṃ prādravan gaṇaśaḥ striyaḥ
 24 tābhir ābharaṇaiḥ śabdas trāsitābhiḥ samīritaḥ
     śilānām iva śaileṣu patantīnām abhūt tadā
 25 vitrastā daitya nāryas tāḥ svāni veśmāny athāviśan
     bahuratnavicitrāṇi śātakumbhamayāni ca
 26 tad adbhutākāram ahaṃ dṛṣṭvā nagaram uttamam
     viśiṣṭaṃ deva nagarād apṛcchaṃ mātaliṃ tataḥ
 27 idam evaṃvidhaṃ kasmād devatā nāviśanty uta
     puraṃdara purād dhīdaṃ viśiṣṭam iti lakṣaye
 28 [mā]
     āsīd idaṃ purā pārtha devarājasya naḥ puram
     tato nivātakavacair itaḥ pracyāvitāḥ surāḥ
 29 tapas taptvā mahat tīvraṃ prasādya ca pitāmaham
     idaṃ vṛtaṃ nivāsāya devebhyaś cābhayaṃ yudhi
 30 tataḥ śakreṇa bhagavān svayambhūr abhicoditaḥ
     vidhattāṃ bhagavān atrety ātmano hitakāmyayā
 31 tata ukto bhagavatā diṣṭam atreti vāsavaḥ
     bhavitāntas tvam evaiṣāṃ dehenānyena vṛtrahan
 32 tata eṣāṃ vadhārthāya śakro 'strāṇi dadau tava
     na hi śakyāḥ surair hantuṃ ya ete nihatās tvayā
 33 kālasya pariṇāmena tatas tvam iha bhārata
     eṣām antakaraḥ prāptas tat tvayā ca kṛtaṃ tathā
 34 dānavānāṃ vināśārthaṃ mahāstrāṇāṃ mahad balam
     grāhitas tvaṃ mahendreṇa puruṣendra tad uttamam
 35 [arj]
     tataḥ praviśya nagaraṃ dānavāṃś ca nihatya tān
     punar mātalinā sārdham agacchaṃ deva sadma tat

SECTION CLXIX

"Arjuna continued, 'Then, O Bharata, vehemently rushed at me in battle in a body the Nivata-Kavachas, equipped with arms. And obstructing the course of the car, and shouting loudly, those mighty charioteers, hemming me in on all sides, covered me with showers of shafts. Then other demons of mighty prowess, with darts and hatchets in their hands, began to throw at me spears and axes. And that mighty discharge of darts, with numerous maces and clubs incessantly hurled fell upon my car. And other dreadful and grim-visaged smiters among the Nivata-Kavachas, furnished with bows and sharpened weapons, ran at me in fight. And in the conflict, shooting from the Gandiva sundry swift arrows coursing straight, I pierced each of them with ten. And they were driven back by those stone-whetted shafts of mine. Then on my steeds being swiftly driven by Matali, they began to display various movements with the speed of the wind. And being skilfully guided by Matali, they began to trample upon the sons of Diti. And although the steeds yoked unto that mighty chariot numbered hundreds upon hundreds, yet being deftly conducted by Matali, they began to move, as if they were only a few. And by their tread, and by the rattling of the chariot wheels and by the vollies of my shafts, the Danavas began to fall by hundreds. And others accoutred in bows, being deprived of life, and having their charioteers slain, were carried about by the horses. Then, covering all sides and directions, all (the Danavas) skilled in striking entered into the contest with various weapons, and thereat my mind became afflicted.
p. 344
[paragraph continues] And I witnessed (this instance of) the marvellous prowess of Matali, viz., that he guided those fiery steeds with ease. Then, O king, in the conflict, with diverse fleet weapons I pierced by hundreds and by thousands (demons) bearing arms. And, O slayer of foes, seeing me thus range the field putting forth every exertion, the heroic charioteer of Sakra was well-pleased. And oppressed by those steeds and that car, some (of them) met with annihilation; and others desisted from fight; while (other) Nivata-Kavachas, challenged by us in battle and being harassed with shafts offered opposition unto me, by (discharging) mighty showers of arrows. Thereupon, with hundreds and thousands of sundry fleet weapons inspired with the mantras relating to Brahma's weapons, I swiftly began to burn them. And being sore pressed by me, those mighty asuras waxing wroth afflicted me together, by pouring torrents of clubs and darts and swords. Then, O Bharata, I took up that favourite weapon of the lord of the celestials, Maghavan by name, prime and of fiery energy and by the energy of that weapon I cut into a thousand pieces the Tomaras, together with the swords and the tridents hurled by them. And having cut off their arms I in ire pierced them each with ten shafts. And in the field arrows were shot from the Gandiva like unto rows of black-bees; and this Matali admired. And their shafts also showered upon me; but those powerful (arrows) I cut off with my shafts. Then on being struck the Nivata-Kavachas again covered me on all sides with a mighty shower of arrows. And having neutralised the force of the arrows by excellent swift and flaming weapons capable of baffling arms, I pierced them by thousands. And blood began to flow from their torn frames, even as in the rainy season waters run down from the summits of mountains. And on being wounded by my fleet and straight-coursing shafts of the touch of Indra's thunder-bolt, they became greatly agitated. And their bodies were pierced at hundreds of places; and the force of their arms diminished. Then the Nivata-Kavachas fought me by (the help of) illusion.'"

Book 3
Chapter 170

 1 [arj]
      nivartamānena mayā mahad dṛṣṭaṃ tato 'param
      puraṃ kāmacaraṃ divyaṃ pāvakārka samaprabham
  2 drumai ratnamayaiś caitrair bhāsvaraiś ca patatribhiḥ
      paulomaiḥ kālakeyaiś ca nityahṛṣṭair adhiṣṭhitam
  3 gopurāṭṭālakopetaṃ caturdvāraṃ durāsadam
      sarvaratnamayaṃ divyam adbhutopamadarśanam
      drumaiḥ puṣpaphalopetair divyaratnamayair vṛtam
  4 tathā patatribhir divyair upetaṃ sumanoharaiḥ
      asurair nityamuditaiḥ śūlarṣṭi musalāyudhaiḥ
      cāpamudgara hastaiś ca sragvibhiḥ sarvatovṛtam
  5 tad ahaṃ prekṣya daityānāṃ puram adbhutadarśanam
      apṛcchaṃ mātaliṃ rājan kim idaṃ dṛśyateti vai
  6 [mā]
      pulomā nāma daiteyī kālakā ca mahāsurī
      divyaṃ varṣasahasraṃ te ceratuḥ paramaṃ tapaḥ
      tapaso 'nte tatas tābhyāṃ svayambhūr adadād varam
  7 agṛhṇītāṃ varaṃ te tu sutānām alpaduḥkhatām
      avadhyatāṃ ca rājendra surarākṣasa pannagaiḥ
  8 ramaṇīyaṃ puraṃ cedaṃ khacaraṃ sukṛtaprabham
      sarvaratnaiḥ samuditaṃ durdharṣam amarair api
      sayakṣagandharvagaṇaiḥ pannagāsurarākṣasaiḥ
  9 sarvakāmaguṇopetaṃ vītaśokam anāmayam
      brahmaṇā bharataśreṣṭha kālakeya kṛte kṛtam
  10 tad etat khacaraṃ divyaṃ caraty amara varjitam
     paulomādhyuṣitaṃ vīra kālakeyaiś ca dānavaiḥ
 11 hiraṇyapuram ity etat khyāyate nagaraṃ mahat
     rakṣitaṃ kālakeyaiś ca paulomaiś ca mahāsuraiḥ
 12 ta ete muditā nityam avadhyāḥ sarvadaivataiḥ
     nivasanty atra rājendra gatodvegā nirutsukāḥ
     mānuṣo mṛtyur eteṣāṃ nirdiṣṭo brahmaṇā purā
 13 [arj]
     surāsurair avadhyāṃs tān ahaṃ jñātvā tataḥ prabho
     abruvaṃ mātaliṃ hṛṣṭo yāhy etat puram añjasā
 14 tridaśeśa dviṣo yāvat kṣayam astrair nayāmy aham
     na kathaṃcid dhi me pāpā na vadhyā ye suradviṣaḥ
 15 uvāha māṃ tataḥ śīghraṃ hiraṇyapuram antikāt
     rathena tena divyena hariyuktena mātaliḥ
 16 te mām ālakṣya daiteyā vicitrābharaṇāmbarāḥ
     samutpetur mahāvegā rathān āsthāya daṃśitāḥ
 17 tato nālīkanārācair bhallaśaktyṛṣṭi tomaraiḥ
     abhyaghnan dānavendrā māṃ kruddhās tīvraparākramāḥ
 18 tad ahaṃ cāstravarṣeṇa mahatā pratyavārayam
     śastravarṣaṃ mahad rājan vidyā balam upāśritaḥ
 19 vyāmohayaṃ ca tān sarvān rathamārgaiś caran raṇe
     te 'nyonyam abhisaṃmūḍhāḥ pātayanti sma dānavāḥ
 20 teṣām ahaṃ vimūḍhānām anyonyam abhidhāvatām
     śirāṃsi viśikhair dīptair vyaharaṃ śatasaṃghaśaḥ
 21 te vadhyamānā daiteyāḥ puram āsthāya tat punaḥ
     kham utpetuḥ sanagarā māyām āsthāya dānavīm
 22 tato 'haṃ śaravarṣeṇa mahatā pratyavārayam
     mārgam āvṛtya daityānāṃ gatiṃ caiṣām avārayam
 23 tat puraṃ khacaraṃ divyaṃ kāmagaṃ divyavarcasam
     daiteyair varadānena dhāryate sma yathāsukham
 24 antarbhūmau nipatitaṃ punar ūrdhvaṃ pratiṣṭhate
     punas tiryak prayāty āśu punar apsu nimajjati
 25 amarāvatisaṃkāśaṃ puraṃ kāmagamaṃ tu tat
     aham astrair bahuvidhaiḥ pratyagṛhṇaṃ narādhipa
 26 tato 'haṃ śarajālena divyāstramuditena ca
     nyagṛhṇaṃ saha daiteyais tat puraṃ bharatarṣabha
 27 vikṣataṃ cāyasair bāṇair mat prayuktair ajihmagaiḥ
     mahīm abhyapatad rājan prabhagnaṃ puram āsuram
 28 te vadhyamānā madbāṇair vajravegair ayasmayaiḥ
     paryabhramanta vai rājann asurāḥ kālacoditāḥ
 29 tato mātalir apy āśu purastātl nipatann iva
     mahīm avātarat kṣipraṃ rathenādityavarcasā
 30 tato rathasahasrāṇi ṣaṣṭis teṣām amarṣiṇām
     yuyutsūnāṃ mayā sārdhaṃ paryavartanta bhārata
 31 tān ahaṃ niśitair bāṇair vyadhamaṃ gārdhravājitaiḥ
     te yuddhe saṃnyavartanta samudrasya yathormayaḥ
 32 neme śakyā mānuṣeṇa yuddheneti pracintya vai
     tato 'ham ānupūrvyeṇa sarvāṇy astrāṇy ayojayam
 33 tatas tāni sahasrāṇi rathānāṃ citrayodhinām
     astrāṇi mama divyāni pratyaghnañ śanakair iva
 34 rathamārgān vicitrāṃs te vicaranto mahārathāḥ
     pratyadṛśyanta saṃgrāme śataśo 'tha sahasraśaḥ
 35 vicitramukuṭāpīḍā vicitrakavaca dhvajāḥ
     vicitrābharaṇāś caiva nandayantīva me manaḥ
 36 ahaṃ tu śaravarṣais tān astrapramuditai raṇe
     nāśaknuvaṃ pīḍayituṃ te tu māṃ paryapīḍayan
 37 taiḥ pīḍyamāno bahubhiḥ kṛtāstraiḥ kuśalair yudhi
     vyathito 'smi mahāyuddhe bhayaṃ cāgān mahan mama
 38 tato 'haṃ devadevāya rudrāya praṇato raṇe
     svasti bhūtebhya ity uktvā mahāstraṃ samayojayam
     yat tad raudram iti khyātaṃ sarvāmitra vināśanam
 39 tato 'paśyaṃ triśirasaṃ puruṣaṃ nava locanam
     trimukhaṃ ṣaḍ bhujaṃ dīptam arkajvalana mūrdhajam
     lolihānair mahānāgaiḥ kṛtaśīrṣam amitrahan
 40 vibhīs tatas tad astraṃ tu ghoraṃ raudraṃ sanātanam
     dṛṣṭvā gāṇḍīvasaṃyogam ānīya bharatarṣabha
 41 namaskṛtvā trinetrāya śarvāyāmita tejase
     muktavān dānavendrāṇāṃ parābhāvāya bhārata
 42 muktamātre tatas tasmin rūpāṇy āsan sahasraśaḥ
     mṛgāṇām atha siṃhānāṃ vyāghrāṇāṃ ca viśāṃ pate
     ṛkṣāṇāṃ mahiṣāṇāṃ ca pannagānāṃ tathā gavām
 43 gajānāṃ sṛmarāṇāṃ ca śarabhāṇāṃ ca sarvaśaḥ
     ṛṣabhāṇāṃ varāhāṇāṃ mārjārāṇāṃ tathaiva ca
     śālāvṛkāṇāṃ pretānāṃ bhuruṇḍānāṃ ca sarvaśaḥ
 44 gṛdhrāṇāṃ garuḍānāṃ ca makarāṇāṃ tathaiva ca
     piśācānāṃ sayakṣāṇāṃ tathaiva ca suradviṣām
 45 guhyakānāṃ ca saṃgrāme nairṛtānāṃ tathaiva ca
     jhaṣāṇāṃ gajavaktrāṇām ulūkānāṃ tathaiva ca
 46 mīnakūrma samūhānāṃ nānāśastrāsi pāṇinām
     tathaiva yātu dānānāṃ gadā mudgaradhāriṇām
 47 etaiś cānyaiś ca bahubhir nānārūpadharais tathā
     sarvam āsīj jagad vyāptaṃ tasminn astre visarjite
 48 triṣirobhiś caturdaṃṣṭraiś caturāsyaiś caturbhujaiḥ
     anekarūpasaṃyuktair māṃsaṃ medo vasāśibhiḥ
     abhīkṣṇaṃ vadhyamānās te dānavā ye samāgatāḥ
 49 arkajvalana tejobhir vajrāśanisamaprabhaiḥ
     adir sāramayaiś cānyair bāṇair arividāraṇaiḥ
     nyahanaṃ dānavān sarvān muhūrtenaiva bhārata
 50 gāṇḍīvāstra praṇunnāṃs tān gatāsūn nabhasaś cyutān
     dṛṣṭvāhaṃ prāṇamaṃ bhūyas tripuraghnāya vedhase
 51 tathā raudrāstra niṣpiṣṭān divyābharaṇabhūṣitān
     niśāmya paramaṃ harṣam agamad deva sārathiḥ
 52 tad asahyaṃ kṛtaṃ karma devair api durāsadam
     dṛṣṭvā māṃ pūjayām āsa mātaliḥ śakrasārathiḥ
 53 uvāca cedaṃ vacanaṃ prīyamāṇaḥ kṛtāñjaliḥ
     surāsurair asahyaṃ hi karma yat sādhitaṃ tvayā
     na hy etat saṃyuge kartum api śaktaḥ sureśvaraḥ
 54 surāsurair avadhyaṃ hi puram etat khagaṃ mahat
     tvayā vimathitaṃ vīra svavīryāstra tapobalāt
 55 vidhvaste 'tha pure tasmin dānaveṣu hateṣu ca
     vinadantyaḥ striyaḥ sarvā niṣpetur nagarād bahiḥ
 56 prakīrṇakeśyo vyathitāḥ kurarya iva duḥkhitāḥ
     petuḥ putrān pitṝn bhrātṝñ śocamānā mahītale
 57 rudantyo dīnakaṇṭhyas tā vinadantyo hateśvarāḥ
     urāṃsi pāṇibhir ghnantyaḥ prasrastasragvi bhūṣaṇāḥ
 58 tac chokayuktam aśrīkaṃ duḥkhadainya samāhatam
     na babhau dānava puraṃ hatatviṭkaṃ hateśvaram
 59 gandharvanagarākāraṃ hatanāgam iva hradam
     śuṣkavṛkṣam ivāraṇyam adṛśyam abhavat puram
 60 māṃ tu saṃhṛṣṭamanasaṃ kṣipraṃ mātalir ānayat
     devarājasya bhavanaṃ kṛtakarmāṇam āhavāt
 61 hiraṇyapuram ārujya nihatya ca mahāsurān
     nivātakavacāṃś caiva tato 'haṃ śakram āgamam
 62 mama karma ca devendraṃ mātalir vistareṇa tat
     sarvaṃ viśrāvayām āsa yathā bhūtaṃ mahādyute
 63 hiraṇyapuraghātaṃ ca māyānāṃ canivāraṇam
     nivātakavacānāṃ ca vadhaṃ saṃkhye mahaujasām
 64 tac chrutvā bhagavān prītaḥ sahasrākṣaḥ puraṃdaraḥ
     marudbhiḥ sahitaḥ śrīmān sādhu sādhv ity athābravīt
 65 tato māṃ devarājo vai samāśvāsya punaḥ punaḥ
     abravīd vibudhaiḥ sārdham idaṃ sumadhuraṃ vacaḥ
 66 atidevāsuraṃ karmakṛtam eta tvayā raṇe
     gurvarthaś ca mahāpārtha kṛtaḥ śatrūn ghnatā mama
 67 evam eva sadā bhāvyaṃ sthireṇājau dhanaṃjaya
     asaṃmūḍhena cāstrāṇāṃ kartavyaṃ pratipādanam
 68 aviṣahyo raṇe hi tvaṃ devadānavarākṣasaiḥ
     sayakṣāsuragandharvaiḥ sapakṣigaṇapannagaiḥ
 69 vasudhāṃ cāpi kaunteya tvad bāhubalanirjitām
     pālayiṣyati dharmātmā kuntīputro yudhiṣṭhiraḥ

SECTION CLXX

"Arjuna said, 'Then with rocks of the proportions of trees, there commenced a mighty shower of crags; and this exercised me exceedingly. And in that high encounter, I crushed (those crags) by swift-speeding showers of arrows, issuing from Mahendra's weapon, like unto the thunder-bolt itself. And when the rocks had been reduced to powder, there was generated fire; and the rocky dust fell like unto masses of flames. And when the showers of crags had been repelled, there happened near me a mightier shower of water, having currents of the proportions of an axle. And falling from the welkin, those thousands of powerful torrents covered the entire firmament and the directions and the cardinal points. And on account of the pouring of the shower, and of the blowing of the wind, and of roaring of the Daityas, nothing could be perceived. And touching heaven and the entire earth, and incessantly falling on the ground, the showers bewildered
p. 345
me. Thereupon, I discharged that celestial weapon which I had learnt from Indra--even the dreadful and flaming Visoshana: and by that the water was dried up. And, O Bharata, when the rocky shower had been destroyed, and the watery shower had been dried up, the Danavas began to spread illusions of fire and wind. Then by aqueous appliances I extinguished the flames; and by a mighty rock-issuing arm, resisted the fury of the winds. And when these had been repelled, the Danavas, irrepressible in battle, O foremost of the Bharata, simultaneously created various illusions. And there happened a tremendous horrifying shower of rocks and dreadful weapons of fire and wind. And that illusory downpour afflicted me in fight. And then on all sides there appeared a dense and thick darkness. And when the world had been enveloped in deep and dense darkness, the steeds turned away, Matali fell off, and from his hand the golden lash fell to the earth. And, O foremost of the Bharatas, being frightened, he again and again cried, 'Where art thou?' And when he had been stupefied, a terrible fear possessed me. And then in a hurry, he spake unto me, saying, 'O Partha, for the sake of nectar, there had taken place a mighty conflict between the gods and the demons. I had seen that (encounter), O sinless one. And on the occasion of the destruction of Samvara, there had occurred a dreadful and mighty contest. Nevertheless I had acted as charioteer to the lord of the celestials. In the same way, on the occasion of the slaying of Vritra, the steeds had been conducted by me. And I had also beheld the high and terrific encounter with Virochana's son, and, O Pandava, with Vala, and with Prahrada and with others also. In these exceedingly dreadful battles, I was present; but, O Pandu's son, never (before) had I lost my senses. Surely the Great-father hath ordained the destruction of all creatures; for this battle cannot be for any other purpose than destruction of the universe.' Having heard these words of his, pacifying my perturbation by my own effort, I will destroy the mighty energy of the illusion spread by the Danavas quoth I unto the terrified Matali. Behold the might of my arms, and the power of my weapons and of the bow, Gandiva. To-day even by (the help of) illusion-creating arms, will I dispel this deep gloom and also this horrible illusion of theirs. Do not fear, O charioteer. Pacify thyself.' Having said this, O lord of men, I created for the good of the celestials, an illusion of arms capable of bewildering all beings. And when (their) illusion had been dispelled, some of the foremost amongst the Asuras, of unrivalled prowess, again spread diverse kinds of illusion. Thereupon, now (the world) displayed itself, and now it was devoured by darkness; and now the world disappeared from view and now it was submerged under water. And when it had brightened up. Matali, sitting in front of the car, with the wellconducted steeds, began to range that hair-erecting field. Then the fierce Nivata-Kavachas assailed me. And finding my opportunity. I began to send them to the mansion of Yama. Thereupon, in that conflict then raging, calculated to annihilate the Nivata-Kavachas on a sudden, I could not see the Danavas concealed by illusion."

 

The Mahabharata The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

Book 3 (Vana parva)

Book 3
Chapter 171

  1 [arj]
      tato mām abhiviśvastaṃ saṃrūḍhaśaravikṣatam
      devarājo 'nugṛhyedaṃ kāle vacanam abravīt
  2 divyāny astrāṇi sarvāṇi tvayi tiṣṭhanti bhārata
      na tvābhibhavituṃ śakto mānuṣo bhuvi kaś cana
  3 bhīṣmo droṇaḥ kṛpaḥ karṇaḥ śakuniḥ saha rājabhiḥ
      saṃgrāmasthasya te putra kalāṃ nārhanti ṣoḍaśīm
  4 idaṃ ca me tanutrāṇaṃ prāyacchan maghavān prabhuḥ
      abhedyaṃ kavacaṃ divyaṃ srajaṃ caiva hiraṇmayīm
  5 devadattaṃ ca me śaṅkhaṃ devaḥ prādān mahāravam
      divyaṃ cedaṃ kirīṭaṃ me svayam indro yuyoja ha
  6 tato divyāni vastrāṇi divyāny ābharaṇāni ca
      prādāc chakro mamaitāni rucirāṇi bṛhanti ca
  7 evaṃ saṃpūjitas tatra sukham asmy uṣito nṛpa
      indrasya bhavane puṇye gandharvaśiśubhiḥ saha
  8 tato mām abravīc chakraḥ prītimān amaraiḥ saha
      samayo 'rjuna gantuṃ te bhrātaro hi smaranti te
  9 evam indrasya bhavane pañcavarṣāṇi bhārata
      uṣitāni mayā rājan smaratā dyūtajaṃ kalim
  10 tato bhavantam adrākṣaṃ bhrātṛbhiḥ parivāritam
     gandhamādanam āsādya parvatasyāsya mūrdhani
 11 [y]
     diṣṭyā dhanaṃjayāstrāṇi tvayā prāptāni bhārata
     diṣṭyā cārādhito rājā devānām īśvaraḥ prabhuḥ
 12 diṣṭyā ca bhagavān sthāṇur devyā saha paraṃtapa
     sākṣād dṛṣṭaḥ suyuddhena toṣitaś ca tvayānagha
 13 diṣṭyā ca lokapālais tvaṃ sametasl bharatarṣabha
     diṣṭyā vardhāmahe sarve diṣṭyāsi punarāgataḥ
 14 adya kṛtsnām imāṃ devīṃ vijitāṃ puramālinīm
     manye ca dhṛtarāṣṭrasya putrān api vaśīkṛtān
 15 tāni tv icchāmi te draṣṭuṃ divyāny astrāṇi bhārata
     yais tathā vīryavantas te nivātakavacā hatā
 16 [arj]
     śvaḥprabhāte bhavān draṣṭā divyāny astrāṇi sarvaśaḥ
     nivātakavacā ghorā yair mayā vinipātitāḥ
 17 [vai]
     evam āgamanaṃ tatra kathayitvā dhanaṃjayaḥ
     bhrātṛbhiḥ sahitaḥ sarvai rajanīṃ tām uvāsa ha

SECTION CLXXI

"Arjuna continued, 'Remaining invisible the Daityas began to fight with the help of illusion. And I too fought with them, resorting to the energy of visible weapons. And the shafts duly discharged from the Gandiva, began to sever their heads at those different places where they were respectively stationed. And thus assailed by me in the conflict, the Nivata-Kavachas, all on a sudden withdrawing the illusion, entered into their own city. And when the Daityas had fled, and when all had become visible, I there discovered hundreds and thousands of the slain. And there I saw by hundreds their shivered weapons, ornaments, limbs, and mail. And the horses could not find room for moving from one place to another; and on a sudden with a bound, they fell to coursing in the sky. Then remaining invisible, the Nivata-Kavachas covered the entire welkin with masses of crags. And, O Bharata, other dreadful Danavas, entering into the entrails of the earth, took up horses' legs and chariot-wheels. And as I was fighting, they, hard besetting my horses with rocks, attacked me together with (my) car. And with the crags that had fallen and with others that were falling, the place where I was, seemed to be a mountain cavern. And on myself being covered with crags and on the horses being hard pressed, I became sore distressed and this was marked by Matali. And on seeing me afraid, he said unto me, 'O Arjuna, Arjuna! be thou not afraid; send that weapon, the thunder-bolt, O lord of men.' Hearing those words of his, I then discharged the favourite weapon of the king of the celestials--the dreadful thunderbolt. And inspiring the Gandiva with mantras, I, aiming at the locality of the crags, shot sharpened iron shafts of the touch of the thunder-bolt. And sent by the thunder, those adamantine arrows entered into all those illusions and into the midst of those Nivata-Kavachas. And slaughtered by the vehemence of the thunder, those Danavas resembling cliffs, fell to the earth together in masses. And entering amongst those Danavas that had carried away the steeds of the car into the interior of the earth, the shafts sent them into the mansion of Yama. And that quarter was completely covered with the Nivata-Kavachas that had been killed or baffled, comparable unto cliffs and lying scattered like crags. And then no injury appeared to have been sustained either by the horses, or by the car, or by Matali, or by me, and this seemed strange. Then, O king, Matali addressed me smiling, 'Not in the celestials themselves, O Arjuna, is seen the prowess that is seen in thee. And when the Danava hosts had been destroyed, all their females began to bewail in that city, like unto cranes in autumn. Then with Matali I entered that city, terrifying with the rattling of my car the wives of the Nivata-Kavachas. Thereupon, seeing those ten thousand horses like unto peacocks (in hue), and also that chariot resembling the sun, the women fled in swarms. And like unto (the sounds of) rocks falling on a mountain, sounds arose of the (falling) ornaments of the terrified dames. (At length), the panic-stricken wives of the Daityas entered into their respective golden places variegated with innumerable jewels.
p. 347
'Beholding that excellent city, superior to the city of the celestials themselves, I asked Matali, saying, 'Why do not the celestials reside in such (a place)? Surely, this appeareth superior to the city of Purandara.' Thereat, Matali said, 'In days of yore, O Partha, even this was the city of our lord of the celestials. Afterwards the celestials were driven from hence by the Nivata-Kavachas. Having performed the most rigid austerities, they had gratified the Grand-father and had asked (and obtained) the boons--namely, that they might reside here, and that they might be free from danger in wars with the gods.' Then Sakra addressed the self-create lord saying, 'Do thou, O lord, desirous of our own welfare do what is proper.' Thereupon, O Bharata, in this matter the Lord commanded (Indra), saying, 'O slayer of foes, in another body, even thou shalt be (the destroyer of the Danavas).' Then, in order to slaughter them, Sakra rendered unto thee those weapons. The gods had been unable to slay these, who have been slain by thee. O Bharata, in the fullness of time, hadst thou come hither, in order to destroy them and thou hast done so. O foremost of men, with the object that the demons might be killed, Mahendra had conferred on thee the excellent prime energy of these weapons.'
"Arjuna continued, 'After having destroyed the Danavas, and also subdued that city, with Matali I again went to that abode of the celestials.'"

Book 3

chapter 172

 1 [vai]
      tasyāṃ rajanyāṃ vyuṣṭāyāṃ dharmarājo yudhiṣṭhiraḥ
      utthāyāvaśya kāryāṇi kṛtavān bhratṛbhiḥ saha
  2 tataḥ saṃcodayām āsa so 'rjunaṃ bhrātṛnandanam
      darśayāstrāṇi kaunteya yair jitā dānavās tvayā
  3 tato dhanaṃjayo rājan devair dattāni pāṇḍavaḥ
      astrāṇi tāni divyāni darśayām āsa bhārata
  4 yathānyāyaṃ mahātejā śaucaṃ paramam āsthitaḥ
      girikūbaraṃ pādapāṅgaṃ śubhaveṇutriveṇukam
      pārthivaṃ ratham āsthāya śobhamāno dhanaṃjayaḥ
  5 tataḥ sudaṃśitas tena kavacena suvarcasā
      dhanur ādāya gāṇḍīvaṃ devadattaṃ ca vārijam
  6 śośubhyamānaḥ kaunteya ānupūrvyān mahābhujaḥ
      astrāṇi tāni divyāni darśanāyopacakrame
  7 atha prayokṣyamāṇena divyāny astrāṇi tena vai
      samākrāntā mahī padbhyāṃ samakampata sadrumā
  8 kṣubhitāḥ saritaś caiva tathaiva ca mahodadhiḥ
      śailāś cāpi vyaśīryanta na vavau ca samīraṇaḥ
  9 na babhāse sahasrāṃśur na jajvāla ca pāvakaḥ
      na vedāḥ pratibhānti sma dvijātīnāṃ kathaṃ cana
  10 antarbhūmi gatā ye ca prāṇino janamejaya
     pīḍyamānāḥ samutthāya pāṇḍavaṃ paryavārayan
 11 vepamānāḥ prāñjalayas te sarve pihitānanāḥ
     dahyamānās tadāstrais tair yācanti sma dhanaṃjayam
 12 tato brahmarṣayaś caiva sidhāś caiva surarṣayaḥ
     jaṅgamāni ca bhūtāni sarvāṇy evāvatasthire
 13 rājarṣayaś ca pravarās tathaiva ca divaukasaḥ
     yakṣarākṣasa gandharvās tathaiva ca patatriṇaḥ
 14 tataḥ pitāmahaś caiva lokapālāś ca sarvaśaḥ
     bhagavāṃś ca mahādevaḥ sagaṇo 'bhyāyayau tadā
 15 tato vāyur mahārāja divyair mālyaiḥ sugandhibhiḥ
     abhitaḥ pāṇḍavāṃś citrair avacakre samantataḥ
 16 jaguś ca gāthā vividhā gandharvāḥ suracoditāḥ
     nanṛtuḥ saṃghaśaś caiva rājann apsarasāṃ gaṇāḥ
 17 tasmiṃs tu tumule kāle nāradaḥ suracoditaḥ
     āgamyāha vaco pārthaṃ śravaṇīyam idaṃ nṛpa
 18 arjunārjuna mā yuṅkṣva divyāny astrāṇi bhārata
     naitāni niradhiṣṭhāne prayujyante kadā cana
 19 adhiṣṭhāne na vānārtaḥ prayuñjīta kadā cana
     prayoge sumahān doṣo hy astrāṇāṃ kurunandana
 20 etāni rakṣyamāṇāni dhanaṃjaya yathāgamam
     balavanti sukhārhāṇi bhaviṣyanti na saṃśayaḥ
 21 arakṣyamāṇāny etāni trailokyasyāpi pāṇḍava
     bhavanti sma vināśāya maivaṃ bhūyo kṛthāḥ kva cit
 22 ajātaśatro tvaṃ caiva drakṣyase tāni saṃyuge
     yojyamānāni pārthena dviṣatām avamardane
 23 nivāryātha tataḥ pārthaṃ sarve devā yathāgatam
     jagmur anye ca ye tatra samājagmur nararṣabha
 24 teṣu sarveṣu kauravya pratiyāteṣu pāṇḍavāḥ
     tasminn eva vane hṛṣṭās ta ūṣuḥ saha kṛṣṇayā

SECTION CLXXII

"Arjuna continued, 'Then while returning, I happened to descry a mighty unearthly city, moving at will, and having the effulgence of fire or the sun. And that city contained various trees composed of gems, and sweet-voiced feathered ones. And furnished with four gates, and gate-ways, and towers, that impregnable (city) was inhabited by the Paulamas and Kalakanjas. And it was made of all sorts of jewels and was unearthly, and of wonderful appearance. And it was covered with trees of all kinds of gems, bearing fruits and flowers. And it contained exceedingly beautiful unearthly birds. And it always swarmed throughout with cheerful Asuras, wearing garlands, and bearing in their hands darts, two edged swords, maces, bows, and clubs. And, O king, on seeing this wonderful city of the Daityas, I asked Matali saying, 'What is this that looketh so wonderful?' Thereat, Matali replied, 'Once on a time a Daitya's daughter, named Pulama and a mighty female of the Asura order, Kalaka by name, practised severe austerities for a thousand celestial years. And at the end of their austerities, the self-create conferred on them boons. And, O king of kings, they received these boons,--that their offspring might never suffer misfortune; that they might be incapable of being destroyed even by the gods, the Rakshasas and the Pannagas; and that they might obtain a highly effulgent and surpassingly fair aerial city, furnished with all manner of gems and invincible even by the celestials, the Maharshis, the Yakshas, the Gandharvas, the Pannagas, the Asuras
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and the Rakshasas. O best of the Bharatas, this is that unearthly aerial city devoid of the celestials, which is moving about, having been created for the Kalakeyas, by Brahma himself. And this city is furnished with all desirable objects, and is unknown of grief or disease. And, O hero, celebrated under the name of Hiranyapura, this mighty city is inhabited by the Paulamas and the Kalakanjas; and it is also guarded by those mighty Asuras. And, O king, unslayed by any of the gods, there they dwell cheerfully, free from anxiety and having all their desires gratified, O foremost of kings. Formerly, Brahma had destined destruction at the hands of mortals. Do thou, O Partha, in fight, compass with that weapon--the thunder-bolt--the destruction of the mighty and irrepressible Kalakanjas.'
"Arjuna continued, 'O lord of men, learning that they were incapable of being destroyed by the celestials and the Asuras, I cheerfully said unto Matali, 'Do thou speedily repair into yonder city. With weapons will I compass the annihilation of the haters of the lord of the celestials. Surely, there exist no wicked haters of the gods who ought not to be slain by me.' Thereupon Matali took me to the vicinity of Hiranyapura on the celestial chariot yoked with steeds. And seeing me, those sons of Diti, wearing various kinds of attire and ornament and accoutred in mail, flew at me with a mighty rush. And those foremost of the Danavas, of exceeding prowess, in wrath attacked me with arrows and bhallas and clubs and two-edged swords, and tomaras. Thereat, O king, resorting to my strength of lore, I resisted that great volley of weapons by a mighty shower of shafts; and also confounded them in conflict by ranging around in my car. And being bewildered, the Danavas began to push each other down. And having been confounded, they rushed at one another. And with flaming arrows, I severed their heads by hundreds. And hard pressed by me, the offspring of Diti, taking shelter within (their) city, soared with it to the firmament, resorting to the illusion proper to the Danavas. Thereupon, O son of the Kurus, covering the way of the Daityas, with a mighty discharge of shafts I obstructed their course. Then by virtue of the bestowal of the boon, the Daityas supported themselves easily on that sky-ranging unearthly aerial city, going anywhere at will and like unto the sun. And now (the city) entered unto the earth and now it rose upwards; and at one time it went in a crooked way and at another time it submerged into water. At this, O represser of foes, I assailed that mighty city, going anywhere at will, and resembling Amaravati. And, O best of the Bharatas, I attacked the city containing those sons of Diti, with multitudes of shafts, displaying celestial weapons. And battered and broken by the straight-coursing iron shafts, shot by me, the city of the Asuras, O king, fell to the earth. And they also, wounded by my iron arrows having the speed of the thunder, began, O monarch, to go about, being urged by destiny. Then ascending to the sky, Matali, as if falling in front, swiftly descended to the earth, on that chariot of solar resplendence. Then, O Bharata, environed me sixty thousand cars belonging to those wrathful ones eager to battle with me. And with sharpened shafts graced with feathers of the vulture, I destroyed those (cars). At this, thinking, 'These
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our hosts are incapable of being vanquished by mortals, they became engaged in the conflict, like unto the surges of the sea.' Thereupon I gradually began to fix (on the string) unearthly weapons. At this, thousands of weapons (shot) by those wonderfully warring charioteers, by degrees opposed my unearthly arms and in the field I saw hundreds and thousands of mighty (demons) ranging on their cars, in various manoeuvres. And being furnished with variegated mail and standards and diverse ornaments, they delighted my mind. And in the conflict I could not afflict them by showers of shafts, but they did not afflict me. And being afflicted by those innumerable ones, equipped in weapons and skilled in fight, I was pained in that mighty encounter and a terrible fear seized me. Thereupon collecting (my energies) in fight, I (bowed down) unto that god of gods, Raudra, and saying, 'May welfare attend on all beings!' I fixed that mighty weapon which, celebrated under the name of Raudra, is the destroyer of all foes. Then I beheld a male person having three heads, nine eyes, three faces, and six arms. And his hair was flaming like fire or the sun. And, O slayer of foes, for his dress, he had mighty serpents, putting out their tongues. And saying, O best of the Bharatas, the dreadful and eternal Raudra, I being free from fear, set it on the Gandiva; and, bowing unto the three-eyed Sarva of immeasurable energy, let go (the weapon), with the object of vanquishing those foremost of the Danavas, O Bharata. And, O lord of men, as soon as it had been hurled, there appeared on the scene by thousands, forms of deer, and of lions, and of tigers, and of bears and of buffaloes, and of serpents, and of kine, and of sarabhas, and of elephants, and of apes in multitudes, and of bulls, and of boars, and of cats, and of dogs, and of spectres, and of all the Bhurundas, and of vultures, and of Garudas, of chamaras, and of all the leopards, and of mountains, and of seas, and of celestials, and of sages, and of all the Gandharvas, and of ghosts with the Yakshas, and of the haters of the gods, (Asuras), and of the Guhyakas in the field, and of the Nairitas and of elephant-mouthed sharks, and of owls, and of beings having the forms of fishes and horses, and of beings bearing swords and various other weapons, and of Rakshasas wielding maces and clubs. And on that weapon being hurled all the universe became filled with these as well as many others wearing various shapes. And again and again wounded by beings of various sights with (pieces of) flesh, fat, bones, and marrow on their persons,--some having three heads, and some four tusks, and some four mouths, and some four arms,--the Danavas met with destruction. And, then, O Bharata, in a moment I slew all those Danavas, with other swarms of arrows composed of the quintessence of stone, flaming like fire or the sun, and possessed of the force of the thunder-bolt. And, seeing them hewn by the Gandiva, and deprived of life, and thrown from the sky, I again bowed unto that god--the Destroyer of Tripura. And, seeing those adorned with unearthly ornaments, crushed by the weapon, the Raudra, the charioteer of the celestials, experienced the greatest delight. And having witnessed the accomplishment of that unbearable feat incapable of being achieved even by the celestials themselves, Matali, the charioteer of Sakra, paid
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homage unto me; and well-pleased, with joint hands said these words. 'The feat that hath been achieved by thee, is incapable of being borne even by the gods, nay,--in battle, the lord of the celestials himself cannot perform this deed. The sky-coursing mighty city incapable of being destroyed by the gods and the Asuras hast thou, O hero, crushed by thy own prowess and by the energy of asceticism. And when that aerial city had been destroyed, and when the Danavas also had been slain, their wives, uttering cries of distress, like unto Kurari birds, with hair dishevelled came out of the city. And bewailing for their sons and brothers and fathers, they fell on the ground and cried with distressful accents. And on being deprived for their lords, they beat their breasts, their garlands and ornaments fallen off. And that city of Danavas, in appearance like unto the city of the Gandharvas filled with lamentations and stricken with dole and distress, and bereft of grace even like unto a lake deprived of (its) elephants, or like unto a forest deprived of trees and (deprived of its) masters, looked no longer beautiful--but it vanished, like a cloud-constructed city. And when I had accomplished the task, eftsoons from the field Matali took me of delighted spirits, unto the abode of the lord of the celestials. And having slain those mighty Asuras, and destroyed Hiranyapura, and having also killed the Nivata-Kavachas, I came unto Indra. And, O exceedingly resplendent one, as it had fallen out, Matali related in detail unto Devendra that entire achievement of mine. And with the Marutas, hearing of the destruction of Hiranyapura, of the neutralisation of the illusion, and of the slaughter of the highly powerful Nivatakavachas in fight, the prosperous thousand-eyed divine Purandara was well pleased, and exclaimed, 'Well done; Well done!' And the king of the celestials together with the celestials, cheering me again and again, said these sweet words, 'By thee hath been achieved a feat incapable of being achieved by the gods and the Asuras. And, O Partha, by slaying my mighty enemies, thou hast paid the preceptor's fee. And, O Dhananjaya, thus in battle shalt thou always remain calm, and discharge the weapons unerringly, and there shall not stand thee in fight celestials, and Danavas, and Rakshasas, and Yakshas, and Asuras, and Gandharvas and birds and serpents. And, O Kaunteya, by conquering it even by the might of thy arms, Kunti's son Yudhishthira, will rule the earth.'"

Book 3
Chapter 173

 1 [janam]
      tasmin kṛtāstre rathināṃ pradhāne; pratyāgate bhavanād vṛtra hantuḥ
      ataḥ paraṃ kim akurvanta pārthāḥ; sametya śūreṇa dhanaṃjayena
  2 [vai]
      vaneṣu teṣv eva tu te narendrāḥ; sahārjunenendra samena vīrāḥ
      tasmiṃś ca śailapravare suramye; dhaneśvarākrīḍa gatā vijahruḥ
  3 veśmāni tāny apratimāni paśyan; krīḍāś ca nānādrumasaṃnikarṣāḥ
      cacāra dhavī bahudhā narendraḥ; so 'streṣu yattaḥ satataṃ kirīṭī
  4 avāpya vāsaṃ naradeva putrāḥ; prasādajaṃ vaiśvaraṇasya rājñaḥ
      na prāṇināṃ te spṛhayanti rājañ; śivaś ca kālaḥ sa babhūva teṣām
  5 sametya pārthena yathaika rātram; ūṣuḥ samās tatra tadā catasraḥ
      pūrvāś ca so tā daśa pāṇḍavānāṃ; śivā babhūvur vasatāṃ vaneṣu
  6 tato 'bravīd vāyusutas tarasvī; jiṣṇuś ca rājānam upopaviśya
      yamau ca vīrau surarājakalpāv; ekāntam āsthāya hitaṃ priyaṃ ca
  7 tava pratijñāṃ kururājasatyāṃ; cikīrṣamāṇās tvad anu priyaṃ ca
      tato 'nugacchāma vanāy apāsya; suyodhanaṃ sānucaraṃ nihantum
  8 ekā daśaṃ varṣam idaṃ vasāmaḥ; suyodhanenātta sukhāḥ sukhārhāḥ
      taṃ vañcayitvādhama buddhiśīlam; ajñātavāsaṃ sukham āpnuyāmaḥ
  9 tavājñayā pārthiva nirviśaṅkā; vihāya mānaṃ vicaran vanāni
      samīpavāsena vilobhitās te; jñāsyanti nāsmān apakṛṣṭa deśān
  10 saṃvatsaraṃ taṃ tu vihṛtya gūḍhaṃ; narādhamaṃ taṃ sukham uddharema
     niryātya vairaṃ saphalaṃ sapuṣpaṃ; tasmai narendrādhamapūruṣāya
 11 suyodhanāyānucarair vṛtāya; tato mahīm āhara dharmarāja
     svargopamaṃ śailam imaṃ caradbhiḥ; śakyo vihantuṃ naradeva śokaḥ
 12 kīrtiś ca te bhārata puṇyagandhā; naśyeta lokeṣu carācareṣu
     tat prāpya rājyaṃ kurupuṃgavānāṃ; śakyaṃ mahat prāptam atha kriyāś ca
 13 idaṃ tu śakyaṃ satataṃ narendra; prāptuṃ tvayā yal labhase kuberāt
     kuruṣva buddhiṃ dviṣatāṃ vadhāya; kṛtāgasāṃ bhārata nigrahe ca
 14 tejas tavograṃ na saheta rājan; sametya sākṣād api vajrapāṇiḥ
     na hi vyathāṃ jātu kariṣyatas tau; sametya devair api dharmarāja
 15 tvadarthasiddhyartham abhipravṛttau; suparṇaketuś ca śineś ca naptā
     yathaiva kṛṣṇo 'pratimo balena; tathaiva rājan sa śinipravīraḥ
 16 tavārtha siddhyartham abhipravṛttau; yathaiva kṛṣṇaḥ saha yādavais taiḥ
     tathaiva cāvāṃ naradeva varya; yamau ca vīrau kṛtinau prayoge
     tvadarthayogaprabhava pradhānāḥ; samaṃ kariṣyāma parān sametya
 17 tatas tad ājñāya mataṃ mahātmā; teṣāṃ sa dharmasya suto variṣṭhaḥ
     pradakṣiṇaṃ vaiśravaṇādhivāsaṃ; cakāra dharmārthavid uttamaujaḥ
 18 āmantrya veśmāni nadīḥ sarāṃsi; sarvāṇi rakṣāṃsi ca dharmarājaḥ
     yathāgataṃ mārgam avekṣamāṇaḥ; punar giriṃ caiva nirīkṣamāṇaḥ
 19 samāptakarmā sahitaḥ suhṛdbhir; jitvā sapatnāṃ pratilabhya rājyam
     śailendra bhūyas tapase dhṛtātmā; draṣṭā tavāsmīti matiṃ cakāra
 20 vṛtaḥ sa sarvair anujair dvijaiś ca; tenaiva mārgeṇa patiḥ kurūṇām
     uvāha caināṃ sagaṇāṃs tathaiva; ghaṭotkacaḥ parvatanirjhareṣu
 21 tān prasthitān prītimanā maharṣiḥ; piteva putrān anuśiṣya sarvān
     sa lomaśaḥ prītamanā jagāma; divaukasāṃ puṇyatamaṃ nivāsam
 22 tenānuśiṣṭārṣṭiṣeṇena caiva; tīrthāni ramyāṇi tapovanāni
     mahānti cānyāni sarāṃsi pārthāḥ; saṃpaśyamānāḥ prayayur narāgryāḥ

SECTION CLXXIII

"Arjuna continued, 'Then firmly confident, the sovereign of the celestials considering as his own, pertinently said these words unto me wounded by cleaving shafts, 'All the celestial weapons, O Bharata, are with thee, so no man on earth will by any means be able to over-power thee. And, O son, when thou art in the field, Bhishma and Drona and Kripa and Karna and Sakuni together with other Kshatriyas shall not amount unto one-sixteenth part of thee.' And the lord Maghavan granted me this golden garland and this shell, Devadatta, of mighty roars, and also his celestial mail impenetrable
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and capable of protecting the body. And Indra himself set on my (head) this diadem. And Sakra presented me with these unearthly apparels and unearthly ornaments, elegant and rare. In this manner, O king, (duly) honoured, I delightfully dwelt in Indra's sacred abode with the children of the Gandharvas. Then, well-pleased, Sakra, together with the celestials, addressed me, saying, 'O Arjuna, the time hath come for thy departure; thy brothers have thought of thee.' Thus, O Bharata, remembering the dissensions arising from that gambling, did I, O king, pass those five years in the abode of Indra. Then have I come and seen thee surrounded by our brothers on the summit of this lower range of the Gandhamadana.'
"Yudhishthira said, 'O Dhananjaya, by fortune it is that the weapons have been obtained by thee; by fortune it is that the master of the immortals hath been adored by thee. O repressor of foes, by fortune it is that the divine Sthanu together with the goddess had become manifest unto thee and been gratified by thee in battle, O sinless one; by fortune it is that thou hadst met with the Lokapalas, O best of the Bharatas. O Partha, by fortune it is that we have prospered; and by fortune it is that thou hast come back. To-day I consider as if the entire earth engarlanded with cities hath already been conquered, and as if the sons of Dhritarashtra have already been subdued. Now, O Bharata, I am curious to behold those celestial weapons wherewith thou hadst slain the powerful Nivata-Kavachas.'"
"Thereat Arjuna said, 'Tomorrow in the morning thou wilt see all the celestial weapons with which I slew the fierce Nivata-Kavachas.'"
Vaisampayana said, "Thus having related (the facts touching) the arrival, Dhananjaya passed that night there, together with all his brothers."

Book 3
Chapter 174

1 [vai]
      nagottamaṃ prasravaṇair upetaṃ; diśāṃ gajaiḥ kiṃnarapakṣibhiś ca
      sukhaṃ nivāsaṃ jahatāṃ hi teṣāṃ; na prītir āsīd bharatarṣabhāṇām
  2 tatas tu teṣāṃ punar eva harṣaḥ; kailāsam ālokya mahān babhūva
      kubera kāntaṃ bharatarṣabhāṇāṃ; mahīdharaṃ vāridharaprakāśam
  3 samucchrayān parvatasaṃnirodhān; goṣṭhān girīṇāṃ girisetumālāḥ
      bahūn prapātāṃś ca samīkṣya vīrāḥ; sthalāni nimnāni ca tatra tatra
  4 tathaiva cānyāni mahāvanāni; mṛgadvijānekapa sevitāni
      ālokayanto 'bhiyayuḥ pratītās; te dhanvinaḥ khaḍgadharā narāgryāḥ
  5 vanāni ramyāṇi sarāṃsi nadyo; guhā girīṇāṃ girigahvarāṇi
      ete nivāsāḥ satataṃ babhūvur; niśāniśaṃ prāpya nararṣabhāṇām
  6 te durga vāsaṃ bahudhā niruṣya; vyatītya kailāsam acintyarūpam
      āsedur atyartha manoramaṃ vai; tam āśramāgryaṃ vṛṣaparvaṇas te
  7 sametya rājñā vṛṣaparvaṇas te; pratyarcitās tena ca vītamohāḥ
      śaśaṃsire vistaraśaḥ pravāsaṃ; śivaṃ yathāvad vṛṣaparvaṇas te
  8 sukhoṣitās tatra ta ekarātraṃ; puṇyāśrame devamaharṣijuṣṭe
      abhyāyayus te badarīṃ viśālāṃ; sukhena vīrāḥ punar eva vāsam
  9 ūṣus tatas tatra mahānubhāvā; nārāyaṇa sthānagatā narāgryāḥ
      kubera kāntāṃ nalinīṃ viśokāḥ; saṃpaśyamānāḥ surasiddhajuṣṭām
  10 tāṃ cātha dṛṣṭvā nalinīṃ viśokāḥ; pāṇḍoḥ sutāḥ sarvanarapravīrāḥ
     te remire nandanavāsam etya; dvijarṣayo vītabhayā yathaiva
 11 tataḥ krameṇopayayur nṛvīrā; yathāgatenaiva pathā samagrāḥ
     vihṛtya māsaṃ sukhino badaryāṃ; kirāta rājño viṣayaṃ subāhoḥ
 12 cīnāṃs tukhārān daradān sadārvān; deśān kuṇindasya ca bhūri ratnān
     atītya durgaṃ himavatpradeśaṃ; puraṃ subāhor dadṛśur nṛvīrāḥ
 13 śrutvā ca tān pārthiva putrapautrān; prāptān subāhur viṣaye samagrān
     pratyudyayau prītiyutaḥ sa rājā; taṃ cābhyanandan vṛṣabhāḥ kurūṇām
 14 sametya rājñā tu subāhunā te; sūtair viśoka pramukhaiś ca sarvaiḥ
     sahendrasenaiḥ paricārakaiś ca; paurogavair ye ca mahānasasthāḥ
 15 sukhoṣitās tatra ta ekarātraṃ; sutān upādāya rathāṃś ca sarvān
     ghaṭotkacaṃ sānucaraṃ visṛjya; tato 'bhyayur yāmunam adrirājam
 16 tasmin girau prasravaṇopapanne; himottarīyāruṇa pāṇḍusānau
     viśākha yūpaṃ samupetya cakrus; tadā nivāsaṃ puruṣapravīrāḥ
 17 varāhanānāmṛgapakṣijuṣṭaṃ; mahad vanaṃ caitraratha prakāśam
     śivena yātvā mṛgayā pradhānāḥ; saṃvatsaraṃ tatra vane vijahruḥ
 18 tatrāsasādātibalaṃ bhujaṃgaṃ; kṣudhārditaṃ mṛtyum ivograrūpam
     vṛkodaraḥ parvata kandarāyāṃ; viṣādamohavyathitāntar ātmā
 19 dvīpo 'bhavad yatra vṛkodarasya; yudhiṣṭhiro dharmabhṛtāṃ variṣṭhaḥ
     amokṣayad yas tam ananta tejā; grāheṇa saṃveṣṭhita sarvagātram
 20 te dvādaśaṃ varṣam athopayāntaṃ; vane vihartuṃ kuravaḥ pratītāḥ
     tasmād vanāc caitraratha prakāśāc; chriyā jvalantas tapasā ca yuktāḥ
 21 tataś ca yātvā marudhanva pārśvaṃ; sadā dhanurveda ratipradhānāḥ
     sarasvatīm etya nivāsakāmāḥ; saras tato dvaitavanaṃ pratīyuḥ
 22 samīkṣya tān daitavane niviṣṭān; nivāsinas tatra tato 'bhijagmuḥ
     tapo damācāra samādhiyuktās; tṛṇoda pātrāharaṇāśma kuṭṭāḥ
 23 plakṣākṣa rauhītaka vetasāś ca; snuhā badaryaḥ khadirāḥ śirīṣāḥ
     bilveṅgudāḥ pīlu śamī karīrāḥ; sarasvatī tīraruhā babhūvuḥ
 24 tāṃ yakṣagandharvamaharṣikāntām; āyāga bhūtām iva devatānām
     sarasvatīṃ prītiyutāś carantaḥ; sukhaṃ vijahrur naradeva putrāḥ

SECTION CLXXIV

Vaisampayana continued, "And when the night had passed, Yudhishthira the just, arose and together with his brothers, performed the necessary duties. He then spake unto Arjuna, that delight of his mother, saying, 'O Kaunteya, do thou show (me) those weapons with which thou vanquished the Danavas.' Thereat, O king, the exceedingly powerful Dhananjaya, the son of Pandu, duly practising extreme purity, showed those weapons, O Bharata, which had been given unto him by the celestials. Dhananjaya seated on the earth, as his chariot, which had the mountain for its pole, the base of the axle and the cluster of beautiful-looking bamboo trees for its socket-pole, looked resplendent with that celestial armour of great lustre, took his bow Gandiva and the conch-shell given to him by the gods, commenced to exhibit those celestial weapons in order. And as those celestial weapons had been set, the Earth being oppressed with the feet (of Arjuna), began to tremble with (its) trees; and the rivers and the mighty main became vexed; and the rocks were riven; and the air was hushed. And the sun did not shine; and fire did not flame; and by no means did the Vedas of the twice-born once shine. And, O Janamejaya, the creatures peopling the interior of the earth, on being
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afflicted, rose and surrounded the Pandava, trembling with joined hands and contorted countenances. And being burnt by those weapons, they besought Dhananjaya (for their lives). Then the Brahmarshis, and the Siddhas, and the Maharshis and the mobile beings--all these appeared (on the scene). And the foremost Devarshis, and the celestials and the Yakshas and the Rakshasas and the Gandharvas and the feathered tribes and the (other) sky-ranging beings--all these appeared (on the scene). And the Great-sire and all the Lokapalas and the divine Mahadeva, came thither, together with their followers. Then, O great king, bearing unearthly variegated blossoms Vayu (the Wind-god) fell to strewing them around the Pandava. And sent by the celestials, the Gandharvas chanted various ballads; and, O monarch, hosts of the Apsaras danced (there). At such a moment, O king, sent by the celestials, Narada arrived (there) and addressed Partha in these sweet words, 'O Arjuna, Arjuna, do thou not discharge the celestial weapons. These should never be discharged when there is no object (fit). And when there is an object (present), they should also by no means be hurled, unless one is sore pressed; for, O son of the Kurus, to discharge the weapons (without occasion), is fraught with great evil. And, O Dhananjaya, being duly kept as thou hast been instructed to these powerful weapons will doubtless conduce to thy strength and happiness. But if they are not properly kept, they, O Pandava, will become the instrument for the destruction of the three worlds. So thou shouldst not act in this way again. O Ajatasatru, thou too wilt behold even these weapons, when Partha will use them for grinding (thy) enemies in battle.'"
Vaisampayana continued, "Having prevented Partha the immortals with others that had come there, went to each his place, O foremost of men. And, O Kaurava, after they had all gone, the Pandavas began to dwell pleasantly in the same forest, together with Krishna."

Book 3
Chapter 175

1 [janam]
      kathaṃ nāgāyutaprāṇo bhīmaseno mahābalaḥ
      bhayam āhārayat tīvraṃ tasmād ajagarān mune
  2 paulastya yo ''hvayad yuddhe dhanadaṃ baladarpitaḥ
      nalinyāṃ kadanaṃ kṛtvā varāṇāṃ yakṣarakṣasām
  3 taṃ śaṃsasi bhayāviṣṭam āpannam arikarṣaṇam
      etad icchāmy ahaṃ śrotuṃ paraṃ kautūhalaṃ hi me
  4 [vai]
      bahvāścarye vane teṣāṃ vasatām ugradhanvinām
      prāptānām āśramād rājan rājarṣer vṛṣaparvaṇaḥ
  5 yadṛcchayā dhanuḥ pānir baddhakhaḍgo vṛkodaraḥ
      dadarśa tad vanaṃ ramyadevagandharvasevitam
  6 sa dadarśa śubhān deśān girer himavatas tadā
      devarṣisiddhacaritān apsarogaṇasevitān
  7 cakoraiś cakravākaiś ca pakṣibhir jīva jīvikaiḥ
      kolikair bhṛṅgarājaiś ca tatra tatra vināditān
  8 nityapuṣpaphalair vṛkṣair himasaṃsparśa komalaiḥ
      upetān bahula chāyair mano nayananandanaiḥ
  9 sa saṃpaśyan girinadīr vaiḍūdya maṇisaṃnibhaiḥ
      salilair himasaṃsparśair haṃsakāraṇḍavāyutaiḥ
  10 vanāni devadārūṇāṃ meghānām iva vāgurāḥ
     haricandana miśrāṇi tuṅgakālīyakāny api
 11 mṛgayāṃ paridhāvan sa sameṣu marudhanvasu
     vidhyan mṛgāñ śaraiḥ śuddhaiś cacāra sumahābalaḥ
 12 sa dadarśa mahākāyaṃ bhujaṅgaṃ lomaharṣaṇam
     giridurge samāpannaṃ kāyenāvṛtya kandaram
 13 parvatābhogavarṣmāṇaṃ bhogaiś candrārkamaṇḍalaiḥ
     citrāṅgam ajinaiś citrair haridrā sadṛśachavim
 14 guhākāreṇa vaktreṇa caturdaṃṣṭreṇa rājatā
     dīptākṣeṇātitāmreṇa lihantaṃ sṛkkiṇī muhuḥ
 15 trāsanaṃ sarvabhūtānāṃ kālāntakayamopamam
     niḥśvāsakṣveḍa nādena bhartsayantam iva sthitam
 16 sa bhīma sahasābhyetya pṛdākuḥ kṣudhito bhṛśam
     jagrāhājagaro grāho bhujayor ubhayor balāt
 17 tena saṃspṛṣṭa mātrasya bhimasenasya vai tadā
     saṃjñā mumoha sahasā varadānena tasya ha
 18 daśanāgasahasrāṇi dhārayanti hi yad balam
     tad balaṃ bhīmasenasya bhujayor asamaṃ paraiḥ
 19 sa tejasvī tathā tena bhujagena vaśīkṛtaḥ
     visphurañ śanakair bhīmo na śaśāka viceṣṭitum
 20 nāgāyuta samaprāṇaḥ siṃhaskandho mahābhujaḥ
     gṛhīto vyajahāt sattvaṃ varadānena mohitaḥ
 21 sa hi prayatnam akarot tīvram ātmavimokṣaṇe
     na cainam aśakad vīraḥ kathaṃ cit pratibādhitum

SECTION CLXXV

Janamejaya said, "When that prime among heroes, having been accomplished in arms, had returned from the abode of the slayer of Vritra, what did Pritha's sons do in company with the warlike Dhananjaya?"
Vaisampayana said, "In company with that hero equal unto Indra, Arjuna--that foremost of men, sported in the pleasure-gardens of the lord of treasures (situated) in those woods on that romantic and excellent mountain. And surveying those peerless and various pleasure-grounds filled with diverse trees, that chief of men, Kiriti, ever intent upon arms, ranged at large, bow in hand. And having through the grace of king Vaisravana obtained a residence, those sons of a sovereign cared not for the prosperity of men. And, O king, that period of their (lives) passed peacefully. And having Partha in their company, they spent four years there even like a single night. And as the Pandavas lived in the wood, (these four years) and the former six, numbering ten, passed smoothly with them.
p. 353
"Then having seated themselves before the king, the vehement son of the Wind-god, with Jishnu and the heroic twins, like unto the lord of the celestials, earnestly addressed the king in these beneficial and pleasant words. 'It is only to render thy promise effectual and to advance thy interests, that, O king of the Kurus, forsaking the forest, we do not go to slay Suyodhana together with all his followers. Although deserving of happiness, yet have we been deprived of happiness. And this is the eleventh year that (in this state) we have been living (in the forest). And hereafter, deluding that one of evil mind and character, shall we easily live out the period of non-discovery. And at thy mandate, O monarch, free from apprehension, we have been ranging the woods, having relinquished our honour. Having been tempted by our residence in the vicinity, they (our enemies) will not believe that we have removed to a distant realm. And after having lived there undiscovered for a year, and having wreaked our revenge on that wicked wight, Suyodhana, with his followers, we shall easily root out that meanest of men, slaying him and regaining our kingdom. Therefore, O Dharmaraja, do thou descend unto the earth. For, O king, if we dwell in this region like unto heaven itself, we shall forget our sorrows. In that case, O Bharata, thy fame like, unto a fragrant flower shall vanish from the mobile and the immobile worlds. By gaining that kingdom of the Kuru chiefs, thou wilt be able to attain (great glory), and to perform various sacrifices. This that thou art receiving from Kuvera, thou wilt, O foremost of men, be able to attain any time. Now, O Bharata, turn thy mind towards the punishment and destruction of foes that committed wrongs. O king, the wielder of the thunderbolt himself is incapable of standing thy prowess. And intent upon thy welfare, he, having Suparna for his mark (Krishna), and also the grandson of Sini (Satyaki) never experience pain, even when engaged in encounter with the gods, O Dharmaraja. And Arjuna is peerless in strength, and so am I too, O best of kings. And as Krishna together with the Yadavas is intent upon thy welfare, so am I also, O foremost of monarchs, and the heroic twins accomplished in war. And encountering the enemy, we, having for our main object the attainment by thee of wealth and prosperity, will destroy them.'"
Vaisampayana continued, "Then having learnt that intention of theirs, the magnanimous and excellent son of Dharma, versed in religion and profit, and of immeasurable prowess, went round Vaisravana's abode. And Yudhishthira the just, after bidding adieu unto the palaces, the rivers, the lakes, and all the Rakshasas, looked towards the way by which (he) had come (there). And then looking at the mountain also, the high-souled and pure-minded one besought that best of mountains, saying, 'O foremost of mountains, may I together with my friends, after having finished my task, and slain my foes, and regained my kingdom, see thee again, carrying on austerities with subdued soul.' And this also he determined on. And in company with his younger brothers and the Brahmanas, the lord of the Kurus proceeded even along that very road. And Ghatotkacha with his followers began to carry them over the mountain cascades. And as they started, the
p. 354
great sage Lomasa, advising them even as a father doth his son, with a cheerful heart, went unto the sacred abode of the dwellers of heaven. Then advised also by Arshtishena, those first of men, the Parthas, went alone beholding romantic tirthas and hermitages, and other mighty lakes."

Book 3
Chapter 176

1 [vai]
      sa bhīmasenas tejasvī tathā sarpavaśaṃ gataḥ
      cintayām āsa sarpasya vīryam atyadbhutaṃ mahat
  2 uvāca ca mahāsarpaṃ kāmayā brūhi pannaga
      kas tvaṃ bho bhujaga śreṣṭha kiṃ mayā ca kariṣyasi
  3 pāṇḍavo bhimaseno 'haṃ dharmarājād anantaraḥ
      nāgāyuta samaprāṇo tvayā nītaḥ kathaṃ vaśam
  4 siṃhāḥ kesariṇo vyāghrā mahiṣā vāraṇās tathā
      samāgatāś ca bahuśo nihatāś ca mayā mṛdhe
  5 dānavāś ca piśācāś ca rākṣasāś ca mahābalāḥ
      bhujavegam aśaktā me soḍhuṃ pannagasattama
  6 kiṃ nu vidyā balaṃ kiṃ vā varadānam atho tava
      udyogam api kurvāṇo vaśago 'smi kṛtas tvayā
  7 asatyo vikramo nṝṇām iti me niścitā matiḥ
      yathedaṃ me tvayā nāgabalaṃ pratihataṃ mahat
  8 ity evaṃ vādinaṃ vīraṃ bhīmam akliṣṭakāriṇam
      bhogena mahatā sarpaḥ samantāt paryaveṣṭayat
  9 nigṛhya taṃ mahābāhuṃ tataḥ sa bhujagas tadā
      vimucyāsya bhujau pīnāv idaṃ vacanam abravīt
  10 diṣṭyā tvaṃ kṣudhitasyādya devair bhakṣo mahābhuja
     diṣṭyā kālasya mahataḥ priyāḥ prāṇā hi dehinām
 11 yathā tv idaṃ mayā prāptaṃ bhujaṃgatvam ariṃdama
     tad avaśyaṃ mayā khyāpyaṃ tavādya śṛṇu sattama
 12 imām avasthāṃ saṃprāpto hy ahaṃ kopān manīṣiṇām
     śāpasyāntaṃ pariprepsuḥ sarpasya kathayāmi tat
 13 nahuṣo nāma rājarṣir vyaktaṃ te śrotram āgataḥ
     tavaiva pūrvaḥ pūrveṣām āyor vaṃśakaraḥ sutaḥ
 14 so 'haṃ śāpād agastyasya brāhmaṇān avamanya ca
     imām avasthām āpannaḥ paśya daivam idaṃ mama
 15 tvāṃ ced avadhyam āyāntam atīva priyadarśanam
     aham adyopayokṣyāmi vidhānaṃ paśya yādṛśam
 16 na hi me mucyate kaś cit kathaṃ cid grahaṇaṃ gataḥ
     gajo vā mahiṣo vāpi ṣaṣṭhe kāle narottama
 17 nāsi kevalasarpeṇa tiryagyoniṣu vartatā
     gṛhītaḥ kauravaśreṣṭha varadānam idaṃ mama
 18 patatā hi vimānāgrān mayā śakrāsanād drutam
     kuru śāpāntam ity ukto bhagavān munisattamaḥ
 19 sa mām uvāca tejasvī kṛpayābhipariplutaḥ
     mokṣas te bhavitā rājan kasmāc cit kālaparyayāt
 20 tato 'smi patito bhūmau na ca mām ajahāt smṛtiḥ
     smārtam asti purāṇaṃ me yathaivādhigataṃ tathā
 21 yas tu te vyāhṛtān praśnān pratibrūyād viśeṣavit
     sa tvāṃ mokṣayitā śāpād iti mām abravīd ṛṣiḥ
 22 gṛhītasya tvayā rājan prāṇino 'pi balīyasaḥ
     sattvabhraṃśo 'dhikasyāpi sarvasyāśu bhaviṣyati
 23 iti cāpy aham aśrauṣaṃ vacas teṣāṃ dayāvatām
     mayi saṃjātahārdānām atha te 'ntarhitā dvijāḥ
 24 so 'haṃ paramaduṣkarmā vasāmi niraye 'śucau
     sarpayonim imāṃ prāpya kālākāṅkṣī mahādyute
 25 tam uvāca mahābāhur bhīmaseno bhujaṃgamam
     na te kupye mahāsarpana cātmānaṃ vigarhaye
 26 yasmād abhāvī bhāvī vā manuṣyaḥ sukhaduḥkhayoḥ
     āgame yadi vāpāye na tatra grapayen manaḥ
 27 daivaṃ puruṣakāreṇa ko nivartitum arhati
     daivam eva paraṃ manye puruṣārtho nirarthakaḥ
 28 paśya daipopaghātād dhi bhujavīryavyapāśrayam
     imām avasthāṃ saṃprāptam animittam ihādya mām
 29 kiṃ tu nādyānuśocāmi tathātmānaṃ vināśitam
     yathā tu vipine nyastān bhrātṝn rājyaparicyutān
 30 himavāṃś ca sudurgo 'yaṃ yakṣarākṣasa saṃkulaḥ
     māṃ ca te samudīkṣantaḥ prapatiṣyanti vihvalāḥ
 31 vinaṣṭam atha vā śrutvā bhaviṣyanti nirudyamāḥ
     dharmaśīlā mayā tehi bādhyante rājyagṛddhinā
 32 atha vā nārjuno dhīmān viṣādam upayāsyati
     sarvāstravid anādhṛṣyo devagandharvarākṣasaiḥ
 33 samarthaḥ sa mahābāhur ekāhnā samahā balaḥ
     devarājam api sthānāt pracyāvayitum ojasā
 34 kiṃ punar dhṛtarāṣṭrasya putraṃ durdyūta devinam
     vidviṣṭaṃ sarvalokasya dambhalobha parāyaṇam
 35 mātaraṃ caiva śocāmi kṛpaṇāṃ putragṛddhinīm
     yasmākaṃ nityam āśāste mahattvam adhikaṃ paraiḥ
 36 kathaṃ nu tasyānāthāyā mad vināśād bhujaṃgama
     aphalās te bhaviṣyanti mayi sarve manorathāḥ
 37 nakulaḥ sahadevaś ca yamajau guruvartinau
     madbāhubalasaṃstabdhau nityaṃ puruṣamāninau
 38 nirutsāhau bhaviṣyete bhraṣṭavīryaparākramau
     mad vināśāt paridyūnāv iti me vartate matiḥ
 39 evaṃvidhaṃ bahu tadā vilalāpa vṛkodaraḥ
     bhujaṃgabhoga saṃruddho nāśakac ca viceṣṭitum
 40 yudhiṣṭhiras tu kaunteya babhūvāsvastha cetanaḥ
     aniṣṭa darśanān ghorān utpātān paricintayan
 41 dāruṇaṃ hy aśivaṃ nādaṃ śivā dakṣiṇataḥ sthitā
     dīptāyāṃ diśi vitrastā rauti tasyāśramasya ha
 42 ekapakṣākṣi caraṇā vartikā ghoradarśanā
     rudhiraṃ vamantī dadṛśe pratyādityam apasvarā
 43 pravavāv anilo rūkṣaś caṇḍaḥ śarkara karṣaṇaḥ
     apasavyāni sarvāṇi mṛgapakṣirutāni ca
 44 pṛṣṭhato vāyasaḥ kṛṣṇo yāhi yāhīti vāśati
     muhur muhuḥ prasphurati dakṣiṇo 'sya bhujas tathā
 45 hṛdayaṃ caraṇaś cāpi vāmo 'sya parivartate
     savyasyākṣṇo vikāraś cāpy aniṣṭaḥ samapadyata
 46 sa dharmarājo medhāvī śaṅkamāno mahad bhayam
     draupadīṃ paripapraccha kva bhīma iti bhārata
 47 śaśaṃsa tasmai pāñcālī cirayātaṃ vṛkodaram
     sa pratasthe mahābāhur dhaumyena sahito nṛpaḥ
 48 draupadyā rakṣaṇaṃ kāryam ity uvāca dhanaṃjayam
     nakulaṃ sahadevaṃ ca vyādideśa dvijān prati
 49 sa tasya padam unnīya tasmād evāśramāt prabhuḥ
     dadarśa pṛthivīṃ cihnair bhīmasya paricihnitām
 50 dhāvatas tasya vīrasya mṛgārthe vātaraṃhasaḥ
     ūruvātavinirbhagnān drumān vyāvartitān pathi
 51 sa gatvā tais tadā cihnair dadarśa girigahvare

SECTION CLXXVI

Vaisampayana said, "When they had left their happy home in the beautiful mountain abounding in cascades, and having birds, and the elephants of the eight quarters, and the supernatural attendants of Kuvera (as dwellers thereof), all happiness forsook those foremost of men of Bharata's race. But afterwards on beholding Kuvera's favourite mountain, Kailasa, appearing like clouds, the delight of those pre-eminent heroes of the race of Bharata, became very great. And those foremost of heroic men, equipped with scimitars and bows, proceeded contentedly, beholding elevations and defiles, and dens of lions and craggy causeways and innumerable water-falls and lowlands, in different places, as also other great forests inhabited by countless deer and birds and elephants. And they came upon beautiful woodlands and rivers and lakes and caves and mountain caverns; and these frequently by day and night became the dwelling place of those great men. And having dwelt in all sorts of inaccessible places and crossing Kailasa of inconceivable grandeur, they reached the excellent and surpassingly beautiful hermitage of Vrishaparba. And meeting king Vrishaparba and received by him being they became free from depression and then they accurately narrated in detail to Vrishaparba the story of their sojourn in the mountains. And having pleasantly passed one night in his sacred abode frequented by gods and Maharshis, those great warriors proceeded smoothly towards the jujube tree called Visala and took up their quarters there. Then all those magnanimous men having reached the place of Narayana, continued to live there, bereft of all sorrow, at beholding Kuvera's favourite lake, frequented by gods and Siddhas. And viewing that lake, those foremost of men, the sons of Pandu traversed that place, renouncing all grief even as immaculate Brahmana rishis (do) on attaining a habitation in the Nandana gardens. Then all those warriors having in due course happily lived at Badari for one month, proceeded towards the realm of Suvahu, king of the Kiratas, by following the same track by which they had come. And crossing the difficult Himalayan regions, and the countries of China, Tukhara, Darada and all the climes of Kulinda, rich in heaps of jewels, those warlike men reached the capital of Suvahu. And hearing that those sons and grandsons of kings had all reached his kingdom, Suvahu, elated with joy, advanced (to meet them). Then the best of the Kurus welcomed him also. And meeting king Suvahu, and being joined by all their charioteers with Visoka at their head and by their attendants, Indrasena and others, and also by the superintendents and servants of the kitchen, they stayed there comfortably for one night. Then taking all the chariots and chariot-men and
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dismissing Ghatotkacha together with his followers, they next repaired to the monarch of mountains in the vicinity of the Yamuna. In the midst of the mountain abounding in waterfalls and having grey and orange-coloured slopes and summits covered with a sheet of snow, those warlike men having then found the great forest of Visakhayupa like unto the forest of Chitraratha and inhabited by wild boars and various kinds of deer and birds, made it their home. Addicted to hunting as their chief occupation, the sons of Pritha peacefully dwelt in that forest for one year. There in a cavern of the mountain, Vrikodara, with a heart afflicted with distraction and grief, came across a snake of huge strength distressed with hunger and looking fierce like death itself. At this crisis Yudhishthira, the best of pious men, became the protector of Vrikodara and he, of infinite puissance, extricated Bhima whose whole body had been fast gripped by the snake with its folds. And the twelfth year of their sojourn in forests having arrived, those scions of the race of Kuru, blazing in effulgence, and engaged in asceticism, always devoted principally to the practice of archery, repaired cheerfully from that Chitraratha-like forest to the borders of the desert, and desirous of dwelling by the Saraswati they went there, and from the banks of that river they reached the lake of Dwaitabana. Then seeing them enter Dwaitabana, the dwellers of that place engaged in asceticism, religious ordinances, and self-restraining exercises and in deep and devout meditation and subsisting on things ground with stone (for want of teeth) having procured grass-mats and water-vessels, advanced to meet them. The holy fig, the rudaraksha, the rohitaka, the cane and the jujube, the catechu, the sirisha, the bel and the inguda and the karira and pilu and sami trees grew on the banks of the Saraswati. Wandering about with contentment in (the vicinity of) the Saraswati which was, as it were, the home of the celestials, and the favourite (resort) of Yakshas and Gandharvas and Maharshis, those sons of kings lived there in happiness."

Book 3
Chapter 177

 1 [vai]
      yudhiṣṭhiras tam āsādya sarpabhogābhiveṣṭitam
      dayitaṃ bhrataraṃ vīram idaṃ vacanam abravīt
  2 kuntī mātaḥ katham imām āpadaṃ tvam avāptavān
      kaś cāyaṃ parvatābhogapratimaḥ pannagottamaḥ
  3 sa dharmarājam ālakṣya bhrātā bhrātaram agrajam
      kathayām āsa tat sarvaṃ grahaṇādi viceṣṭitam
  4 [y]
      devo vā yadi vā daitya urago vā bhavān yadi
      satyaṃ sarpavaco brūhi pṛcchati tvāṃ yudhiṣṭhiraḥ
  5 kim āhṛtya viditvā vā prītis te syād bhujaṃgama
      kimāhāraṃ prayacchāmi kathaṃ muñced bhavān imam
  6 [sarpa]
      nahuṣo nāma rājāham āsaṃ pūrvas tavānagha
      prathitaḥ pañcamaḥ somād āyoḥputro narādhipa
  7 kratubhis tapasā caiva svādhyāyena damena ca
      trailokyaiśvaryam avyagraṃ prāpto vikramaṇena ca
  8 tad aiśvaryaṃ samāsādya darpo mām agamat tadā
      sahasraṃ hi dvijātīnām uvāha śibilāṃ mama
  9 aiśvaryamadamatto 'ham avamanya tato dvijān
      imām agastyena daśām ānītaḥ pṛthivīpate
  10 na tu mām ajahāt prajñā yāvad adyeti pāṇḍava
     tasyaivānugrahād rājann agastyasya mahātmanaḥ
 11 ṣaṣṭhe kāle mamāhāraḥ prāpto 'yam anujas tava
     nāham enaṃ vimokṣyāmi na cānyam abhikāmaye
 12 praśnān uccāritāṃs tu tvaṃ vyāhariṣyasi cen mama
     atha paścād vimokṣyāmi bhrātaraṃ te vṛkodaram
 13 [y]
     brūhi sarpayathākāmaṃ prativakṣyāmi te vacaḥ
     api cec chaknuyāṃ prītim āhartuṃ te bhujaṃgama
 14 vedyaṃ yad brāhmaṇeneha tad bhavān vetti kevalam
     sarparājatataḥ śrutvā prativakṣyāmi te vacaḥ
 15 [sarpa]
     brāhmaṇaḥ ko bhaved rājan vedyaṃ kiṃ ca yudhiṣṭhira
     bravīhy atimatiṃ tvāṃ hi vākyair anumimīmahe
 16 [y]
     satyaṃ dānaṃ kṣamā śīlam ānṛśaṃsyaṃ damo ghṛṇā
     dṛśyante yatra nāgendra sa brāhmaṇa iti smṛtaḥ
 17 vedyaṃ sarpaparaṃ brahma nirduḥkham asukhaṃ ca yat
     yatra gatvā na śocanti bhavataḥ kiṃ vivakṣitam
 18 [sarpa]
     cāturvarṇyaṃ pramāṇaṃ ca satyaṃ ca brahma caiva ha
     śūdreṣv api ca satyaṃ ca dānam akrodha eva ca
     ānṛśaṃsyam ahiṃsā ca ghṛṇā caiva yudhiṣṭhira
 19 vedyaṃ yac cātha nirduḥkham asukhaṃ ca narādhipa
     tābhyāṃ hīnaṃ padaṃ cānyan na tad astīti lakṣaye
 20 [y]
     śūdre caitad bhavel lakṣyaṃ dvije tac ca na vidyate
     na vai śūdro bhavec chūdro brāhmaṇo na ca brāhmaṇaḥ
 21 yatraital lakṣyate sarpavṛttaṃ sa brāhmaṇaḥ smṛtaḥ
     yatraitan na bhavet sarpataṃ śūdram iti nirdiśet
 22 yat punar bhavatā proktaṃ na vedyaṃ vidyateti ha
     tābhyāṃ hīnam atītyātra padaṃ nāstīti ced api
 23 evam etan mataṃ sarpatābhyāṃ hīnaṃ na vidyate
     yathā śītoṣṇayor madhye bhaven noṣṇaṃ na śītatā
 24 evaṃ vai sukhaduḥkhābhyāṃ hīnam asti padaṃ kva cit
     eṣā mama matiḥ sarpayathā vā manyate bhavān
 25 [sarpa]
     yadi te vṛttato rājan brāhmaṇaḥ prasamīkṣitaḥ
     vyarthā jātis tadāyuṣman kṛtir yāvan na dṛśyate
 26 [y]
     jātir atra mahāsarpamanuṣyatve mahāmate
     saṃkarāt sarvavarṇānāṃ duṣparīkṣyeti me matiḥ
 27 sarve sarvāsv apatyāni janayanti yadā narāḥ
     vān maithunam atho janma maraṇaṃ ca samaṃ nṛṇām
 28 idam ārṣaṃ pramāṇaṃ ca ye yajāmaha ity api
     tasmāc chīlaṃ pradhāneṣṭaṃ vidur ye tattvadarśinaḥ
 29 prānnn nābhir vardhanāt puṃso jātakarma vidhīyate
     tatrāsya mātā sāvitrī pitā tv ācārya ucyate
 30 vṛttyā śūdra samo hy eṣa yāvad vede na jāyate
     asminn evaṃ matidvaidhe manuḥ svāyambhuvo 'bravīt
 31 kṛtakṛtyāḥ punar varṇā yadi vṛttaṃ na vidyate
     saṃkaras tatra nāgendra balavān prasamīkṣitaḥ
 32 yatredānīṃ mahāsarpasaṃskṛtaṃ vṛttam iṣyate
     taṃ brāhmaṇam ahaṃ pūrvam uktavān bhujagottama
 33 [sarpa]
     śrutaṃ viditavedyasya tava vākyaṃ yudhiṣṭhira
     bhakṣayeyam ahaṃ kasmād bhrātaraṃ te vṛkodaram

SECTION CLXXVII

Janamejaya said, "How was it, O sage! that Bhima, of mighty prowess and possessing the strength of ten thousand elephants, was stricken with panic at (the sight of) that snake? Thou hast described him, that slayer of his enemies, as dismayed and appalled with fear, even him, who by fighting at the lotus lake (of Kuvera) became the destroyer of Yakshas and Rakshasas and who, in proud defiance, invited to a single combat, Pulastya's son, the dispenser of all riches. I desire to hear this (from you); great indeed is my curiosity."
Vaisampayana continued, "O king, having reached king Vrishaparva's hermitage, while those fearful warriors were living in various wonderful woods, Vrikodara roaming at pleasure, with bow in hand and armed with a scimitar, found that beautiful forest, frequented by gods and Gandharvas. And then he beheld (some) lovely spots in the Himalayan
p. 356
mountains, frequented by Devarshis and Siddhas and inhabited by hosts of Apsaras, resounded here and there with (the warbling of) birds--the chakora, the chakrabaka, the jibajibaka and the cuckoo and the Bhringaraja, and abounding with shady trees, soft with the touch of snow and pleasing to the eye and mind, and bearing perennial fruits and flowers. And he beheld mountain streams with waters glistening like the lapis lazuli and with ten thousand snow-white ducks and swans and with forests of deodar trees forming (as it were) a trap for the clouds; and with tugna and kalikaya forests, interspersed with yellow sandal trees. And he of mighty strength, in the pursuit of the chase, roamed in the level and desert tracts of the mountain, piercing his game with unpoisoned arrows. In that forest the famous and mighty Bhimasena, possessing the strength of a hundred elephants, killed (many) large wild boars, with the force (of his arms). And endowed with terrible prowess and mighty strength, and powerful as the lion or the tiger, and capable of resisting a hundred men, and having long arms, and possessing the strength of a hundred elephants, he killed many antelopes and wild boars and buffaloes. And here and there, in that forest he pulled out trees by the roots, with great violence and broke them too, causing the earth and the woods and the (surrounding) places to resound. And then shouting and trampling on the tops of mountains, and causing the earth to resound with his roars, and striking his arms, and uttering his war-cry, and slapping and clapping his hands, Bhimasena, exempt from decay, and ever-proud and without fear, again and again leaped about in those woods. And on hearing the shouts of Bhimasena, powerful lions and elephants of huge strength, left their lairs in fright. And in that same forest, he fearlessly strolled about in search of game; and like the denizens of the woods, that most valiant of men, the mighty Bhimasena, wandered on foot in that forest. And he penetrated the vast forest, shouting strange whoopos, and terrifying all creatures, endowed with strength and prowess. And then being terrified, the snakes hid (themselves) in caves, but he, overtaking them with promptitude, pursued them slowly. Then the mighty Bhimasena, like unto the Lord of the Celestials, saw a serpent of colossal proportions, living in one of the mountain fastnesses and covering the (entire) cave with its body and causing one's hair to stand on end (from fright). It had its huge body stretched like a hillock, and it possessed gigantic strength, and its body was speckled with spots and it had a turmeric-like (yellow) colour and a deep copper-coloured mouth of the form of a cave supplied with four teeth; and with glaring eyes, it was constantly licking the corners of its mouth. And it was the terror of all animated beings and it looked like the very image of the Destroyer Yama; and with the hissing noise of its breath it lay as if rebuking (an in-comer). And seeing Bhima draw so near to him, the serpent, all on a sudden, became greatly enraged, and that goat-devouring snake violently seized Bhimasena in his grip. Then by virtue of the boon that had been received by the serpent, Bhimasena with his body in the serpent's grip, instantly lost all consciousness. Unrivalled by that of others, the might of
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[paragraph continues] Bhimasena's arms equalled the might of ten thousand elephants combined. But Bhima, of great prowess, being thus vanquished by the snake, trembled slowly, and was unable to exert himself. And that one of mighty arms and of leonine shoulders, though possessed of strength often thousand elephants, yet seized by the snake, and overpowered by virtue of the boon, lost all strength. He struggled furiously to extricate himself, but did not succeed in any wise baffling this (snake)."

Book 3
Chapter 178

 1 [y]
      bhavān etādṛśo loke vedavedāṅgapāragaḥ
      brūhi kiṃ kurvataḥ karma bhaved gatir anuttamā
  2 [sarpa]
      pātre dattvā priyāṇy uktvā satyam uktvā ca bhārata
      ahiṃsā nirataḥ svargaṃ gacched iti matir mama
  3 [y]
      dānād vā sarpasatyād vā kim ato guru dṛśyate
      ahiṃsā priyayoś caiva gurulāghavam ucyatām
  4 [sarpa]
      dāne ratatvaṃ satyaṃ ca ahiṃsā priyam eva ca
      eṣāṃ kāryagarīyastvād dṛśyate gurulāghavam
  5 kasmāc cid dānayogād dhi satyam eva viśiṣyate
      satyavākyāc ca rājendra kiṃ cid dānaṃ viśiṣyate
  6 evam eva maheṣvāsa priyavākyān mahīpate
      ahiṃsā dṛśyate gurvī tataś ca priyam iṣyate
  7 evam etad bhaved rājan kāryāpekṣam anantaram
      yad abhipretam anyat te brūhi yāvad bravīmy aham
  8 [y]
      kathaṃ svarge gatiḥ sarpakarmaṇāṃ ca phalaṃ dhruvam
      aśarīrasya dṛśyeta viṣayāṃś ca bravīhi me
  9 [sarpa]
      tisro vai gatayo rājan paridṛṣṭāḥ svakarmabhiḥ
      mānuṣyaṃ svargavāsaś ca tiryagyoniś ca tat tridhā
  10 tatra vai mānuṣāl lokād dānādibhir atandritaḥ
     ahiṃsārtha samāyuktaiḥ kāraṇaiḥ svargam aśnute
 11 viparītaiś ca rājendra kāraṇair mānuṣo bhavet
     tiryagyonis tathā tāta viśeṣaś cātra vakṣyate
 12 kāmakrodhasamāyukto hiṃsā lobhasamanvitaḥ
     manuṣyatvāt paribhraṣṭas tiryagyonau prasūyate
 13 tiryagyonyāṃ pṛthagbhāvo manuṣyatve vidhīyate
     gavādibhyas tathāśvebhyo devatvam api dṛśyate
 14 so 'yam etā gatīḥ sarvā jantuś carati kāryavān
     nitye mahati cātmānam avasthāpayate nṛpa
 15 jāto jātaś ca balavān bhuṅkte cātmā sa dehavān
     phalārthas tāta niṣpṛktaḥ prajā lakṣaṇabhāvanaḥ
 16 [y]
     śabde sparśe ca rūpe ca tathaiva rasagandhayoḥ
     tasyādhiṣṭhānam avyagraṃ brūhi sarpayathātatham
 17 kiṃ na gṛhṇāsi viṣayān yugapat tvaṃ mahāmate
     etāvad ucyatāṃ coktaṃ sarvaṃ pannagasattama
 18 [sarpa]
     yad ātmadravyam āyuṣman dehasaṃśrayaṇānvitam
     karaṇādhiṣṭhitaṃ bhogān upabhuṅkte yathāvidhi
 19 jñānaṃ caivātra buddhiś ca mano ca bharatarṣabha
     tasya bhogādhikaraṇe karaṇāni nibodha me
 20 manasā tāta paryeti kramaśo viṣayān imān
     viṣayāyatanasthena bhūtātmā kṣetraniḥsṛtaḥ
 21 atra cāpi naravyāghra mano jantor vidhīyate
     tasmād yugapad asyātra grahaṇaṃ nopapadyate
 22 sa ātmā puruṣavyāghra bhruvor antaram āśritaḥ
     dravyeṣu sṛjate buddhiṃ vividheṣu parāvaram
 23 buddher uttarakālaṃ ca vedanā dṛśyate budhaiḥ
     eṣa vai rājaśārdūla vidhiḥ kṣetrajñabhāvanaḥ
 24 [y]
     manaso cāpi buddheś ca brūhi me lakṣaṇaṃ param
     etad adhyātmaviduṣāṃ paraṃ kāryaṃ vidhīyate
 25 [sarpa]
     buddhir ātmānugā tāta utpātena vidhīyate
     tad āśritā hi saṃjñaiṣā vidhis tasyaiṣaṇe bhavet
 26 buddher guṇavidhir nāsti manas tu guṇavad bhavet
     buddhir utpadyate kārye manas tūtpannam eva hi
 27 etad viśeṣaṇaṃ tāta mano buddhyor mayeritam
     tvam apy atrābhisaṃbuddhaḥ kathaṃ vā manyate bhavān
 28 [y]
     aho buddhimatāṃ śreṣṭha śubhā buddhir iyaṃ tava
     viditaṃ veditavyaṃ te kasmān mām anupṛcchasi
 29 sarvajñaṃ tvāṃ kathaṃ moha āviśat svargavāsinam
     evam adbhutakarmāṇam iti me saṃśayo mahān
 30 [sarpa]
     suprajñam api cec chūram ṛddhir mohayate naram
     vartamānaḥ sukhe sarvo nāvaitīti matir mama
 31 so 'ham aiśvaryamohena madāviṣṭo yudhiṣṭhira
     patitaḥ pratisaṃbuddhas tvāṃ tu saṃbodhayāmy aham
 32 kṛtaṃ kāryaṃ mahārāja tvayā mama paraṃtapa
     kṣīṇaḥ śāpaḥ sukṛcchro me tvayā saṃbhāṣya sādhunā
 33 ahaṃ hi divi divyena vimānena caran purā
     abhimānena mattaḥ san kaṃ cin nānyam acintayam
 34 brahmarṣidevagandharvayakṣarākṣasa kiṃnarāḥ
     karān mama prayacchanti sarve trailokyavāsinaḥ
 35 cakṣuṣā yaṃ prapaśyāmi prāṇinaṃ pṛthivīpatau
     tasya tejo harāmy āśu tad dhi dṛṣṭibalaṃ mama
 36 brahmarṣīṇāṃ sahasraṃ hi uvāha śibikāṃ mama
     sa mām apanayo rājan bhraṃśayām āsa vai śriyaḥ
 37 tatra hy agastyaḥ pādena vahan pṛṣṭo mayā muniḥ
     adṛṣṭena tato 'smy ukto dhvaṃsa sarpeti vai ruṣā
 38 tatas tasmād vimānāgrāt pracyutaś cyuta bhūṣaṇaḥ
     prapatan bubudhe ''tmānaṃ vyālī bhūtam adhomukham
 39 ayācaṃ tam ahaṃ vipraṃ śāpasyānto bhaved iti
     ajñānāt saṃpravṛttasya bhagavan kṣantum arhasi
 40 tataḥ sa mām uvācedaṃ prapatantaṃ kṛpānvitaḥ
     yudhiṣṭhiro dharmarājaḥ śāpāt tvāṃ mokṣayiṣyati
 41 abhimānasya ghorasya balasya ca narādhipa
     phale kṣīṇe mahārāja phalaṃ puṇyam avāpsyasi
 42 tato me vismayo jātas tad dṛṣṭvā tapaso balam
     brahma ca brāhmaṇatvaṃ ca yena tvāham acūcudam
 43 satyaṃ damas tapoyogam ahiṃsā dānanityatā
     sādhakāni sadā puṃsāṃ na jātir na kulaṃ nṛpa
 44 ariṣṭa eṣa te bhrātā bhīmo mukto mahābhujaḥ
     svasti te 'stu mahārāja gamiṣyāmi divaṃ punaḥ
 45 [vai]
     ity uktvājagaraṃ dehaṃ tyaktvā sa nahuṣo nṛpaḥ
     divyaṃ vapuḥ samāsthāya gatas tridivam eva ha
 46 yudhiṣṭhiro 'pi dharmātmā bhrātrā bhīmena saṃgataḥ
     dhaumyena sahitaḥ śrīmān āśramaṃ punar abhyagāt
 47 tato dvijebhyaḥ sarvebhyaḥ sametebhyo yathātatham
     kathayām āsa tat sarvaṃ dharmarājo yudhiṣṭhiraḥ
 48 tac chrutvā te dvijāḥ sarve bhrātaraś cāsya te trayaḥ
     āsan suvrīḍitā rājan draupadī ca yaśasvinī
 49 te tu sarve dvijaśreṣṭhāḥ pāṇḍavānāṃ hitepsayā
     maivam ity abruvan bhīmaṃ garhayanto 'sya sāhasam
 50 pāṇḍavās tu bhayān muktaṃ prekṣya bhīmaṃ mahābalam
     harṣam āhārayāṃ cakrur vijahruś ca mudā yutāḥ

SECTION CLXXVIII

Vaisampayana continued, "And the powerful Bhimasena, having thus come under the power of the snake, thought of its mighty and wonderful prowess; and said unto it, 'Be thou pleased to tell me, O snake, who thou art. And, O foremost of reptiles, what wilt thou do with me? I am Bhimasena, the son of Pandu, and next by birth to Yudhishthira the just. And endued as I am with the strength of ten thousand elephants, how hast thou been able to overpower me? In fight have been encountered and slain by me innumerable lions, and tigers, and buffaloes, and elephants. And, O best of serpents, mighty Rakshasas and Pisachas, and Nagas, are unable to stand the force of my arms. Art thou possessed of any magic, or hast thou received any boon, that although exerting myself, I have been overcome by thee? Now I have been convinced that the strength of men is false, for, O serpent, by thee hath such mighty strength of men been baffled.'
Vaisampayana continued, "When the heroic Bhima of noble deed had said this, the snake caught him, and coiled him all round with his body, having thus subdued that mighty-aimed one, and freed his plump arms alone, the serpent spake these words, 'By good fortune it is that, myself being hungry, after long time the gods have to-day destined thee for my food; for life is dear unto every embodied being, I should relate unto thee the way in which I have come by this snake form. Hear, O best of the pious, I have fallen into this plight on account of the wrath of the Maharhis. Now desirous of getting rid of the curse, I will narrate unto thee all about it. Thou hast, no doubt, heard of the royal sage, Nahusha. He was the son of Ayu, and the perpetuator of the line of thy ancestors. Even I am that one. For having affronted the Brahmanas I, by (virtue of) Agastya's malediction, have come by this condition. Thou art my agnate, and lovely to behold,--so thou shouldst not be slain by me,--yet I shall to-day devour thee! Do thou behold the dispensation of Destiny! And be it a buffalo, or an elephant, none coming within my reach at the sixth division of the day, can, O best of men, escape. And, O best of the Kurus, thou hast not been taken by an animal of the lower order, having strength alone,--but this (hath been so) by reason only of the boon I have received. As I was falling rapidly from Sakra's throne placed on the front of his palace, I spake unto that worshipful sage (Agastya), 'Do thou free me from this curse.' Thereat filled with compassion, that energetic one
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said unto me, 'O king, thou shall be freed after the lapse of some time.' Then I fell to the earth (as a snake); but my recollection (of former life) did not renounce me. And although it be so ancient, I still recollect all that was said. And the sage said unto me, That person who conversant with the relation subsisting between the soul and the Supreme Being, shall be able to answer the questions put by thee, shall deliver thee. And, O king, taken by thee, strong beings superior to thee, shall immediately lose their strength, I heard these words of those compassionate ones, who felt attached unto me. And then the Brahmanas vanished. Thus, O highly effulgent one, having become a serpent, I, doing exceedingly sinful acts, live in unclean hell, in expectation of the (appointed) time.' The mighty-armed Bhimasena addressed the serpent, saying, 'I am not angry, O mighty snake,--nor do I blame myself. Since in regard to happiness and misery, men sometimes possess the power of bringing and dismissing them, and sometimes do not. Therefore one should not fret one's mind. Who can baffle destiny by self-exertion? I deem destiny to be supreme, and self-exertion to be of no avail. Smitten with the stroke of destiny, the prowess of my arms lost, behold me to-day fallen unto this condition without palpable cause. But to-day I do not so much grieve for my own self being slain, as I do for my brothers deprived of their kingdom, and exiled into the forest. This Himalaya is inaccessible, and abounds with Yakshas and the Rakshasas, And searching about for me, they will be distracted. And hearing that I have been killed, (my brothers) will forego all exertion, for, firm in promise, they have hitherto been controlled by my harsh speech, I being desirous of gaining the kingdom. Or the intelligent Arjuna (alone), being versed in every lore, and incapable of being overcome by gods and Rakshasas and Gandharvas, will not be afflicted with grief. That mighty-armed and exceedingly powerful one is able single-handed to speedily pull down from his place even the celestials. What shall I say of the deceitfully gambling son of Dhritarashtra, detested of all men, and filled with haughtiness and ignorance! And I also grieve for my poor mother, affectionate to her sons, who is ever solicitous for our greatness in a large measure than is attained by our enemies. O serpent, the desire that forlorn one had in me will all be fruitless in consequence of my destruction. And gifted with manliness, the twins, Nakula and Sahadeva, following their elder brother (me), and always protected by the strength of my arms, will, owing to my destruction, be depressed and deprived of their prowess, and stricken with grief. This is what I think.' In this way Vrikodara lamented profusely. And being bound by the body of the snake, he could not exert himself.
"On the other hand, Kunti's son, Yudhishthira, (seeing) and reflecting on dreadful ill omens, became alarmed. Terrified by the blaze of the points of the horizon, jackals stationing themselves on the right of that hermitage, set up frightful and inauspicious yells. And ugly Vartikas as of dreadful sight, having one wing, one eye, and one leg, were seen to vomit blood, facing the sun. And the wind began to blow dryly, and violently, attracting grits. And to the right all the beasts and birds began to cry. And in the rear the
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black crows cried, 'Go!' 'Go!' And momentarily his (Yudhishthira's) right arm began to twitch, and his chest and left leg shook (of themselves). And indicating evil his left eye contracted spasmodically. Thereupon, O Bharata, the intelligent Yudhishthira the just, inferring some great calamity (to be imminent), asked Draupadi, saying, 'Where is Bhima?' Thereat Panchali said that Vrikodara had long gone out. Hearing this, that mighty-armed king set out with Dhaumya, after having said unto Dhananjaya, "Thou shouldst protect Draupadi.' And he also directed Nakula and Sahadeva to protect the Brahmanas. And issuing from the hermitage that lord, Kunti's son, following the footprints of Bhimasena, began to search for him in that mighty forest. And on coming to the east, he found mighty leaders of elephant-herds (slain) and saw the earth marked with Bhima's (foot-prints). Then seeing thousands of deer and hundreds of lions lying in the forest, the king ascertained his course. And on the way were scattered trees pulled down by the wind caused by the thighs of that hero endued with the speed of the wind as he rushed after the deer. And proceeding, guided by those marks, to a spot filled with dry winds and abounding in leafless vegetables, brackish and devoid of water, covered with thorny plants and scattered over with gravel, stumps and shrubs and difficult of access and uneven and dangerous, he saw in a mountain cavern his younger brother motionless, caught in the folds of that foremost of snakes."

Book 3
Chapter 179

 1 [vai]
      nidāghāntakaraḥ kālaḥ sarvabhūtasukhāvahaḥ
      tatraiva vasatāṃ teṣāṃ prāvṛṭ samabhipadyata
  2 chādayanto mahāghoṣāḥ khaṃ diśaś ca balāhakāḥ
      pravavarṣur divārātram asitāḥ satataṃ tadā
  3 tapātyaya niketāś ca śataśo 'tha sahasraśaḥ
      apetārka prabhā jālāḥ savidyudvimalaprabhāḥ
  4 virūḍha śaṣpā pṛthivī mattadaṃśa sarīsṛpā
      babhūva payasā siktā śāntadhūmarajo 'ruṇā
  5 na sma prajñāyate kiṃ cid ambhasā samavastṛte
      samaṃ vā viṣamaṃ vāpi nadyo vā sthāvarāṇi vā
  6 kṣubdhatoyā mahāghoṣāḥ śvasamānā ivāśugāḥ
      sindhavaḥ śobhayāṃ cakruḥ kānanāni tapātyaye
  7 nadatāṃ kānanānteṣu śrūyante vividhāḥ svanāḥ
      vṛṣṭibhis tāḍyamānānāṃ varāhamṛgapakṣiṇām
  8 stokatāḥ śikhinaś caiva puṃskokila gaṇaiḥ saha
      mattāḥ paripatanti sma dardurāś caiva darpitāḥ
  9 tathā bahuvidhākārā prāvṛṣ meghānunāditā
      abhyatītā śivā teṣāṃ caratāṃ marudhanvasu
  10 krauñca haṃsagaṇākīrṇā śarat praṇihitābhavat
     rūḍdha kakṣavanaprasthā prasannajalanimnagā
 11 vimalākāśa nakṣatrā śarat teṣāṃ śivābhavat
     mṛgadvijasamākīrṇā pāṇḍavānāṃ mahātmanām
 12 paśyantaḥ śāntarajasaḥ kṣapā jaladaśītalāḥ
     grahanakṣatrasaṃghaiś ca somena ca virājitāḥ
 13 kumudaiḥ puṇḍarīkaiś ca śītavāri dharāḥ śivāḥ
     nadīḥ puṣkariṇīś caiva dadṛśuḥ samalaṃkṛtāḥ
 14 ākāśanīkāśa taṭāṃ nīpa nīvāra saṃkulām
     babhūva caratāṃ harṣaḥ puṇyatīrthāṃ sarasvatīm
 15 te vai mumudire vīrāḥ prasannasalilāṃ śivām
     paśyanto dṛḍhadhanvānaḥ paripūrṇāṃ sarasvatīm
 16 teṣāṃ puṇyatamā rātriḥ parva saṃdhau sma śāradī
     tatraiva vasatām āsīt kārtikī janamejaya
 17 puṇyakṛdbhir mahāsattvais tāpasaiḥ saha pāṇḍavāḥ
     tat sarvaṃ bharataśreṣṭhāḥ samūhur yogam uttamam
 18 tamisrābhyudite tasmin dhaumyena saha pāṇḍavāḥ
     sūtaiḥ paurogavaiś caiva kāmyakaṃ prayayur vanam

SECTION CLXXIX

Vaisampayana continued, "Yudhishthira, finding his beloved brother coiled by the body of the serpent, said these words: 'O son of Kunti, how hast thou come by this misfortune! And who is this best of serpents having a body like unto a mountain mass?' Bhimasena said, 'O worshipful one, this mighty being hath caught me for food. He is the royal sage Nahusha living in the form of a serpent.' Yudhishthira said, 'O longlived one, do thou free my brother of immeasurable prowess; we will give thee some other food which will appease thy hunger.' The serpent said, 'I have got for diet even this son of a king, come to my mouth of himself. Do thou go away. Thou shouldst not stay here. (If thou remainest here) thou too shall be my fare to-morrow. O mighty-armed one, this is ordained in respect of me, that he that cometh unto my place, becometh my food and thou too art in my quarter. After a long time have I got thy younger brother as my food; I will not let him off; neither do I like to have any other food.' Thereat Yudhishthira said, 'O serpent, whether thou art a god, or a demon, or an Uraga, do thou tell me truly, it is Yudhishthira that asketh thee, wherefore, O snake, hast thou taken Bhimasena? By obtaining which, or by knowing what wilt thou receive satisfaction, O snake, and what food shall I give thee? And how mayst thou free him.' The serpent said, 'O sinless one, I was thy ancestor, the son of Ayu and fifth in descent from the Moon. And I was a king celebrated under the name of Nahusha. And by sacrifices and
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asceticism and study of the Vedas and self-restraint and prowess I had acquired a permanent dominion over the three worlds. And when I had obtained such dominion, haughtiness possessed me. And thousands of Brahmanas were engaged in carrying my chair. And intoxicated by supremacy, I insulted those Brahmanas. And, O lord of the earth, by Agastya have I been reduced to this pass! Yet, O Pandava, to this day the memory (of my former birth) hath not forsaken me! And, O king, even by the favour of that high-souled Agastya, during the sixth division of the day have I got for meal thy younger brother. Neither will I set him free, nor do I wish for any other food. But if to-day thou answerest the questions put by me, then, I shall deliver Vrikodara!" At this Yudhishthira said, 'O serpent, ask whatever thou listest! I shall, if I can, answer thy questions with the view of gratifying thee, O snake! Thou knowest fully what should be known by Brahmanas. Therefore, O king of snakes, hearing (thee) I shall answer thy queries!'
The serpent said, 'O Yudhishthira, say--Who is a Brahmana and what should be known? By thy speech I infer thee to be highly intelligent.'
"Yudhishthira said, 'O foremost of serpents, he, it is asserted by the wise, in whom are seen truth, charity, forgiveness, good conduct, benevolence, observance of the rites of his order and mercy is a Brahmana. And, O serpent, that which should be known is even the supreme Brahma, in which is neither happiness nor misery--and attaining which beings are not affected with misery; what is thy opinion?'
"The serpent said, 'O Yudhishthira, truth, charity, forgiveness, benevolence, benignity, kindness and the Veda 1 which worketh the benefit of the four orders, which is the authority in matters of religion and which is true, are seen even in the Sudra. As regards the object to be known and which thou allegest is without both happiness and misery, I do not see any such that is devoid of these.'
"Yudhishthira said, Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra. And a Sudra is not a Sudra by birth alone--nor a Brahmana is Brahmana by birth alone. He, it is said by the wise, in whom are seen those virtues is a Brahmana. And people term him a Sudra in whom those qualities do not exist, even though he be a Brahmana by birth. And again, as for thy assertion that the object to be known (as asserted by me) doth not exist, because nothing exists that is devoid of both (happiness and misery), such indeed is the opinion, O serpent, that nothing exists that is without (them) both. But as in cold, heat doth not exist, nor in heat, cold, so there cannot exist an object in which both (happiness and misery) cannot exist?"
"The serpent said, 'O king, if thou recognise him as a Brahmana by characteristics, then, O long-lived one, the distinction of caste becometh futile as long as conduct doth not come into play.'
"Yudhishthira said, 'In human society, O mighty and highly intelligent
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serpent, it is difficult to ascertain one's caste, because of promiscuous intercourse among the four orders. This is my opinion. Men belonging to all orders (promiscuously) beget offspring upon women of all the orders. And of men, speech, sexual intercourse, birth and death are common. And to this the Rishis have borne testimony by using as the beginning of a sacrifice such expressions as--of what caste so ever we may be, we celebrate the sacrifice. Therefore, those that are wise have asserted that character is the chief essential requisite. The natal ceremony of a person is performed before division of the umbilical cord. His mother then acts as its Savitri and his father officiates as priest. He is considered as a Sudra as long as he is not initiated in the Vedas. Doubts having arisen on this point, O prince; of serpents, Swayambhuba Manu has declared, that the mixed castes are to be regarded as better than the (other) classes, if having gone through the ceremonies of purification, the latter do not conform to the rules of good conduct, O excellent snake! Whosoever now conforms to the rules of pure and virtuous conduct, him have I, ere now, designated as a Brahmana.' The serpent replied, 'O Yudhishthira, thou art acquainted with all that is fit to be known and having listened to thy words, how can I (now) eat up thy brother Vrikodara!"

Book 3
Chapter 180

 1 [vai]
      kāmyakaṃ prāpya kaunteyā yudhiṣṭhirapurogamāḥ
      kṛtātithyā munigaṇair niṣeduḥ saha kṛṣṇayā
  2 tatas tān pariviśvastān vasataḥ pāṇḍunandanān
      brāhmaṇā bahavas tatra samantāt paryavārayan
  3 athābravīd dvijaḥ kaś cid arjunasya priyaḥ sakhā
      eṣyatīha mahābāhur vaśīśaurir udāradhīḥ
  4 viditā hi harer yūyam ihāyātāḥ kurūdvahāḥ
      sadā hi darśanākāṅkṣī śreyo 'nveṣī ca vo hariḥ
  5 bahu vatsara jīvī ca mārkaṇḍeyo mahātapaḥ
      svādhyāyatapasā yuktaḥ kṣipraṃ yuṣmān sameṣyati
  6 tathaiva tasya bruvataḥ pratyadṛṣyata keśavaḥ
      saiṅkya sugrīva yuktena rathena rathināṃ varaḥ
  7 maghavān iva paulomyā sahitaḥ satyabhāmayā
      upāyād devakīputro didṛkṣuḥ kurusattamān
  8 avatīrya rathāt kṛṣṇo dharmarājaṃ yathāvidhi
      vavande mudito dhīmān bhīmaṃ ca balināṃ varam
  9 pūjayām āsa daumyaṃ ca yamābhyām abhivāditaḥ
      pariṣvajya guḍākeśaṃ draupadīṃ paryasāntvayat
  10 sa dṛṣṭvā phalgunaṃ vīraṃ cirasya priyam āgatam
     paryaṣvajata dāśārhaḥ punaḥ punar ariṃdamam
 11 tathaiva satyabhāmāpi draupadīṃ pariṣasvaje
     pāṇḍavānāṃ priyaṃ bhāryāṃ kṛṣṇasya mahiṣī priyā
 12 tatas te pāṇḍavāḥ sarve sabhāryāḥ sapurohitāḥ
     ānarcuḥ puṇḍarīkākṣaṃ parivavruś ca sarvaśaḥ
 13 kṛṣṇas tu pārthena sametya vidvān; dhanaṃjayenāsuratarjanena
     babhau yathā bhūpa patir mahātmā; sametya sākṣād bhagavān guhena
 14 tataḥ samastāni kirīṭamālī; vaneṣu vṛttāni gadāgrajāya
     uktvā yathāvat punar anvapṛcchat; kathaṃ subhadrā ca tathābhumanyuḥ
 15 sa pūjayitvā madhuhā yathāvan; pārthāṃś ca kṛṣṇāṃ ca purohitaṃ ca
     uvāca rājānam abhipraśaṃsan; yudhiṣṭhiraṃ tatra sahopaviśya
 16 dharmaḥ paraḥ pāṇḍava rājyalābhāt; tasyārtham āhus tapa eva rājan
     satyārjavābhyāṃ caratā svadharmaṃ; jitas tavāyaṃ ca paraś ca lokaḥ
 17 aghītam agre caratā vratāni samyag; dhanurvedam avāpya kṛtsnam
     kṣātreṇa dharmaṇa vasūni labdhvā; sarve hy avāptāḥ kratavaḥ purāṇāḥ
 18 na grāmyadharmeṣu ratis tavāsti; kāmān na kiṃ cit kuruṣe narendra
     na cārthalobhāt prajahāsi dharmaṃ; tasmāt svabhāvād asi dharmarājaḥ
 19 dhānaṃ ca satyaṃ ca tapo ca rājañ; śraddhā ca śāntiś ca dhṛtiḥ kṣamā ca
     avāpya rāṣṭrāṇi vasūni bhogān; eṣā parā pārtha sadā ratis te
 20 yadā janaughaḥ kurujāṅgalānāṃ; kṛṣṇāṃ sabhāyām avaśām apaśyat
     apetadharmavyavahāra vṛttaṃ; saheta tat pāṇḍava kas tvadanyaḥ
 21 asaṃśayaṃ sarvasamṛddhakāmaḥ; kṣipraṃ prajāḥ pālayitāsi samyak
     ime vayaṃ nigrahaṇe kurūṇāṃ; yadi pratijñā bhavataḥ samāptā
 22 dhaumyaṃ ca kṛṣṇāṃ ca yudhiṣṭhiraṃ ca; yamau ca bhīmaṃ ca daśārha siṃhaḥ
     uvāca diṣṭyā bhavatāṃ śivena; prāptaḥ kirīṭī muditaḥ kṛtāstraḥ
 23 provāca kṛṣṇām api yājñasenīṃ; daśārha bhartā sahitaḥ suhṛdbhiḥ
     kṛṣṇe dhanurveda ratipradhānāḥ; satyavratās te śiśavaḥ suśīlāḥ
     sadbhiḥ sadaivācaritaṃ samādhiṃ; caranti putrās tava yājñaseni
 24 rājyena rāṣṭraiś ca nimantryamāṇāḥ; pitrā ca kṛṣṇe tava sodaraiś ca
     na yajñasenasya na mātulānāṃ; gṛheṣu bālā ratim āpnuvanti
 25 ānartam evābhimukhāḥ śivena; gatvā dhanurveda ratipradhānāḥ
     tavātmajā vṛṣṇipuraṃ praviśya; na daivatebhyaḥ spṛhayanti kṛṣṇe
 26 yathā tvam evārhasi teṣu vṛttiṃ; prayoktum āryā ca yathaiva kuntī
     teṣv apramādena sadā karoti; tathāca bhūyo ca tathā subhadrā
 27 yathāniruddhasya yathābhimanyor; yathā sunīthasya yathaiva bhānoḥ
     tathā vinetā ca gatiś ca kṛṣṇe; tavātmajānām api raukmiṇeyaḥ
 28 gadāsicarma grahaṇeṣu śūrān; astreṣu śikṣāsu rathāśvayāne
     samyag vinetā vinayaty atandrīs; tāṃś cābhimanyuḥ satataṃ kumāraḥ
 29 sa cāpi samyak praṇidhāya śikṣām; astrāṇi caiṣāṃ guruvat pradāya
     tavātmajānāṃ ca tathābhimanyoḥ; parākramais tuṣyati raukmiṇeyaḥ
 30 yadā vihāraṃ prasamīkṣamāṇāḥ; prayānti putrās tava yājñaseni
     ekaikam eṣām anuyānti tatra; rathāś ca yānāni ca dantinaś ca
 31 athābravīd dharmarājaṃ tu kṛṣṇo; daśārha yodhāḥ kukurāndhakāś ca
     ete nideśaṃ tava pālayanti tiṣṭhanti; yatrecchasi tatra rājan
 32 āvartatāṃ kārmukavegavātā; halāyudha pragrahaṇā madhūnām
     senā tavārtheṣu narendra yattā; sasādi pattyaśvarathā sanāgā
 33 prasthāpyatāṃ pāṇḍava dhārtarāṣṭraḥ; suyodhanaḥ pāpakṛtāṃ variṣṭhaḥ
     sa sānubandhaḥ sasuhṛd ganaś ca; saubhasya saubhādhipateś ca mārgam
 34 kāmatathā tiṣṭha narendra tasmin; yathā kṛtas te samayaḥ sabhāyām
     dāśārha yodhais tu sasādi yodhaṃ; pratīkṣatāṃ nāgapuraṃ bhavantam
 35 vyapetamanur vyapanītapāpmā; vihṛtya yatrecchasi tatra kāmam
     tataḥ samṛddhaṃ prathamaṃ viśokaḥ; prapatsyase nāgapuraṃ sarāṣṭram
 36 tatas tad ājñāya mataṃ mahātmā; yathāvad uktaṃ puruṣottamena
     praśasya viprekṣya ca dharmarājaḥ; kṛtāñjaliḥ keśavam ity uvāca
 37 asaṃśayaṃ keśava pāṇḍavānāṃ; bhavān gatis tvac charaṇā hi pārthāḥ
     kālodaye tac ca tataś ca bhūyo; kartā bhavān karma na saṃśayo 'sti
 38 yathāpratijñaṃ vihṛtaś ca kālaḥ; sarvāḥ samā dvādaśa nirjaneṣu
     ajñātacaryāṃ vidhivat samāpya; bhavadgatāḥ keśava pāṇḍaveyāḥ
 39 [vai]
     tathā vadati vārṣṇeye dharmarāje va bhārata
     atha paścāt pato vṛddho bahuvarṣasahasradhṛk
     pratyadṛṣyata dharmātmā mārkaṇḍeyo mahātapaḥ
 40 tam āgatam ṛṣiṃ vṛddhaṃ bahuvarṣasahasriṇam
     ānarcur brāhmaṇāḥ sarve kṛṣṇaś ca saha pāṇḍavaiḥ
 41 tam arcitaṃ suviṣvastam āsīnam ṛṣisattamam
     brāhmaṇānāṃ patenāha pāṇḍavānāṃ ca keśavaḥ
 42 śuśrūṣavaḥ pāṇḍavās te brāhmaṇāś ca samāgatāḥ
     draupadī satyabhāmā ca tathāhaṃ paramaṃ vacaḥ
 43 purāvṛttāḥ kathāḥ puṇyāḥ sad ācārāḥ sanātanāḥ
     rājñāṃ strīṇām ṛṣīṇāṃ ca mārkaṇḍeya vicakṣva naḥ
 44 teṣu tatropaviṣṭeṣu devarṣir api nāradaḥ
     ājagāma viśuddhātmā pāṇḍavān avalokakaḥ
 45 tam apy atha mahātmānaṃ sarve tu puruṣarṣabhāḥ
     pādyārghyābhyāṃ yathānyāyam upatasthur manīṣiṇam
 46 nāradas tv atha devarṣir jñātvā tāṃs tu kṛtakṣaṇān
     mārkaṇḍeyasya vadatas tāṃ kathām anvamodata
 47 uvāca cainaṃ kālajñaḥ smayann iva sa nāradaḥ
     brahmarṣe kathyatāṃ yat te pāṇḍaveṣu vivakṣitam
 48 evam uktaḥ pratyuvāca mārkaṇḍeyo mahātapaḥ
     kṣaṇaṃ kurudhvaṃ vipulam ākhyātavyaṃ bhaviṣyati
 49 evam uktāḥ kṣaṇaṃ cakruḥ pāṇḍavāḥ saha tair dvijaiḥ
     madhyaṃdine yathādityaṃ prekṣantas taṃ mahāmunim

SECTION CLXXX

"Yudhishthira said, 'In this world, you are so learned in the Vedas and Vedangas; tell me (then), what one should do to attain salvation?'
"The serpent replied, 'O scion of the Bharata's race, my belief is that the man who bestows alms on proper objects, speaks kind words and tells the truth and abstains from doing injury to any creature goes to heaven.'
"Yudhishthira enquired, 'Which, O snake, is the higher of the two, truth or alms-giving? Tell me also the greater or less importance of kind behaviour and of doing injury to no creature.'
"The snake replied, 'The relative merits of these virtues, truth and alms-giving, kind speech and abstention from injury to any creature, are known (measured) by their objective gravity (utility). Truth is (sometimes) more praiseworthy than some acts of charity; some of the latter again are more commendable than true speech. Similarly, O mighty king, and lord of the earth, abstention from doing injury to any creature is seen to be important than good speech and vice-versa. Even so it is, O king, depending on effects. And now, if thou hast anything else to ask, say it all, I shall enlighten thee!' Yudhishthira said, 'Tell me, O snake, how the incorporal being's translation to heaven, its perception by the senses and its enjoyment of the immutable fruits of its actions (here below), can be comprehended.' The snake replied, 'By his own acts, man is seen to attain to one of the three conditions of human existence, of heavenly life, or of birth in the lower animal kingdom. Among these, the man who is not slothful, who injures no one and who is endowed with charity and other virtues, goes to heaven,
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after leaving this world of men. By doing the very contrary, O king, people are again born as men or as lower animals. O my son, it is particularly said in this connection, that the man who is swayed by anger and lust and who is given to avarice and malice falls away from his human state and is born again as a lower animal, and the lower animals too are ordained to be transformed into the human state; and the cow, the horse and other animals are observed to attain to even the divine state.' 1 O my son, the sentient being, reaping the fruits of his actions, thus transmigrates through these conditions; but the regenerate and wise man reposes his soul in the everlasting Supreme Spirit. The embodied spirit, enchained by destiny and reaping the fruits of its own actions, thus undergoes birth after birth but he that has lost touch of his actions, is conscious of the immutable destiny of all born beings. 2
"Yudhishthira asked, 'O snake, tell me truly and without confusion how that dissociated spirit becomes cognisant of sound, touch, form, flavour, and taste. O great-minded one, dost thou not perceive them, simultaneously by the senses? Do thou, O best of snakes, answer all these queries!' The snake replied, 'O long-lived one, the thing called Atman (spirit), betaking itself to corporeal tenement and manifesting itself through the organs of sense, becomes duly cognisant of perceptible objects. O prince of Bharata's race, know that the senses, the mind, and the intellect, assisting the soul in its perception of objects, are called Karanas. O my son, the eternal spirit, going out of its sphere, and aided by the mind, acting through the senses, the receptacles of all perceptions, successively perceives these things (sound, form, flavour, &c). O most valiant of men, the mind of living creatures is the cause of all perception, and, therefore, it cannot be cognisant of more than one thing at a time. That spirit, O foremost of men, betaking itself to the space between the eyebrows, sends the high and low intellect to different objects. What the Yogins perceive after the action of the intelligent principle by that is manifested the action of the soul.'
"Yudhishthira said, 'Tell me the distinguishing characteristics of the mind and the intellect. The knowledge of it is ordained as the chief duty of persons meditating on the Supreme Spirit.'
"The snake replied, 'Through illusion, the soul becomes subservient to the intellect. The intellect, though known to be subservient to the soul, becomes (then) the director of the latter. The intellect is brought into play by acts of perception; the mind is self-existent. The Intellect does not cause the sensation (as of pain, pleasure, &c), but the mind does. This, my son, is the difference between the mind and the intellect. You too are learned in this matter, what is your opinion?'
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"Yudhishthira said, 'O most intelligent one, you have fine intelligence and you know all that is fit to be known. Why do you ask me that question? You knew all and you performed such wonderful deeds and you lived in heaven. How could then illusion overpower you? Great is my doubt on this point.' The snake replied, 'Prosperity intoxicates even the wise and valiant men. Those who live in luxury, (soon) lose their reason. So, I too, O Yudhishthira, overpowered by the infatuation of prosperity, have fallen from my high state and having recovered my self-consciousness, am enlightening thee thus! O victorious king, thou hast done me a good turn. By conversing with thy pious self, my painful curse has been expiated. In days of yore, while I used to sojourn in heaven in a celestial chariot, revelling in my pride, I did not think of anything else, I used to exact tribute from Brahmarshis, Devas, Yakshas, Gandharvas, Rakshasas, Pannagas and all other dwellers of the three worlds. O lord of earth, such was the spell of my eyes, that on whatever creature, I fixed them, I instantly destroyed his power. Thousands of Brahmarshis used to draw my chariot. The delinquency, O king, was the cause of my fall from my high prosperity. Among them, Agastya was one day drawing my conveyance, and my feet came in contact with his body; Agastya then pronounced (this curse) on me, in anger, 'Ruin seize thee, do thou become a snake.' So, losing my glory, I fell down from that excellent car and while falling, I beheld myself turned into a snake, with head downwards. I thus implored that Brahmana, 'May this curse be extinguished, O adorable one! You ought to forgive one who has been so foolish from infatuation.' Then he kindly told me this, as I was being hurled down (from heaven), "The virtuous king Yudhishthira will save thee from this curse, and when, O king, horrible sin of pride will be extinguished in thee; thou shalt attain salvation.' And I was struck with wonder on seeing (this) power of his austere virtues; and therefore, have I questioned thee about the attributes of the Supreme Spirit and of Brahmanas. Truth, charity, self-restraint, penance, abstention from doing injury to any creature, and constancy in virtue, these, O king, and not his race of family connections, are the means, by which a man must always secure salvation. May this brother of thine, the mighty Bhimasena, meet with good luck and may happiness abide with thee! I must go to Heaven again.'"
Vaisampayana continued, "So saying, that king, Nahusha, quitted his serpentine form, and assuming his celestial shape he went back to Heaven. The glorious and pious Yudhishthira, too, returned to his hermitage with Dhaumya and his brother Bhima. Then the virtuous Yudhishthira narrated all that, in detail, to the Brahmanas who had assembled (there). On hearing that, his three brothers and all the Brahmanas and the renowned Draupadi too were covered with shame. And all those excellent Brahmanas desiring the welfare of the Pandavas, admonished Bhima for his foolhardiness, telling him not to attempt such things again, and the Pandavas too were greatly pleased at seeing the mighty Bhima out of danger, and continued to live there pleasantly."

Book 3
Chapter 181

 1 [vai]
      taṃ vivakṣantam ālakṣya kururājo mahāmunim
      kathā saṃjananārthāya codayām āsa pāṇḍavaḥ
  2 bhavān daivatadaityānām ṛṣīṇāṃ ca mahātmanām
      rājarṣīṇāṃ ca sarveṣāṃ caritajñaḥ sanātanaḥ
  3 sevyaś copāsitavyaś ca mato naḥ kāṅkṣitaś ciram
      ayaṃ ca devakīputraḥ prāpto 'smān avalokakaḥ
  4 bhavaty eva hi me buddhir dṛṣṭvātmānaṃ sukhāc cyutam
      dhārtarāṣṭrāṃś ca durvṛttann ṛdhyataḥ prekṣya sarvaśaḥ
  5 karmaṇaḥ puruṣaḥ kartā śubhasyāpy aśubhasya ca
      svaphalaṃ tad upāśnāti kathaṃ kartā svid īśvaraḥ
  6 atha vā sukhaduḥkheṣu nṛṇāṃ brahmavidāṃ vara
      iha vā kṛtam anveti paradehātha vā punaḥ
  7 dehī ca dehaṃ saṃtyajya mṛgyamāṇaḥ śubhāśubhaiḥ
      kathaṃ saṃyujyate pretya iha vā dvijasattama
  8 aiha laukikam evaitad utāho pāralaukikam
      kva ca karmāṇi tiṣṭhanti jantoḥpretasya bhārgava
  9 [mārk]
      tvad yukto 'yam anupraśno yathāvad vadatāṃ vara
      viditaṃ veditavyaṃ te sthity artham anupṛcchasi
  10 atra te vartayiṣyāmi tad ihaikamanaḥ śṛṇu
     yathehāmutra ca naraḥ sukhaduḥkham upāśnute
 11 nirmalāni śarīrāṇi viśuddhāni śarīriṇām
     sasarja dharmatantrāṇi pūrvotpannaḥ prajāpatiḥ
 12 amoghabalasaṃkalpāḥ suvratāḥ satyavādinaḥ
     brahmabhūtā narāḥ puṇyāḥ purāṇāḥ kurunandana
 13 sarve devaiḥ samāyānti svacchandena nabhastalam
     tataś ca punar āyānti sarve svacchandacāriṇaḥ
 14 svacchandamaraṇāś cāsan narāḥ svacchandajīvinaḥ
     alpabādhā nirātaṅkā siddhārthā nirupadravāḥ
 15 draṣṭāro devasaṃghānām ṛṣīṇāṃ ca mahātmanām
     pratyakṣāḥ sarvadharmāṇāṃ dāntā vigatamatsarāḥ
 16 āsan varṣasahasrāṇi tathā putrasahasriṇaḥ
     tataḥ kālāntare 'nyasmin pṛthivītalacāriṇaḥ
 17 kāmakrodhābhibhūtās te māyā vyājopajīvinaḥ
     lobhamohābhibhūtāś ca tyaktā devais tato narāḥ
 18 aśubhaiḥ karmabhiḥ pāpās tiryaṅ narakagāminaḥ
     saṃsāreṣu vicitreṣu pacyamānāḥ punaḥ punaḥ
 19 mogheṣṭā moghasaṃkalpā moghajñānā vicetasaḥ
     sarvātiśaṅkinaś caiva saṃvṛttāḥ kleśabhāginaḥ
     aśubhaiḥ karmabhiś cāpi prāyaśaḥ paricihnitāḥ
 20 dauṣkulyā vyādhibahulā durātmāno 'pratāpinaḥ
     bhavanty alpāyuṣaḥ pāpā raudrakarmaphalodayāḥ
     nāthantaḥ sarvakāmānāṃ nāstikā bhinnasetavaḥ
 21 jantoḥpretasya kaunteya gatiḥ svair iha karmabhiḥ
     prājñasya hīnabuddheś ca karma kośaḥ kva tiṣṭhati
 22 kvasthas tat samupāśnāti sukṛtaṃ yadi vetarat
     iti te darśanaṃ yac ca tatrāpy anunayaṃ śṛṇu
 23 ayam ādi śarīreṇa deva sṛṣṭena mānavaḥ
     śubhānām aśubhānāṃ ca kurute saṃcayaṃ mahat
 24 āyuṣo 'nte prahāyedaṃ kṣīṇaprāyaṃ kalevaram
     saṃbhavaty eva yugapad yonau nāsty antarā bhavaḥ
 25 tatrāsya svakṛtaṃ karma chāyevānugataṃ sadā
     phalaty atha sukhārho vā duḥkhārho vāpi jāyate
 26 kṛtāntavidhisaṃyuktaḥ sajantur lakṣaṇaiḥ śubhaiḥ
     aśubhair vā nirādāno lakṣyate jñānadṛṣṭibhiḥ
 27 eṣā tāvad abuddhīnāṃ gatir uktā yudhiṣṭhira
     ataḥ paraṃ jñānavatāṃ nibodha gatim uttamām
 28 manuṣyās taptatapasaḥ sarvāgama parāyaṇāḥ
     sthiravratāḥ satyaparā guruśuśrūṣaṇe ratāḥ
 29 suśīlāḥ śuklajātīyāḥ kṣāntā dāntāḥ sutejasaḥ
     śubhayonyantaragatāḥ prāyaśaḥ śubhalakṣaṇāḥ
 30 jitendriyatvād vaśinaḥ śulkatvān mandarogiṇaḥ
     alpabādha paritrāsād bhavanti nirupadravāḥ
 31 cyavantaṃ jāyamānaṃ ca garbhasthaṃ caiva sarvaśaḥ
     svam ātmānaṃ paraṃ caiva budhyante jñānacakṣuṣaḥ
     karmabhūmim imāṃ prāpya punar yānti surālayam
 32 kiṃ cid daivād dhaṭhāt kiṃ cit kiṃ cid eva svakarmabhiḥ
     prāpnuvanti narā rājan mā te 'stv anyā vicāraṇā
 33 imām atropamāṃ cāpi nibodha vadatāṃ vara
     manuṣyaloke yac chreyo paraṃ manye yudhiṣṭhira
 34 iha vaikasya nāmutra amutraikasya no iha
     iha cāmutra caikasya nāmutraikasya no iha
 35 dhanāni yeṣāṃ vipulāni santi; nityaṃ ramante suvibhūṣitāṅgāḥ
     teṣām ayaṃ śatruvaraghna loko; nāsau sadā dehasukhe ratānām
 36 ye yogayuktās tapasi prasaktāḥ; svādhyāyaśīlā jarayanti dehān
     jitendriyā bhūtahite niviṣṭās; teṣām asau nāyam arighna lokaḥ
 37 ye dharmam eva prathamaṃ caranti; dharmeṇa labdhvā ca dhanāni kāle
     dārān avāpya kratubhir yajante; teṣām ayaṃ caiva paraś ca lokaḥ
 38 ye naiva vidyāṃ na tapo na dānaṃ; na cāpi mūḍhāḥ prajane yatante
     na cādhigacchanti sukhāny abhāgyās; teṣām ayaṃ caiva paraś ca nāsti
 39 sarve bhavantas tv ativīryasattvā; divyaujasaḥ saṃhananopapannāḥ
     lokād amuṣmād avaniṃ prapannāḥ; svadhīta vidyāḥ surakāryahetoḥ
 40 kṛtvaiva karmāṇi mahāni śūrās; tapo damācāra vihāraśīlāḥ
     devān ṛṣīn pretagaṇāṃś ca sarvān; saṃtarpayitvā vidhinā pareṇa
 41 svargaṃ paraṃ puṇyakṛtāṃ nivāsaṃ; krameṇa saṃprāpsyatha karmabhiḥ svaiḥ
     mā bhūd viśaṅkā tava kauravendra; dṛṣṭvātmanaḥ kleśam imaṃ sukhārha

SECTION CLXXXI

(Markandeya-Samasya Parva)

Vaisampayana said, "While they were dwelling at that place, there set in the season of the rains, the season that puts an end to the hot weather and is delightful to all animated beings. Then the black clouds, rumbling loudly, and covering the heavens and the cardinal points, ceaselessly rained during day and night. These clouds, counted by hundreds and by thousands, looked like domes in the rainy season. From the earth disappeared the effulgence of the sun; its place was taken by the stainless lustre of the lightning; the earth became delightful to all, being overgrown with grass, with gnats and reptiles in their joy; it was bathed with rain and possessed with calm. When the waters had covered all, it could not be known whether the ground was at all even or uneven;--whether there were rivers or trees or hills. At the end of the hot season, the rivers added beauty to the woods being themselves full of agitated waters, flowing with great force and resembling serpents in the hissing sound they made. The boars, the stags and the birds, while the rain was falling upon them began to utter sounds of various kinds which could be heard within the forest tracts. The chatakas, the peacocks and the host of male Kohilas and the excited frogs, all ran about in joy. Thus while the Pandavas were roaming about in the deserts and sandy tracts, the happy season of rain, so various in aspect and resounding with clouds passed away. Then set in the season of autumn, thronged with ganders and cranes and full of joy; then the forest tracts were overrun with grass; the river turned limpid; the firmament and stars shone brightly., And the autumn, thronged with beasts and birds, was joyous and pleasant for the magnanimous sons of Pandu. Then were seen nights, that were free from dust and cool with clouds and beautified by myriads of planets and stars and the moon. And they beheld rivers and ponds, adorned with lilies and white lotuses, full of cool and pleasant water. And while roving by the river Saraswati whose banks resembled the firmament itself and were overgrown with canes, and as such abounded in sacred baths, their joy was great. And those heroes who wielded powerful bows, were specially glad to see the pleasant river Saraswati, with its limpid waters full to the brim. And, O Janamejaya, the holiest night, that of the full moon in the month of Kartika in the season of autumn, was spent by them while dwelling there! And the sons of Pandu, the best of the descendants of Bharata, spent that auspicious juncture with righteous and magnanimous saints devoted to penance. And as soon as the dark fortnight set in immediately after, the sons of Pandu entered the forest named the Kamyaka, accompanied by Dhananjaya and their charioteers and cooks."

Book 3
Chapter 182

 1 [vai]
      mārkaṇḍeyaṃ mahātmānam ūcuḥ pāṇḍusutās tadā
      māhātmyaṃ dvijamukhyānāṃ śrotum icchāma kathyatām
  2 evam uktaḥ sa bhagavān mārkaṇḍeyo mahātapaḥ
      uvāca sumahātejā sarvaśāstraviśāradaḥ
  3 haihayānāṃ kulakaro rājā parapuraṃjayaḥ
      kumāro rūpasaṃpanno mṛgayām acarad balī
  4 caramāṇas tu so 'raṇye tṛṇavīrut samāvṛte
      kṛṣṇājinottarāsaṅgaṃ dadarśa munim antike
      sa tena nihato 'raṇye manyamānena vai mṛgam
  5 vyathitaḥ karma tat kṛtvā śokopahatacetanaḥ
      jagāma haihayānāṃ vai sakāśaṃ prathitātmanām
  6 rājñāṃ rājīvanetrāsau kumāraḥ pṛthivīpate
      teṣāṃ ca tad yathāvṛttaṃ kathayām āsa vai tadā
  7 taṃ cāpi hiṃsitaṃ tāta muniṃ mūlaphalāśinam
      śrutvā dṛṣṭvāca te tatra babhūvur dīnamānasāḥ
  8 kasyāyam iti te sarve mārgamāṇās tatas tataḥ
      jagmuś cāriṣṭanemes te tārkṣyasyāśramam añjasā
  9 te 'bhivādya mahātmānaṃ taṃ muniṃ saṃśitavratam
      tasthuḥ sarve satu munis teṣāṃ pūjām athāharat
  10 te tam ūcur mahātmānaṃ na vayaṃ satkriyāṃ mune
     tvatto 'rhāḥ karma doṣeṇa brāhmaṇo hiṃsito hi naḥ
 11 tān abravīt sa viprarṣiḥ kathaṃ vo brāhmaṇo hataḥ
     kva cāsau brūta sahitāḥ paśyadhvaṃ me tapobalam
 12 te tu tat sarvam akhilam ākhyāyāsmai yathātatham
     nāpaśyaṃs tam ṛṣiṃ tatra gatāsuṃ te samāgatāḥ
     anveṣamāṇāḥ savrīḍāḥ svapnavad gatamānasāḥ
 13 tān abravīt tatra munis tārkṣyaḥ parapuraṃjayaḥ
     syād ayaṃ brāhmaṇaḥ so 'tha yo yuṣmābhir nivāśitaḥ
     putro hy ayaṃ mama nṛpās tapobalasamanvitaḥ
 14 te tu dṛṣṭvaiva tam ṛṣiṃ vismayaṃ paramaṃ gatāḥ
     mahad āścaryam iti vai vibruvāṇā mahīpate
 15 mṛto hy ayam ato dṛṣṭaḥ kathaṃ jīvitam āptavān
     kim etat tapaso vīryaṃ yanāyaṃ jīvitaḥ punaḥ
     śrotum icchāma viprarṣe yadi śrotavyam ity uta
 16 sa tān uvāca nāsmākaṃ mṛtyuḥ prabhavate nṛpāḥ
     kāraṇaṃ vaḥ pravakṣyāmi hetuyogaṃ samāsataḥ
 17 satyam evābhijānīmo nānṛte kurmahe manaḥ
     svadharmam anutiṣṭhāmas tasmān mṛtyubhayaṃ na naḥ
 18 yad brāhmaṇānāṃ kuśalaṃ tad eṣāṃ kathayāmahe
     naiṣāṃ duścaritaṃ brūmas tasmān mṛtyubhayaṃ na naḥ
 19 atithīn annapānena bhṛtyān atyaśanena ca
     tejasvi deśavāsāc ca tasmān mṛtyubhayaṃ na naḥ
 20 etad vai leśa mātraṃ vaḥ samākhyātaṃ vimatsarāḥ
     gacchadhvaṃ sahitāḥ sarve na pāpād bhayam asti vaḥ
 21 evam astv iti te sarve pratipūjya mahāmunim
     svadeśam agaman hṛṣṭā rājāno bharatarṣabha

SECTION CLXXXII

Vaisampayana said, "O son of Kuru, they, Yudhishthira and others,
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having reached the forest of Kamyaka, were, hospitably received by hosts of saints and they lived together with Krishna. And while the sons of Pandu were dwelling in security in that place, many Brahmanas came to wait upon them. And a certain Brahmana said, 'He the beloved friend of Arjuna, of powerful arms and possessed of self control, descendant of Sura, of a lofty intellect, will come, for, O ye foremost of the descendants of Kuru, Hari knows that ye have arrived here. For, Hari has always a longing for your sight and always seeks your welfare. And Markandeya, who lived very many years devoted to great austerities, given to study and penance, will erelong come and meet you.' And the very moment that he was uttering these words, there was beheld Krishna, coming thitherward upon a car unto which were yoked the horses Saivya and Sugriva,--he the best of those that ride on cars, accompanied by Satyabhama, is like Indra by Sachi, the daughter of Pulaman. And the son of Devaki came, desirous to see those most righteous of the descendants of Kuru. And the sagacious Krishna, having alighted from the car, prostrated himself, with pleasure in his heart, before the virtuous king, in the prescribed way, and also before Bhima, that foremost of powerful men. And he paid his respects to Dhaumya, while the twin brothers prostrated themselves to him. And he embraced Arjuna of the curly hair; and spoke words of solace to the daughter of Drupada. And the descendant of the chief of the Dasaraha tribe, that chastiser of foes, when he saw the beloved Arjuna come near him, having seen him after a length of time, clasped him again and again. And so too Satyabhama also, the beloved consort of Krishna, embraced the daughter of Drupada, the beloved wife of the sons of Pandu. Then these sons of Pandu, accompanied by their wife and priests, paid their respects to Krishna, whose eyes resembled the white lotus and surrounded him on all sides. And Krishna, when united with Arjuna, the son of Pritha, the winner of riches and the terror of the demons assumed a beauty comparable to that of Siva, the magnanimous lord of all created beings, when he, the mighty lord, is united with Kartikeya (his son). And Arjuna, who bore a circlet of crowns on his head, gave an account of what had happened to him in the forest to Krishna, the elder brother of Gada. And Arjuna asked, saying, 'How is Subhadra, and her son Abhimanyu?' And Krishna, the slayer of Madhu, having paid his respects in the prescribed form to the son of Pritha, and to the priest, and seating himself with them there, spoke to king Yudhishthira, in words of praise. And he said, 'O king, Virtue is preferable to the winning of kingdoms; it is, in fact, practice of austerities! By you who have obeyed with truth and candour what your duty prescribed, have been won both this world and that to come! First you have studied, while performing religious duties; having acquired in a suitable way the whole science of arms, having won wealth by pursuing the methods prescribed for the military caste, you have celebrated all the time-honoured sacrificial rites. You take no delight in sensual pleasures; you do not act, O lord of men, from motives of enjoyment, nor do you swerve from virtue from greed of riches; it is for this, you have been named the Virtuous King, O son of Pritha! Having won
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kingdoms and riches and means of enjoyment, your best delight has been charity and truth and practice of austerities, O King, and faith and meditation and forbearance and patience! When the population of Kuru-jangala beheld Krishna outraged in the assembly hall, who but yourself could brook that conduct, O Pandu's son, which was so repugnant both to virtue and usage? No doubt, you will, before long, rule over men in a praiseworthy way, all your desires being fulfilled. Here are we prepared to chastise the Kurus, as soon as the stipulation made by you is fully performed! And Krishna, the foremost of the Dasarha tribe, then said to Dhaumya and Bhima and Yudhishthira, and the twins and Krishna, 'How fortunate that by your blessing Arjuna the bearer of the coronet, has arrived after having acquired the science of arms!" And Krishna, the leader of the Dasarha tribe, accompanied by friends, likewise spoke to Krishna, the daughter of Yajnasena, saying, 'How fortunate that you are united, safe and secure, with Arjuna, the winner of riches!' And Krishna also said, 'O Krishna, O daughter of Yajnasena, those sons of yours, are devoted to the study of the science of arms, are well-behaved and conduct themselves on the pattern, O Krishna, of their righteous friends. Your father and your uterine brothers proffer them a kingdom and territories; but the boys find no joy in the house of Drupada, or in that of their maternal uncles. Safely proceeding to the land of the Anartas, they take the greatest delight in the study of the science of arms. Your sons enter the town of the Vrishnis and take an immediate liking to the people there. And as you would direct them to conduct themselves, or as the respected Kunti would do, so does Subhadra direct them in a watchful way. Perhaps, she is still more careful of them. And, O Krishna, as Rukmini's son is the preceptor of Aniruddha, of Abhimanyu, of Sunitha, and of Bhanu; so he is the preceptor and the refuge of your sons also! And a good preceptor, would unceasingly give them lessons in the wielding of maces and swords and bucklers, in missiles and in the arts of driving cars and of riding horses, being valiant. And he, the son of Rukmini, having bestowed a very good training upon them, and having taught them the art of using various weapons in a proper way, takes satisfaction at the valorous deeds of your sons, and of Abhimanyu. O daughter of Drupada! And when your son goes out, in pursuit of (out-door) sports, each one of them is followed thither by cars and horses and vehicles and elephants.' And Krishna said to the virtuous king, Yudhishthira, The fighting men of the Dasarha tribe, and the Kukuras, and the Andhakas--let these, O king, place themselves at thy command--let them perform what thou desirest them. O lord of men, let the army of the tribe of Madhus, (resistless) like the wind, with their bows and led by Balarama whose weapon is the plough--let that army, equipped (for war), consisting of horsemen and foot soldiers and horses and cars and elephants, prepare to do your bidding. O son of Pandu! Drive Duryodhana, the son of Dhritarashtra, the vilest of sinful men, together with his followers and his hosts of friends to the path betaken by the lord of Saubha, the son of the Earth! You, O ruler of men, are welcome to stick to that stipulation which was made in the assembly-hall--but
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let the city of Hastina be made ready for you, when the hostile force has been slain by the soldiers of the Dasarha tribe! Having roamed at your pleasure in all those places where you may desire to go, having got rid of your grief and freed from all your sins--you will reach the city of Hastina--the well-known city situated in the midst of a fine territory!--Then the magnanimous king having been acquainted with the view, thus clearly set forth by Krishna that best of men, and, having applauded the same, and having deliberated, thus spoke with joined palms unto Kesava, 'O Kesava, no doubt, thou art the refuge of the sons of Pandu; for the sons of Pandu have their protector in thee! When the time will come, there is no doubt that thou wilt do all the work just mentioned by thee; and even more than the same! As promised by us, we have spent all the twelve years in lonely forests. O Kesava, having in the prescribed way completed the period for living unrecognised, the sons of Pandu will take refuge in thee. This should be the intention of those that associate with thee, O Krishna! The sons of Pandu swerve not from the path of truth, for the sons of Pritha with their charity and their piety with their people and their wives and with their relations have their protector in thee!"
Vaisampayana said, 'O descendant of Bharata, while Krishna, the descendant of the Vrishnis and the virtuous king, were thus talking, there appeared then the saint Markandeya, grown grey in the practise of penances. And he had seen many thousand years of life, was of a pious soul, and devoted to great austerities. Signs of old age he had none; and deathless he was, and endued with beauty and generous and many good qualities. And he looked like one only twenty-five years old. And when the aged saint, who had seen many thousand years of life, came, all the Brahamanas paid their respects to him and so did Krishna together with Pandu's son. And when that wisest saint, thus honoured, took his seat in a friendly way, Krishna addressed him, in accordance with the views of the Brahmanas and of Pandu's sons, thus,--
"The sons of Pandu, and the Brahmanas assembled here, and the daughter of Drupada, and Satyabhama, likewise myself, are all anxious to hear your most excellent words, O Markandeya! Propound to us the holy stories of events of bygone times, and the eternal rules of righteous conduct by which are guided kings and women and saints!"
Vaisampayana continued, "When they had all taken their seats, Narada also, the divine saint, of purified soul, came on a visit to Pandu's sons. Him also, then, of great soul, all those foremost men of superior intellect, honoured in the prescribed form, by offering water to wash his feet, and the well-known oblation called the Arghya. Then the godlike saint, Narada, learning that they were about to hear the speech of Markandeya, expressed his assent to the arrangement. And he, the deathless, knowing what would be opportune, said smilingly, 'O saint of the Brahmana caste, speak what you were about to say unto the sons of Pandu!' Thus addressed, Markandeya, devoted to great austerities, replied, 'Wait a moment. A great deal will be narrated.' Thus addressed, the sons of Pandu, together with those twice-born
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ones, waited a moment, looking at that great saint, (bright) as the mid-day sun."
Vaisampayana continued, "Pandu's son, the king of the Kuru tribe, having observed that the great saint as willing to speak, questioned him with a view to suggesting topics to speak upon, saying, 'You who are ancient (in years), know the deeds of gods and demons, and illustrious saints, and of all the royal ones. We consider you as worthy of being worshipped and honoured; and we have long yearned after your company. And here is this son of Devaki, Krishna, who has come to us on a visit. Verily, when I look at myself, fallen away from happiness, and when I contemplate the sons of Dhritarashtra, of evil life, flourishing in every way, the idea arises in me that it is man who does all acts, good or bad, and that it is he that enjoys the fruit the acts bring forth. How then is god the agent? And, O best of those that are proficient in the knowledge of God, how is it that men's actions follow them? Is it in this world? Or is it in some subsequent existence? And, O best of righteous men among the twice-born, in what way is an embodied animated being joined by his good and evil deeds that seek him out? Is it after death? Or is it in this world? And, O descendant of Bhrigu, is what we experience in this world the result of the acts of this very life? Or will the acts of this life bear fruit in the world to come? And where do the actions of an animated being who is dead find their resting place?"
"Markandeya said, 'O best of those that can speak, this question befits thee, and is just what it should be? Thou knowest all that there is to know. But thou art asking this question, simply for the sake of form. Here I shall answer thee: listen to me with an attentive mind, as to how in this world and in that to come, a man experienceth happiness and misery. The lord of born beings, himself sprung first of all, created, for all embodied beings, bodies which were stainless, pure, and obedient to virtuous impulses, O wisest of the descendants of Kuru! The ancient men had all their desires fulfilled, were given to praiseworthy courses of life, were speakers of truth, godly and pure. All were equal to the gods, could ascend to the sky at their pleasure, and could come back again; and all went about at their pleasure. And they had their death and their life also under their own control; and they had few sufferings; had no fear; and had their wishes fulfilled; and they were free from trouble; could visit the gods and the magnanimous saints; knew by heart all righteous rules; were self-controlled and free from envy. And they lived many thousand years; and had many thousand sons. Then in course of time they came to be restricted to walking solely on the surface of the earth, overpowered by lust and wrath, dependent for subsistence upon falsehood and trick, overwhelmed by greed and senselessness. Then those wicked men, when disembodied, on account of their unrighteous and unblessed deeds, went to hell in a crooked way. Again and again, they were grilled, and, again and again they began to drag their miserable existence in this wonderful world. And their desires were unfulfilled, the objects unaccomplished, and their knowledge became unavailing. And their senses were paralysed and they became apprehensive of everything and the cause
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of other people's sufferings. And they were generally marked by wicked deeds, and born in low families; they became wicked and afflicted with diseases, and the terror of others. And they became short-lived and sinful and they reaped the fruit of their terrible deeds. And coveting everything, they became godless and indifferent in mind, O son of Kunti! The destiny of every creature after death is determined by his acts in this world. Thou hast asked me where this treasure of acts of the sage and the ignorant remain, and where they enjoy the fruit of their good and evil deeds! Do thou listen to the regulations on this subject! Man with his subtle original body created by God lays up a great store of virtue and vice. After death he quits his frail (outer) body and is immediately born again in another order of beings. He never remains non-existent for a single moment. In his new life his actions follow him invariably as shadow and, fructifying, makes his destiny happy or miserable. The wise man, by his spiritual insight, knows all creatures to be bound to an immutable destiny by the destroyer and incapable of resisting the fruition of his actions in good or evil fortune. This, O Yudhishthira, is the doom of all creatures steeped in spiritual ignorance. Do thou now hear of the perfect way attained by men of high spiritual perception! Such men are of high ascetic virtue and are versed in all profane and holy writ, diligent in performing their religious obligations and devoted to truth. And they pay due homage to their preceptors and superiors and practise Yoga, are forgiving, continent and energetic and pious and are generally endowed with every virtue. By the conquest of the passions, they are subdued in mind; by practising yoga they become free from disease, fear and sorrow; they are not troubled (in mind). In course of birth, mature or immature, or while ensconced in the womb, in every condition, they with spiritual eyes recognize the relation of their soul to the supreme Spirit. Those great-minded Rishis of positive and intuitive knowledge passing through this arena of actions, return again to the abode of the celestials. Men, O king, attain what they have in consequence of the grace of the gods of Destiny or of their own actions. Do thou not think otherwise. O Yudhishthira, I regard that as the highest good which is regarded so in this world. Some attain happiness in this world, but not in the next; others do so in the next, but not in this. Some, again, attain happiness in this as well as in the next world; and others neither here nor in the next world. Those that have immense wealth, shine every day with well-decorated persons. O slayer of mighty foes, being addicted to carnal pleasures, they enjoy happiness only in this world, but not in the next. But those who are engaged in spiritual meditations and the study of the Vedas, who are diligent in asceticism, and who impair the vigour of their bodies by performing their duties, who have subdued their passions, and who refrain from killing any animated being, those men, O slayer of thy enemies, attain happiness in the next world, but not in this! Those who first live a pious life, and virtuously acquire wealth in due time and then marry and perform sacrifices, attain bliss both in this and the next world. Those foolish men again who do not acquire knowledge, nor are engaged in asceticism or charity or increasing their species; or in encompassing the pleasures and
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enjoyments of this world, attain bliss neither in this nor in the next world. But all of you are proficient in knowledge and possessed of great power and strength and celestial vigour. For the extermination (of the wicked) and for serving the purposes of the gods, ye have come from the other world and have taken your birth in this! Ye, who are so valiant, and engaged in asceticism, self-restraining exercises, and religious ordinances, and fond of exertion, after having performed great deeds and gratified the gods and Rishis and the Pitris, ye will at last in due course attain by your own acts the supreme region--the abode of all virtuous men! O ornament of Kuru's race, may no doubts cross thy mind on account of these thy sufferings, for this affliction is for thy good!"

Book 3
Chapter 183

  1 [mārk]
      bhūya eva tu māhātmyaṃ brāhmaṇānāṃ nibodha me
      vainyo nāmeha rājarṣir aśvamedhāya dīkṣitaḥ
      tam atrir gantum ārebhe vittārtham iti naḥ śrutam
  2 bhūyo 'tha nānurudhyat sa dharmavyakti nidarśanāt
      saṃcintya sa mahātejā vanam evānvarocayat
      dharmapatnīṃ samāhūya putrāṃś cedam uvāca ha
  3 prāpsyāmaḥ phalam atyantaṃ bahulaṃ nirupadravam
      araṇyagamanaṃ kṣipraṃ rocatāṃ vo gunādhikam
  4 taṃ bhāryā pratyuvācedaṃ dharmam evānurudhyatī
      vainaṃ gatvā mahātmānam arthayasva dhanaṃ bahu
      sa te dāsyati rājarṣir yajamāno 'rthine dhanam
  5 tata ādāya viprarṣe pratigṛhya dhanaṃ bahu
      bhṛtyān sutān saṃvibhajya tato vraja yathepsitam
      eṣa vai paramo dharmadharmavidbhir udāhṛtaḥ
  6 [atri]
      kathito me mahābhāge gautamena mahātmanā
      vainyo dharmārthasaṃyuktaḥ satyavratasamanvitaḥ
  7 kiṃ tv asti tatra dveṣṭāro nivasanti hi me dvijāḥ
      yathā me gautamaḥ prāha tato na vyavasāmy aham
  8 tatra sma vācaṃ kalyāṇīṃ dharmakāmārtha saṃhitām
      mayoktām anyathā brūyus tatas te vai nirarthakām
  9 gamiṣyāmi mahāprājñe rocate me vacas tava
      gāś ca me dāsyate vainyaḥ prabhūtaṃ cārthasaṃcayam
  10 [mārk]
     evam uktvā jagāmāśu vainya yajñaṃ mahātapaḥ
     gatvā ca yajñāyatanam atris tuṣṭāva taṃ nṛpam
 11 rājan vainya tvam īśaś ca bhuvi tvaṃ prathamo nṛpaḥ
     stuvanti tvāṃ munigaṇās tvad anyo nāsti dharmavit
 12 tam abravīd ṛṣis tatra vaca kruddho mahātapaḥ
     maivam atre punar brūyā na te prajñā samāhitā
     atra naḥ prathamaṃ sthātā mahendro vai prajāpatiḥ
 13 athātrir api rājendra gautamaṃ pratyabhāṣata
     ayam eva vidhātā ca yathaivendraḥ prajāpatiḥ
     tvam eva muhyase mohān na prajñānaṃ tavāsti ha
 14 [gautama]
     jānāmi nāhaṃ muhyāmi tvaṃ vivakṣur vimuhyase
     stoṣyase 'bhyudaya prepsus tasya darśanasaṃśrayāt
 15 na vettha paramaṃ dharmaṃ na cāvaiṣi prayojanam
     bālas tvam asi mūḍhaś ca vṛddhaḥ kevāpi hetunā
 16 [mārk]
     vivadantau tathā tau tu munīnāṃ darśane sthitau
     ye tasya yajñe saṃvṛttās te 'pṛcchanta kathaṃ tv imau
 17 praveśaḥ kena datto 'yam anayor vainya saṃsadi
     uccaiḥ samabhibhāṣantau kena kāryeṇa viṣṭhitau
 18 tataḥ paramadharmātmā kāśyapaḥ sarvadharmavit
     vivādināv anuprāptau tāv ubhau pratyavedayat
 19 athābravīt sadasyāṃs tu gautamo munisattamān
     āvayor vyāhṛtaṃ praśnaṃ śṛṇuta dvijapuṃgavāḥ
     vainyo vidhātety āhātrir atra naḥ saṃśayo mahān
 20 śrutvaiva tu mahātmāno munayo 'bhyadravan drutam
     sanatkumāraṃ dharmajñaṃ saṃśaya chedanāya vai
 21 sa ca teṣāṃ vaco śrutvā yathātattvaṃ mahātapaḥ
     pratyuvācātha tān evaṃ dharmārthasahitaṃ vacaḥ
 22 [sanatkumāra]
     brahmakṣatreṇa sahitaṃ kṣatraṃ ca brahmaṇā saha
     rājā vai prathamo dharmaḥ prajānāṃ patir eva ca
     sa eva śakraḥ śukraś ca sa dhātā sa bṛhaspatiḥ
 23 prajāpatir virāṭ samrāṭ kṣatriyo bhūpatir nṛpaḥ
     ya ebhiḥ stūyate śabdaiḥ kas taṃ nārcitum arhati
 24 purā yonir yudhājic ca abhiyā mudito bhavaḥ
     svarṇetā sahajid babhrur iti rājābhidhīyate
 25 satyamanyur yudhājīvaḥ satyadharmapravartakaḥ
     adharmād ṛṣayo bhītā balaṃ kṣatre samādadhan
 26 ādityo divi deveṣu tamonudati tejasā
     tathaiva nṛpatir bhūmāv adharmaṃ nudate bhṛśam
 27 ato rājñaḥ pradhānatvaṃ śāstraprāmāṇya darśanāt
     uttaraḥ sidhyate pakṣo yena rājeti bhāṣitam
 28 [mārk]
     tataḥ sa rājā saṃhṛṣṭaḥ siddhe pakṣe mahāmanaḥ
     tam atrim abravīt prītaḥ pūrvaṃ yenābhisaṃstutaḥ
 29 yasmāt sarvamanuṣyeṣu jyāyāṃsaṃ mām ihābravīḥ
     sarvadevaiś ca viprarṣe saṃmitaṃ śreṣṭham eva ca
     tasmāt te 'haṃ pradāsyāmi vividhaṃ vasu bhūri ca
 30 dāsī sahasraṃ śyāmānāṃ suvastrāṇām alaṃkṛtam
     daśakoṭyo hiraṇyasya rukmabhārāṃs tathā daśa
     etad dadāni te vipra sarvajñas tvaṃ hi me mataḥ
 31 tad atrir nyāyataḥ sarvaṃ pratigṛhya mahāmanaḥ
     pratyājagāma tejasvī gṛhān eva mahātapaḥ
 32 pradāya ca dhanaṃ prītaḥ putrebhyaḥ prayatātmavān
     tapo samabhisaṃdhāya vanam evānvapadyata

SECTION CLXXXIII

Vaisampayana continued,--"The sons of Pandu said to the high-souled Markandeya, 'We long to hear of the greatness of the Brahmanas Do thou tell us of it!' Thus asked, the revered Markandeya, of austere virtue and high spiritual energy, and proficient in all departments of knowledge, replied, 'A strong-limbed, handsome young prince of the race of the Haihayas, a conqueror of hostile cities, (once) went out hunting. And (while) roaming in the wilderness of big trees and thickets of grass, he saw, at no great distance from him, a Muni with the skin of a black antelope for his upper garment, and killed him for a deer. Pained at what he had done, and his senses paralysed with grief, he repaired to the presence of the more distinguished of the Haihaya chiefs. The louts-eyed prince related to them the particulars. On hearing the account, O my son, and beholding the body of the Muni who had subsisted on fruits and roots, they were sorely afflicted in mind. And they all set out enquiring here and there as they proceeded, as to whose son the Muni might be. And they soon after reached the hermitage of Arishtanemi, son of Kasyapa. And saluting that great Muni, so constant in austerity, they all remained standing, while the Muni, on his part, busied himself about their reception. And they said unto the illustrious Muni, 'By a freak of destiny, we have ceased to merit thy welcome: indeed, we have killed a Brahmana!' And the regenerate Rishi said to them, 'How hath a Brahmana come to be killed by you, and say where may be he? Do ye all witness the power of my ascetic practices!' And they, having related everything to him as it had happened went back, but found not the body of the dead Rishi on the spot (where they had left it). And having searched for him, they returned, ashamed and bereft of all perception, as in a dream. And then, O thou conqueror of hostile cities, the Muni Tarkshya, addressed them, saying, 'Ye princes, can this be the Brahmana of your killing? This Brahmana, endowed with occult gifts from spiritual exercises, is, indeed, my son!' Seeing that Rishi, O lord of the earth, they were struck with bewilderment. And they said, 'What a marvel! How hath the dead come to life again? Is it the power of his austere virtue by which he hath revived again?
p. 371
[paragraph continues] We long to hear this, O Brahmana, if, indeed, it can be divulged?' To them, he replied, 'Death, O lords of men, hath no power over us! I shall tell ye the reason briefly and intelligibly. We perform our own sacred duties; therefore, have we no fear of death; we speak well of Brahmanas but never think any ill of them; therefore hath death no terror for us. Entertaining our guests with food and drink, and our dependants with plenty of food, we ourselves (then) partake of what is left; therefore we are not afraid of death. We are peaceful and austere and charitable and forbearing and fond of visiting sacred shrines, and we live in sacred places; therefore we have no fear of death. And we live in places inhabited by men who have great spiritual power; therefore hath death no terror for us. I have briefly told ye all! Return ye now all together, cured of all worldly vanity. Ye have no fear of sin!' Saying amen, O foremost scion of Bharata's race, and saluting the great Muni, all those princes joyously returned to their country."

Book 3
Chapter 184

  1 [mārk]
      atraiva ca sarasvatyā gītaṃ parapuraṃjaya
      pṛṣṭayā muninā vīra śṛṇu tarkṣeṇa dhīmatā
  2 [tārksya]
      kiṃ nu śreyo puruṣasyeha bhadre; kathaṃ kurvan na cyavate svadharmāt
      ācakṣva me cārusarvāṅgi sarvaṃ; tvayānuśiṣṭo na cyaveyaṃ svadharmāt
  3 kathaṃ cāgniṃ juhuyāṃ pūjaye vā; kasmin kāle kena dharmo na naśyet
      etat sarvaṃ subhage prabravīhi; yathā lokān virajaḥ saṃcareyam
  4 [mārk]
      evaṃ pṛṣṭā prītiyuktena tena; śuśrūṣum īkṣyottama buddhiyuktam
      tārkṣyaṃ vipraṃ dharmayuktaṃ hitaṃ ca; sarasvatī vākyam idaṃ babhāṣe
  5 [saras]
      yo brahma jānāti yathāpradeśaṃ; svādhyāyanityaḥ śucir apramattaḥ
      sa vai puro devapurasya gantā; sahāmaraiḥ prāpnuyāt prītiyogam
  6 tatra sma ramyā vipulā viśokāḥ; supuṣpitāḥ puṣkariṇyaḥ supuṇyāḥ
      akardamā mīnavatyaḥ sutīrthā; hiraṇmayair āvṛtāḥ puṇḍarīkaiḥ
  7 tāsāṃ tīreṣv āsate puṇyakarmā; mahīyamānaḥ pṛthag apsarobhiḥ
      supuṇya gandhābhir alaṃkṛtābhir; hiraṇyavarṇābhir atīva hṛṣṭaḥ
  8 paraṃ lokaṃ gopradās tv āpnuvanti; dattvānaḍvāhaṃ sūryalokaṃ vrajanti
      vāso dattvā candramasaḥ sa lokaṃ; dattvā hiraṇyam amṛtatvam eti
  9 dhenuṃ dattva suvratāṃ sādhu dohāṃ; kalyāṇavat sāma palāyinīṃ ca
      yāvanti romāṇi bhavanti tasyās; tāvad varṣāṇy aśnute svargalokam
  10 anaḍvāhaṃ suvrataṃ yo dadāti; halasya voḍdhāram anantavīryam
     dhuraṃ dhuraṃ balavantaṃ yuvānaṃ; prāpnoti lokān daśa dhenudasya
 11 yaḥ sapta varṣāṇi juhoti tārkṣya; havyaṃ tv agnau suvrataḥ sādhu śīlaḥ
     saptāvarān sapta pūrvān punāti; pitāmahān ātmanaḥ karmabhiḥ svaiḥ
 12 [tārksya]
     kim agnihotrasya vrataṃ purāṇam; ācakṣva me pṛcchataś cārurūpe
     tvayānuśiṣṭo 'ham ihādya vidyāṃ; yad agnihotrasya vrataṃ purāṇam
 13 [saras]
     na cāśucir nāpy anirṇiktapāṇir; nābrahmavij juhuyān nāvipaścit
     bubhukṣavaḥ śuci kāmā hi devā; nāśraddadhānād dhi havir juṣanti
 14 nāśrotriyaṃ deva havye niyuñjyān; moghaṃ parā siñcati tādṛśo hi
     apūrṇam aśrotriyam āha tārkṣya; na vai tādṛg juhuyād agnihotram
 15 kṛśānuṃ ye juhvati śraddadhānāḥ; satyavratā hutaśiṣṭāśinaś ca
     gavāṃ lokaṃ prāpya te puṇyagandhaṃ; paśyanti devaṃ paramaṃ cāpi satyam
 16 [tārksya]
     kṣetrajñabhūtāṃ paralokabhāve; karmodaye buddhim atipraviṣṭām
     prajñāṃ ca devīṃ subhage vimṛśya; pṛcchāmi tvāṃ kā hy asi cārurūpe
 17 [saras]
     agnihotrād aham abhyāgatāsmi; viprarṣabhāṇāṃ saṃśaya cchedanāya
     tvat saṃyogād aham etad abruvaṃ; bhāve sthitā tathyam arthaṃ yathāvat
 18 [tārksya]
     na hi tvayā sadṛśī kā cid asti; vibhrājase hy atimātraṃ yathā śrīḥ
     rūpaṃ ca te divyam atyantakāntaṃ; prajñāṃ ca devīṃ subhage bibharṣi
 19 [saras]
     śreṣṭhāni yāni dvipadāṃ variṣṭha; yajñeṣu vidvann upapādayanti
     tair evāhaṃ saṃpravṛddhā bhavāmi; āpyāyitā rūpavatī ca vipra
 20 yac cāpi dravyam upayujyate ha; vānaspatyam āyasaṃ pārthivaṃ vā
     divyena rūpeṇa ca prajñayā ca; tenaiva siddhir iti viddhi vidvan
 21 [tārksya]
     idaṃ śreyo paramaṃ manyamānā; vyāyacchante munayaḥ saṃpratītāḥ
     ācakṣva me taṃ paramaṃ viśokaṃ; mokṣaṃ paraṃ yaṃ praviśanti dhīrāḥ
 22 [saras]
     taṃ vai paraṃ vedavidaḥ prapannāḥ; paraṃ parebhyaḥ prathitaṃ purāṇam
     svādhyāyadānavratapuṇyayogais; tapodhanā vītaśokā vimuktāḥ
 23 tasyātha madhye vetasaḥ puṇyagandhaḥ; sahasraśākho vimalo vibhāti
     tasya mūlāt saritaḥ prasravanti; madhūdaka prasravaṇā ramaṇyaḥ
 24 śākhāṃ śākhāṃ mahānadyaḥ saṃyānti sikatā samāḥ
     dhānā pūpā māṃsaśākāḥ sadā pāyasakardamāḥ
 25 yasminn agnimukhā devāḥ sendrāḥ saha marudgaṇaiḥ
     ījire kratubhiḥ śreṣṭhais tat padaṃ paramaṃ mune

SECTION CLXXXIV

"Markandeya continued, 'Do ye again hear from me the glory of the Brahmanas! It is said that a royal sage of the name of Vainya was once engaged in performing the horse-sacrifice and that Atri desired to go to him for alms. But Atri subsequently gave up his desire of wealth, from religious scruples. After much thought he, of great power, became desirous of living in the woods, and, calling his wife and sons together, addressed them thus, 'Let us attain the highly tranquil and complete fruition of our desires. May it, therefore, be agreeable to you to repair quickly to the forest for a life of great merit.' His wife, arguing from motives of virtue also then said to him, 'Hie thee to the illustrious prince Vainya, and beg of him vast riches! Asked by thee, that royal sage, engaged in sacrifice will give thee wealth. Having gone there, O regenerate Rishi, and received from him vast wealth, thou canst distribute it among thy sons and servants and then thou canst go whithersoever thou pleasest. This, indeed, is the higher virtue as instanced by men conversant with religion.' Atri replied, 'I am informed, O virtuous one, by the high-souled Gautama, that Vainya is a pious prince, devoted to the cause of truth; but there are Brahmanas (about his persons) who are jealous of me; and as Gautama hath told me this, I do not venture to go there, for (while) there, if I were to advise what is good and calculated to secure piety and the fulfilment of one's desires, they would contradict me with words unproductive of any good. But I approve of any counsel and will go there; Vainya will give me kine and hoards of riches.'
"Markandeya continued, 'So saying, he, of great ascetic merit, hastened to Vainya's sacrifice and reaching the sacrificial altar and making his obeisance to the king and praising him with well-meaning speeches, he spoke these words, 'Blessed art thou, O king! Ruling over the earth, thou art the foremost of sovereigns! The Munis praise thee, and besides thee there is none so versed in religious lore'! To him the Rishi Gautama, of great ascetic
p. 372
merit, then indignantly replied saying, 'Atri, do not repeat this nonsense. (It seems) thou art not in thy proper senses. In this world of ours, Mahendra the lord of all created beings (alone) is the foremost of all sovereigns!' Then, O, great prince, Atri said to Gautama, 'As Indra, the lord of all creatures, ruleth over our destinies, so doth this king! Thou art mistaken. It is thou who hast lost thine senses from want of spiritual perception!' Gautama replied, 'I know I am not mistaken; it is thou who art labouring under a misconception in this matter. To secure the king's countenance, thou art flattering him in (this) assembly of the people. Thou dost not know what the highest virtue, is nor dost thou feel the need for it. Thou art like a child steeped in ignorance, for what then hast thou become (so) old in years?'
"Markandeya continued, 'While those two men were thus disputing in the presence of the Munis, who were engaged in Vainya's sacrifice the latter enquired, 'What is the matter with them, that maketh them talk so vociferously?' Then the very pious Kasyapa learned in all religious lore, approaching the disputants asked them what was the matter. And then Gautama, addressing that assembly of great Munis said, 'Listen, O great Brahmanas, to the point in dispute between us. Atri hath said that Vainya is the ruler of our destinies; great is our doubt on this point.'
"Markandeya continued, 'On hearing this, the great-mind Munis went instantly to Sanatkumara who was well versed in religion to clear their doubt. And then he of great ascetic merit, having heard the particulars from them addressed them these words full of religious meaning. And Sanatkumara said, 'As fire assisted by the wind burneth down forests, so a Brahmana's energy in union with a Kshatriya's or a Kshatriya's joined with a Brahmana's destroyeth all enemies. The sovereign is the distinguished giver of laws and the protector of his subjects. He is (a protector of created beings) like Indra, (a propounder of morals) like Sukra, (a counsellor) like Vrihaspati and (hence he is also called) the ruler of men's destinies. Who does not think it proper to worship the individual of whom such terms as 'preserver of created beings,' 'royal,' 'emperor,' 'Kshatriya' (or saviour of the earth), 'lord of earth', 'ruler of men', are applied in praise? The king is (also) styled the prime cause (of social order, as being the promulgator of laws), 'the virtuous in wars,' (and therefore, preserver after peace), 'the watchman,' 'the contented,' 'the lord,' 'the guide to salvation,' 'the easily victorious,' 'the Vishnu like,' 'of effective wrath,' 'the winner of battles' and 'the cherisher of the true religion.' The Rishis, fearful of sin, entrusted (the temporal) power to the Kshatriyas. As among the gods in heaven the Sun dispelleth darkness by his effulgence, so doth the king completely root out sin from this earth. Therefore is the king's greatness reduced from the evidences of the sacred books, and we are bound to pronounce for that side which hath spoken in favour of the king.'
"Markandeya continued, 'Then that illustrious prince, highly pleased with the victorious party, joyfully said to Atri, who had praised him erewhile. 'O regenerate Rishi, thou hast made and styled me the greatest and most excellent of men here, and compared me to the gods; therefore, shall I give
p. 373
thee vast and various sorts of wealth. My impression is that thou art omniscient. I give thee, O well-dressed and well-adorned one, a hundred millions of gold coins and also ten bharas of gold. Then Atri, of high austere virtues and great spiritual powers, thus welcomed (by the king), accepted all the gifts without any breach of propriety, and returned home. And then giving his wealth to his sons and subduing his self, he cheerfully repaired to the forest with the object of performing penances."

Book 3
Chapter 185

 1 [vai]
      tataḥ sa pāṇḍavo bhūyo mārkaṇḍeyam uvāca ha
      kathayasveha caritaṃ manor vaivasvatasya me
  2 [mārk]
      vivastavaḥ suto rājan paramarṣiḥ pratāpavān
      babhūva naraśārdūla prajāpatisamadyutiḥ
  3 ojasā tejasā lakṣmyā tapasā ca viśeṣataḥ
      aticakrāma pitaraṃ manuḥ svaṃ ca pitāmaham
  4 ūrdhvabāhur viśālāyāṃ badaryāṃ sa narādhipaḥ
      ekapādasthitas tīvraṃ cacāra sumahat tapaḥ
  5 avākśirās tathā cāpi netrair animiṣair dṛḍham
      so 'tapyata tapo ghoraṃ varṣāṇām ayutaṃ tadā
  6 taṃ kadā cit tapasyantam ārdra cīrajaṭā dharam
      vīriṇī tīram āgamya matsyo vacanam abravīt
  7 bhagavan kṣudramatsyo 'smi balavadbhyo bhayaṃ mama
      matsyebhyo hi tato māṃ tvaṃ trātum arhasi suvrata
  8 durbalaṃ balavanto hi matsyaṃ matsyā viśeṣataḥ
      bhakṣayanti yathā vṛttir vihitā naḥ sanātanī
  9 tasmād bhayaughān mahato majjantaṃ māṃ viśeṣataḥ
      trātum arhasi kartāsmi kṛte pratikṛtaṃ tava
  10 sa matsyavacanaṃ śrutvā kṛpayābhipariplutaḥ
     manur vaivasvato 'gṛhṇāt taṃ matsyaṃ pāṇinā svayam
 11 udakāntam upānīya matsyaṃ vaivasvato manuḥ
     aliñjare prākṣipat sa candrāṃśusadṛśaprabham
 12 sa tatra vavṛdhe rājan matsyaḥ paramasatkṛtaḥ
     putravac cākarot tasmin manur bhāvaṃ viśeṣataḥ
 13 atha kālena mahatā sa matsyaḥ sumahān abhūt
     aliñjare jale caiva nāsau samabhavat kila
 14 atha matsyo manuṃ dṛṣṭvā punar evābhyabhāṣata
     bhagavan sādhu me 'dyānyat sthānaṃ saṃpratipādaya
 15 uddhṛtyāliñjarāt tasmāt tataḥ sa bhagavān muniḥ
     taṃ matsyam anayad vāpīṃ mahatīṃ sa manus tadā
 16 tatra taṃ prākṣipac cāpi manuḥ parapuraṃjaya
     athāvardhata matsyaḥ sa punar varṣagaṇān bahūn
 17 dviyojanāyatā vāpī vistṛtā cāpi yojanam
     tasyāṃ nāsau samabhavan matsyo rājīvalocana
     viceṣṭituṃ vā kaunteya matsyo vāpyāṃ viśāṃ pate
 18 manuṃ matyas tato dṛṣṭvā punar evābhyabhāṣata
     nayamāṃ bhagavan sādho samudramahiṣīṃ prabho
     gaṅgāṃ tatra nivatsyāmi yathā vā tāta manyase
 19 evaṃ kuto manur matsyām anayad bhagavān vaśī
     nadīṃ gaṅgāṃ tatra cainaṃ svayaṃ prākṣipad acyutaḥ
 20 sa tatra vavṛdhe matsyaḥ kiṃ cit kālam ariṃdama
     tataḥ punar manuṃ dṛṣṭvā matsyo vacanam abravīt
 21 gaṅgāyāṃ hi na śaknomi bṛhattvāc ceṣṭituṃ prabho
     samudraṃ nayamām āśu prasīda bhagavann iti
 22 uddhṛtya gaṅgā salilāt tato matsyaṃ manuḥ svayam
     samudram anayat pārtha tatra cainam avāsṛjat
 23 sumahān api matsyaḥ san sa manor manasas tadā
     āsīd yatheṣṭa hāryaś ca sparśagandhasukhaiś ca vai
 24 yadā samudre prakṣiptaḥ sa matsyo manunā tadā
     tata enam idaṃ vākyaṃ smayamāna ivābravīt
 25 bhagavan kṛtā hi me rakṣā tvayā sarvā viśeṣataḥ
     prāptakālaṃ tu yat kāryaṃ tvayā tac chrūyatāṃ mama
 26 acirād bhagavan bhaumam idaṃ sthāvarajaṅgamam
     sarvam eva mahābhāga pralayaṃ vai gamiṣyati
 27 saṃprakṣālana kālo 'yaṃ lokānāṃ samupasthitaḥ
     tasmāt tvāṃ bodhayāmy adya tat te hitam anuttamam
 28 trasānāṃ sthāvarāṇāṃ ca yac ceṅgaṃ yac ca neṅgati
     tasya sarvasya saṃprāptaḥ kālaḥ paramadāruṇaḥ
 29 nauś ca kārayitavyā te dṛḍhā yuktavaṭākarā
     tatra saptarṣibhiḥ sārdham āruhethā mahāmune
 30 bījāni caiva sarvāṇi yathoktani mayā purā
     tasyām ārohayer nāvi susaṃguptāni bhāgaśaḥ
 31 nausthaś ca māṃ pratīkṣethās tadā munijanapriya
     āgamiṣyāmy ahaṃ śṛṅgī vijñeyas tena tāpasa
 32 evam eta tvayā kāryam āpṛṣṭo 'si vrajāmy aham
     nātiśaṅkyam idaṃ cāpi vacanaṃ te mamābhibho
 33 evaṃ kariṣya iti taṃ sa matsyaṃ pratyabhāṣata
     jagmatuś ca yathākāmam anujñāpya parasparam
 34 tato manur mahārāja yathoktaṃ matyakena ha
     bījāny ādāya sarvāṇi sāgaraṃ pupluve tadā
     nāvā tu śubhayā vīra mahormiṇam ariṃdama
 35 cintayām āsa ca manus taṃ matsyaṃ pṛthivīpate
     sa ca tac cintitaṃ jñātvā matsyaḥ parapuraṃjaya
     śṛṅgī tatrājagāmāśu tadā bharatasattama
 36 taṃ dṛṣṭvā manujendrendra manur matsyaṃ jalārṇave
     śṛṅgiṇaṃ taṃ yathoktena rūpeṇādrim ivocchritam
 37 vaṭākaramayaṃ pāśam atha matsyasya mūdhani
     manur manujaśārdūla tasmiñ śṛṅge nyaveśayat
 38 saṃyatas tena pāśena matsyaḥ parapuraṃjaya
     vegena mahatā nāvaṃ prākarṣal lavaṇāmbhasi
 39 sa tatāra tayā nāvā samudraṃ manujeśvara
     nṛtyamānam ivormībhir garjamānam ivāmbhasā
 40 kṣobhyamāṇā mahāvātaiḥ sā naus tasmin mahodadhau
     dhūrṇate capaleva strī mattā parapuraṃjaya
 41 naiva bhūmir na ca diśaḥ pradiśo vā cakāśire
     sarvam āmbhasam evāsīt khaṃ dyauś ca narapuṃgava
 42 evaṃ bhūte tadā loke saṃkule bharatarṣabha
     adṛśyanta saptarṣayo manur matsyaḥ sahaiva ha
 43 evaṃ bahūn varṣagaṇāṃs tāṃ nāvaṃ so 'tha matsyakaḥ
     cakarṣātandrito rājaṃs tasmin salilasaṃcaye
 44 tato himavataḥ śṛṅgaṃ yat paraṃ puruṣarṣabha
     tatrākarṣat tato nāvaṃ sa matsyaḥ kurunandana
 45 tato 'bravīt tadā matsyas tān ṛṣīn prahasañ śanaiḥ
     asmin himavataḥ śṛṅge nāvaṃ badhnīta māciram
 46 sā baddhā tatra tais tūrṇam ṛṣibhir bharatarṣabha
     naur matsyasya vaco śrutvā śṛṅge himavatas tadā
 47 tac ca naubandhanaṃ nāma śṛṅgaṃ himavataḥ param
     khyātam adyāpi kaunteya tad viddhi bharatarṣabha
 48 athābravīd animiṣas tān ṛṣīn sahitāṃs tadā
     ahaṃ prajāpatir brahmā matparaṃ nādhigamyate
     matsyarūpeṇa yūyaṃ ca mayāsmān mokṣitā bhayāt
 49 manunā ca prajāḥ sarvāḥ sadevāsuramānavāḥ
     sraṣṭavyāḥ sarvalokāś ca yac ceṅgaṃ yac ca neṅgati
 50 tapasā cātitīvreṇa pratibhāsya bhaviṣyati
     matprasādāt prajā sarge na ca mohaṃ gamiṣyati
 51 ity uktvā vacanaṃ matsyaḥ kṣaṇenādarśanaṃ gataḥ
     sraṣṭukāmaḥ prajāś cāpi manur vaivasvataḥ svayam
     pramūḍho 'bhūt prajā sarge tapas tepe mahat tataḥ
 52 tapasā mahatā yuktaḥ so 'tha sraṣṭuṃ pracakrame
     sarvāḥ prajā manuḥ sākṣād yathāvad bharatarṣabha
 53 ity etan mātyakaṃ nāma purāṇaṃ parikīrtitam
     ākhyānam idam ākhyātaṃ sarvapāpaharaṃ mayā
 54 ya idaṃ śṛṇuyān nityaṃ manoś caritam āditaḥ
     sa sukhī sarvasiddhārthaḥ svargalokam iyān naraḥ

SECTION CLXXXV

"Markandeya continued, 'O thou conqueror of hostile cities, in this connection Saraswati too, when interrogated by that intelligent Muni Tarkshya, had said (this). Do thou listen to her words! Tarkshya had asked, saying, 'Excellent lady, what is the best thing for a man to do here below, and how must he act so that he may not deviate from (the path of) virtue. Tell me all this, O beautiful lady, so that instructed by thee, I may not fall away from the path of virtue! When and how must one offer oblations to the (sacred) fire and when must he worship so that virtue may not be compromised? Tell me all this, O excellent lady, so that I may live without any passions, craving, or desire, in this world.'
"Markandeya continued, 'Thus questioned by that cheerful Muni and seeing him eager to learn and endued with high intelligence, Saraswati addressed these pious and beneficial words to the Brahmana, Tarkshya.'
"Saraswati said, 'He who is engaged in the study of the Vedas, and with sanctity and equanimity perceives the supreme Godhead in his proper sphere, ascends the celestial regions and attains supreme beatitude with the Immortals. Many large, beautiful, pellucid and sacred lakes are there, abounding with fish, flowers, and golden lilies. They are like shrines and their very sight is calculated to assuage grief. Pious men, distinctively worshipped by virtuous well-adorned golden-complexioned Apsaras, dwell in contentment on the shores of those lakes. He who giveth cows (to Brahmanas) attaineth the highest regions; by giving bullocks he reacheth the solar regions, by giving clothes he getteth to the lunar world, and by giving gold he attaineth to the state of the Immortals. He who giveth a beautiful cow with a fine calf, and which is easily milked and which doth not run away, is (destined) to live for as many years in the celestial regions as there are hairs on the body of that animal. He who giveth a fine, strong, powerful, young bullock, capable of drawing the plough and bearing burdens, reacheth the regions attained by men who give ten cows. When a man bestoweth a well-caparisoned kapila cow with a brazen milk-pail and with money given afterwards, that cow becoming, by its own distinguished qualities, a giver of everything reacheth the side of the man who gave her away. He who giveth away cows, reapeth innumerable fruits of his action, measured by the hairs on the body of that animal. He also saveth (from perdition) in the next world his sons and grandsons and ancestors to the seventh generation. He who presenteth to
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a Brahmana, sesamum made up in the form of a cow, having horns made of gold, with money besides, and a brazen milk-pail, subsequently attaineth easily to the regions of the Vasus. By his own acts man descends into the darksome lower regions, infested by evil spirits (of his own passions) like a ship tossed by the storm in the high seas; but the gift of kine to Brahmanas saves him in the next world. He who giveth his daughter in marriage, in the Brahma form, who bestoweth gifts of land on Brahmanas and who duly maketh other presents, attaineth to the regions of Purandara. O Tarkshya, the virtuous man who is constant in presenting oblations to the sacred fire for seven years, sanctifieth by his own action seven generations up and down.'
"Tarkshya said, 'O beautiful lady, explain to me who ask thee, the rules for the maintenance of the sacred fire as inculcated in the Vedas. I shall now learn from thee the time-honoured rules for perpetually keeping up the sacred fire.'"

Book 3
Chapter 186

 1 [vai]
      tataḥ sa punar evātha mārkaṇḍeyaṃ yaśasvinam
      papraccha vinayopeto dharmarājo yudhiṣṭhiraḥ
  2 naike yugasahasrāntās tvayā dṛṣṭā mahāmune
      na cāpīha samaḥ kaś cid āyuṣā tava vidyate
      varjayitvā mahātmānaṃ brāhmaṇaṃ parameṣṭhinam
  3 anantarikṣe loke 'smin devadānava varjite
      tvam eva pralaye vipra brāhmaṇam upatiṣṭhasi
  4 pralaye cāpi nirvṛtte prabuddhe ca pitāmahe
      tvam eva sṛjyamānāni bhūtānīha prapaśyasi
  5 caturvidhāni viprarṣe yathāvat parameṣṭhinā
      vāyubhūtā diśaḥ kṛtvā vikṣipyāpas tatas tataḥ
  6 tvayā lokaguruḥ sākṣāt sarvalokapitāmahaḥ
      ārādhito dvijaśreṣṭha tatpareṇa samādhinā
  7 tasmāt sarvāntako mṛtyur jarā vā dehanāśinī
      na tvā viśati viprarṣe prasādāt parameṣṭhinaḥ
  8 yadā naiva ravir nāgnir na vāyur na ca candramaḥ
      naivāntarikṣaṃ naivorvī śeṣaṃ bhavati kiṃ cana
  9 tasminn ekārṇave loke naṣṭe sthāvarajaṅgame
      naṣṭe devāsuragaṇe samutsanna mahorage
  10 śayānam amitātmānaṃ padme padmaniketanam
     tvam ekaḥ sarvabhūteśaṃ brahmāṇam upatiṣṭhasi
 11 etat pratyakṣataḥ sarvaṃ pūrvavṛttaṃ dvijottama
     tasmād icchāmahe śrotuṃ sarvahetv ātmikāṃ kathām
 12 anubhūtaṃ hi bahuśas tvayaikena dvijottama
     na te 'sty aviditaṃ kiṃ cit sarvalokeṣu nityadā
 13 [mārk]
     hanta te kathayiṣyāmi namaskṛtvā svayambhuve
     puruṣāya purāṇāya śāśvatāyāvyayāya ca
 14 ya eṣa pṛthudīrghākṣaḥ pītavāsā janārdanaḥ
     eṣa kartā vikartā ca sarvabhāvana bhūtakṛt
 15 acintyaṃ mahad āścaryaṃ pavitram api cottamam
     anādi nidhanaṃ bhūtaṃ viśvam akṣayam avyayam
 16 eṣa kartā na kriyate kāraṇaṃ cāpi pauruṣe
     yo hy enaṃ puruṣaṃ vetti devā api na taṃ viduḥ
 17 sarvam āścaryam evaitan nirvṛttaṃ rājasattama
     ādito manujavyāghrakṛtsnasya jagataḥ kṣaye
 18 catvāry āhuḥ sahasrāṇi varṣāṇāṃ tat kṛtaṃ yugam
     tasya tāvac chatī saṃdhyā saṃdhyāṃśaś ca tataḥ param
 19 trīṇi varṣasahasrāṇi treyā yugam ihocyate
     tasya tāvac chatī saṃdhyā saṃdhyāṃśaś ca tataḥ param
 20 tathā varṣasahasre dve dvāparaṃ parimāṇataḥ
     tasyāpi dviśatī saṃdhyā saṃkhyāṃśaś ca tataḥ param
 21 sahasram ekaṃ varṣāṇāṃ tataḥ kaliyugaṃ smṛtam
     tasya varṣaśataṃ saṃdhyā saṃdhyāṃśaś ca tataḥ param
     saṃdhyāsaṃdhyāṃśayos tulyaṃ pramāṇam upadhāraya
 22 kṣīṇe kaliyuge caiva pravartati kṛtaṃ yugam
     eṣā dvādaśa sāhasrī yugākhyā parikīrtitā
 23 etat sahasraparyantam ahar brāhmam udāhṛtam
     viśvaṃ hi brahmabhavane sarvaśaḥ parivartate
     lokānāṃ manujavyāghrapralayaṃ taṃ vidur budhāḥ
 24 alpāvaśiṣṭe tu tadā yugānte bharatarṣabha
     sahasrānte narāḥ sarve prāyaśo 'nṛtavādinaḥ
 25 yajñapratinidhiḥ pārtha dānapratinidhis tathā
     vrataprati nidhiś caiva tasmin kāle pravartate
 26 brāhmaṇāḥ śūdra karmāṇas tathā śūdrā dhanārjakāḥ
     kṣatradharmeṇa vāpy atra vartayanti gate yuge
 27 nivṛttayajñasvādhyāyāḥ piṇḍodakavivarjitāḥ
     brāhmaṇāḥ sarvabhakṣāś ca bhaviṣyanti kalau yuge
 28 ajapā brāhmaṇās tāta śūdrā japa parāyaṇāḥ
     viparīte tadā loke pūrvarūpaṃ kṣayasya tat
 29 bahavo meccha rājānaḥ pṛthivyāṃ manujādhipa
     mithyānuśāsinaḥ pāpā mṛṣāvādaparāyaṇāḥ
 30 āndhrāḥ śakāḥ pulindāś ca yavanāś ca narādhipāḥ
     kāmbojā aurṇikāḥ śūdrās tathābhīrā narottama
 31 na tadā brāhmaṇaḥ kaś cit svadharmam upajīvati
     kṣatriyā api vaiśyāś ca vikarmasthā narādhipa
 32 alpāyuṣaḥ svalpa balā alpatejaḥ parākramāḥ
     alpadehālpa sārāś ca tathā satyālpa bhāṣiṇaḥ
 33 bahu śūnyā janapadā mṛgavyālāvṛtā diśaḥ
     yugānte samanuprāpte vṛthā ca brahmacāriṇaḥ
     bhogādinas tathā śūdrā brāhmaṇāś cāryavādinaḥ
 34 yugānte manujavyāghrabhavanti bahu jantavaḥ
     na tathā ghrāṇayuktāś ca sarvagandhā viśāṃ pate
     rasāś ca manujavyāghrana tathā svādu yoginaḥ
 35 bahu prajā hrasvadehāḥ śīlācāra vivarjitāḥ
     mukhe bhagāḥ striyo rājan bhaviṣyanti yugakṣaye
 36 aṭṭaśūlā janapadāḥ śiva śūlāś catuṣpathāḥ
     keśaśūlāḥ striyo rājan bhaviṣyanti yugakṣaye
 37 alpakṣīrās tathā gāvo bhaviṣyanti janādhipa
     alpapuṣpaphalāś cāpi pādapā bahu vāyasāḥ
 38 brahma vadhyāvaloptānāṃ tathā mithyābhiśaṃsinām
     nṛpāṇāṃ pṛthivīpāla pratigṛhṇanti vai dvijāḥ
 39 lobhamohaparītāś ca mithyā dharmadhvajāvṛtāḥ
     bhikṣārthaṃ pṛthivīpāla cañcūryante dvijair diśaḥ
 40 karabhāra bhayāt puṃso gṛhasthāḥ parimoṣakāḥ
     munichadmākṛti channā vāṇijyam upajīvate
 41 mithyā ca nakharomāṇi dhārayanti narās tadā
     arthalobhān naravyāghra vṛthā ca brahmacāriṇaḥ
 42 āśrameṣu vṛthācārāḥ pānapā gurutalpagāḥ
     aiha laukikam īhante māṃsaśoṇitavardhanam
 43 bahu pāṣaṇḍa saṃkīrṇāḥ parānna guṇavādinaḥ
     āśramā manujavyāghrana bhavanti yugakṣaye
 44 yathartu varṣī bhagavān na tathā pākaśāsanaḥ
     na tadā sarvabījāni samyag rohanti bhārata
     adharmaphalam atyarthaṃ tadā bhavati cānagha
 45 tathā ca pṛthivīpāla yo bhaved dharmasaṃyutaḥ
     alpāyuḥ sa hi mantavyo na hi dharmo 'sti kaś cana
 46 bhūyiṣṭhaṃ kūṭamānaiś ca paṇyaṃ vikrīṇate janāḥ
     vaṇijaś ca naravyāghra bahu māyā bhavanty uta
 47 dharmiṣṭhāḥ parihīyante pāpīyān vardhate janaḥ
     dharmasya balahāniḥ syād adharmaś ca balī tathā
 48 alpāyuṣo daridrāś ca dharmiṣṭhā mānavās tadā
     dīrghāyuṣaḥ samṛddhāś ca vidharmāṇo yugakṣaye
 49 adharmiṣṭhair upāyaiś ca prajā vyavaharanty uta
     saṃcayenāpi cālpena bhavanty āḍhyā madānvitāḥ
 50 dhanaṃ viśvāsato nyastaṃ mitho bhūyiṣṭhaśo narāḥ
     hartuṃ vyavasitā rājan māyācāra samanvitāḥ
 51 puruṣādāni sattvāni pakṣiṇo 'tha mṛgās tathā
     nagarāṇāṃ vihāreṣu caityeṣv api ca śerate
 52 sapta varṣāṣṭa varṣāś ca striyo garbhadharā nṛpa
     daśa dvādaśa varṣāṇāṃ puṃsāṃ putraḥ prajāyate
 53 bhavanti ṣoḍaśe varṣe narāḥ palitinas tathā
     āyuḥ kṣayo manuṣyāṇāṃ kṣipram eva prapadyate
 54 kṣīṇe yuge mahārāja taruṇā vṛddhaśīlinaḥ
     taruṇānāṃ ca yac chīlaṃ tad vṛddheṣu prajāyate
 55 viparītās tadā nāryo vañcayitvā raho patīn
     vyuccaranty api duḥśīlā dāsaiḥ paśubhir eva ca
 56 tasmin yugasahasrānte saṃprāpte cāyuṣaḥ kṣaye
     anāvṛṣṭir mahārāja jāyate bahu vārṣikī
 57 tatas tāny alpasārāṇi sattvāni kṣudhitāni ca
     pralayaṃ yānti bhūyiṣṭhaṃ pṛthivyāṃ pṛthivīpate
 58 tato dinakarair dīptaiḥ saptabhir manujādhipa
     pīyate salilaṃ sarvaṃ samudreṣu saritsu ca
 59 yac ca kāṣṭhaṃ tṛṇaṃ cāpi śuṣkaṃ cārdraṃ ca bhārata
     sarvaṃ tad bhasmasād bhūtaṃ dṛśyate bharatarṣabhaḥ
 60 tataḥ saṃvartako vahnir vāyunā saha bhārata
     lokam āviśate pūrvam ādityair upaśoṣitam
 61 tataḥ sa pṛthivīṃ bhittvā samāviśya rasātalam
     devadānava yakṣāṇāṃ bhayaṃ janayate mahat
 62 nirdahan nāgalokaṃ ca yac ca kiṃ cit kṣitāv iha
     adhastāt pṛthivīpāla sarvaṃ nāśayate kṣaṇāt
 63 tato yojanaviṃśānāṃ sahasrāṇi śatāni ca
     nirdahaty aśivo vāyuḥ sa ca saṃvartako 'nalaḥ
 64 sadevāsuragandharvaṃ sayakṣoraga rākṣasam
     tato dahati dīptaḥ sa sarvam eva jagad vibhuḥ
 65 tato gajakulaprakhyās taḍin mālā vibhūṣitāḥ
     uttiṣṭhanti mahāmeghā nabhasy adbhutadarśanāḥ
 66 ke cin nīlotpalaśyāmāḥ ke cit kumudasaṃnibhāḥ
     ke cit kiñjalkasaṃkāśāḥ ke cit pītāḥ payodharāḥ
 67 ke cid dhāridra saṃkāśāḥ kākāṇḍaka nibhās tathā
     ke cit kamalapatrābhāḥ kecid dhiṅgulaka prabhāḥ
 68 ke cit puravarākārāḥ ke cid gajakulopamāḥ
     ke cid añjanasaṃkāśāḥ ke cin makarasaṃsthitāḥ
     vidyunmālā pinaddhāṅgāḥ samuttiṣṭhanti vai ghanāḥ
 69 ghorarūpā mahārāja ghorasvananināditāḥ
     tato jaladharāḥ sarve vyāpnuvanti nabhastalam
 70 tair iyaṃ pṛthivī sarvā saparvatavanākarā
     āpūryate mahārāja salilaughapariplutā
 71 tatas te jaladā ghorā rāviṇaḥ puruṣarṣabha
     sarvataḥ plāvayanty āśu coditāḥ parameṣṭhinā
 72 varṣamāṇā mahat toyaṃ pūrayanto vasuṃdharām
     sughoram aśivaṃ raudraṃ nāśayanti ca pāvakam
 73 tato dvādaśa varṣāṇi payodās ta upaplave
     dhārābhiḥ pūrayanto vai codyamānā mahātmanā
 74 tataḥ samudraḥ svāṃ velām atikrāmati bhārata
     parvatāś ca viśīryante mahī cāpi viśīryate
 75 sarvataḥ sahasā bhrāntās te payodā nabhastalam
     saṃveṣṭayitvā naśyanti vāyuvegaparāhatāḥ
 76 tatas taṃ mārutaṃ ghoraṃ svayambhūr manujādhipa
     ādi padmālayasl devaḥ pītvā svapiti bhārata
 77 tasminn ekārṇave ghore naṣṭe sthāvarajaṅgame
     naṣṭe devāsuragaṇe yakṣārākṣasa varjite
 78 nirmanuṣye mahīpāla niḥśvāpada mahīruhe
     anantarikṣe loke 'smin bhramāmy eko 'ham ādṛtaḥ
 79 ekārṇave jale ghore vicaran pārthivottama
     apaśyan sarvabhūtāni vaiklavyam agamaṃ param
 80 tataḥ sudīrghaṃ gatvā tu plavamāno narādhipa
     śrāntaḥ kva cin na śaraṇaṃ labhāmy aham atandritaḥ
 81 tataḥ kadā cit paśyāmi tasmin salilasaṃplave
     nyagrodhaṃ sumahāntaṃ vai viśālaṃ pṛthivīpate
 82 śākhāyāṃ tasya vṛkṣasya vistīrṇāyāṃ narādhipa
     paryaṅke pṛthivīpāla divyāstaraṇa saṃstṛte
 83 upaviṣṭaṃ mahārāja pūrṇendusadṛśānanam
     phullapadmaviśālākṣaṃ bālaṃ paśyāmi bhārata
 84 tato me pṛthivīpāla vismayaḥ sumahān abhūt
     kathaṃ tv ayaṃ śiśuḥ śete loke nāśam upāgate
 85 tapasā cintayaṃś cāpi taṃ śiśuṃ nopalakṣaye
     bhūtaṃ bhavyaṃ bhaviṣyac ca jānann api narādhipa
 86 atasī puṣpavarṇābhaḥ śrīvatsa kṛtalakṣaṇaḥ
     sākṣāl lakṣmyā ivāvāsaḥ sa tadā pratibhāti me
 87 tato mām abravīd bālaḥ sa padmanibha locanaḥ
     śrīvatsa dhārī dyutimān vākyaṃ śrutisukhāvaham
 88 jānāmi tvā pariśrāntaṃ tāta viśrāmakāṅkṣiṇam
     mārkaṇḍeya ihāssva tvaṃ yāvad icchasi bhārgava
 89 abhyantaraṃ śarīraṃ me praviśya munisattama
     āssva bho vihito vāsaḥ prasādas te kṛto mayā
 90 tato bālena tenaivam uktasyāsīt tadā mama
     nirvedo jīvite dīrghe manuṣyatva ca bhārata
 91 tato bālena tenāsyaṃ sahasā vivṛtaṃ kṛtam
     tasyāham avaśo vaktraṃ daivayogāt praveśitaḥ
 92 tataḥ praviṣṭas tat kukṣiṃ sahasā manujādhipa
     sarāṣṭranagarākīrṇāṃ kṛtsnāṃ paśyāmi medinīm
 93 gaṅgāṃ śatadruṃ sītāṃ ca yamunām atha kauśikīm
     carmaṇvatīṃ vetravatīṃ candrabhāgāṃ sarasvatīm
 94 sindhuṃ caiva vipāśāṃ ca nadīṃ godāvarīm api
     vasvokasārāṃ nalinīṃ narmadāṃ caiva bhārata
 95 nadīṃ tāmrāṃ ca veṇṇāṃ ca puṇyatoyāṃ śubhāvahām
     suveṇāṃ kṛṣṇaveṇāṃ ca irāmāṃ ca mahānadīm
     śoṇaṃ ca puruṣavyāghra viśalyāṃ kampunām api
 96 etāś cānyāś ca nadyo 'haṃ pṛthivyāṃ yā narottama
     parikrāman prapaśyāmi tasya kukṣau mahātmanaḥ
 97 tataḥ samudraṃ paśyāmi yādogaṇaniṣevitam
     ratnākaram amitraghna nidhānaṃ payaso mahat
 98 tataḥ paśyāmi gaganaṃ candrasūryavirājitam
     jājvalyamānaṃ tejobhiḥ pāvakārka samaprabhaiḥ
     paśyāmi ca mahīṃ rājan kānakair upaśobhitām
 99 yajante hi tadā rājan brāhmaṇā bahubhiḥ savaiḥ
     kṣatriyāś ca pravartante sarvavarṇānurañjane
 100 vaiśyāḥ kṛṣiṃ yathānyāyaṃ kārayanti narādhipa
    śuśrūṣāyāṃ ca niratā dvijānāṃ vṛṣalās tathā
101 tataḥ paripatan rājaṃs tasya kukṣau mahātmanaḥ
    himavantaṃ ca paśyāmi hemakūṭaṃ ca parvatam
102 niṣadhaṃ cāpi paśyāmi śvetaṃ ca rajatā citam
    paśyāmi ca mahīpāla parvataṃ gandhamādanam
103 mandaraṃ manujavyāghranīlaṃ cāpi mahāgirim
    paśyāmi ca mahārāja meruṃ kanakaparvatam
104 mahendraṃ caiva paśyāmi vindhyaṃ ca girim uttamam
    malayaṃ cāpi paśyāmi pāriyātraṃ ca parvatam
105 ete cānye ca bahavo yāvantaḥ pṛthivīdharāḥ
    tasyodare mayā dṛṣṭāḥ sarvaratnavibhūṣitāḥ
106 siṃhān vyāghrān varāhāṃś ca nāgāṃś ca manujādhipa
    pṛthivyāṃ yāni cānyāni sattvāni jagatīpate
    tāni sarvāṇy ahaṃ tatra paśyan paryacaraṃ tadā
107 kukṣau tasya naravyāghra praviṣṭaḥ saṃcaran diśaḥ
    śakrādīṃś cāpi paśyāmi kṛtsnān devagaṇāṃs tathā
108 gandharvāpsaraso yakṣān ṛṣīṃś caiva mahīpate
    daityadānava saṃghāṃś ca ye cānye suraśatravaḥ
109 yac ca kiṃ cin mayā loke dṛṣṭaṃ sthāvarajaṅgamam
    tad apaśyam ahaṃ sarvaṃ tasya kukṣau mahātmanaḥ
    phalāhāraḥ pravicaran kṛtsnaṃ jagad idaṃ tadā
110 antaḥ śarīre tasyāhaṃ varṣāṇām adhikaṃ śatam
    na ca paśyāmi tasyāham antaṃ dehasya kutra cit
111 satataṃ dhāvamānaś ca cintayāno viśāṃ pate
    āsādayāmi naitāntaṃ tasya rājan mahātmanaḥ
112 tatas tam eva śaraṇaṃ gato 'smi vidhivat tadā
    vareṇyaṃ varadaṃ devaṃ manasā karmaṇaiva ca
113 tato 'haṃ sahasā rājan vāyuvegena niḥsṛtaḥ
    mahātmāno mukhāt tasya vivṛtāt puruṣottama
114 tatas tasyaiva śākhāyāṃ nyagroghasya viśāṃ pate
    āste manujaśārdūla kṛtsnam ādāya vai jagat
115 tenaiva bāla veṣeṇa śrīvatsa kṛtalakṣaṇam
    āsīnaṃ taṃ naravyāghra paśyāmy amitatejasam
116 tato mām abravīd vīra sa bālaḥ prahasann iva
    śrīvatsa dhārī dyutimān pītavāsā mahādyutiḥ
117 apīdānīṃ śarīre 'smin māmake munisattama
    uṣitas tvaṃ suviśrānto mārkaṇḍeya bravīhi me
118 muhūrtād atha me dṛṣṭiḥ prādurbhūtā punar navā
    yayā nirmuktam ātmānam apaśyaṃ labdhacetasam
119 tasya tāmratalau tāta caraṇau supratiṣṭhitau
    sujātau mṛdu raktābhir aṅgulībhir alaṃkṛtau
120 prayatena mayā mūrdhnā gṛhītvā hy abhivanditau
    dṛṣṭvāparimitaṃ tasya prabhāvam amitaujasaḥ
121 vinayenāñjaliṃ kṛtvā prayatnenopagamya ca
    dṛṣṭo mayā sa bhūtātmā devaḥ kamalalocanaḥ
122 tam ahaṃ prāñjalir bhūtvā namaskṛtyedam abruvam
    jñātum icchāmi deva tvāṃ māyāṃ cemāṃ tavottamām
123 āsyenānupraviṣṭo 'haṃ śarīraṃ bhagavaṃs tava
    dṛṣṭavān akhilāṁl lokān samastāj jaṭhare tava
124 tava deva śarīrasthā devadānavarākṣasāḥ
    yakṣagandharvanāgāś ca jagat sthāvarajaṅgamam
125 tvatprasādāc ca me deva smṛtir na parihīyate
    drutam antaḥ śarīre te satataṃ paridhāvataḥ
126 icchāmi puṇḍarīkākṣa jñātuṃ tvāham anindita
    iha bhūtvā śiśuḥ sākṣāt kiṃ bhavān avatiṣṭhate
    pītvā jagad idaṃ viśvam etad ākhyātum arhasi
127 kimarthaṃ ca jagat sarvaṃ śarīrasthaṃ tavānagha
    kiyantaṃ ca tvayā kālam iha stheyam ariṃdama
128 etad icchāmi deveśa śrotuṃ brāhmaṇa kāmyayā
    tvattaḥ kamalapatrākṣa vistareṇa yathātatham
    mahad dhyetad acintyaṃ ca yad ahaṃ dṛṣṭavān prabho
129 ity uktaḥ sa mayā śrīmān devadevo mahādyutiḥ
    sāntvayan mām idaṃ vākyam uvāca vadatāṃ varaḥ

SECTION CLXXXVI

Then Yudhishthira, the son of Pandu, said to the Brahmana, Markandeya, 'Do thou now narrate the history of Vaivaswata Manu?
"Markandeya replied, 'O king, O foremost of men, there was a powerful and great Rishi of the name of Manu. He was the son of Vivaswan and was equal unto Brahma in glory. And he far excelled his father and grandfather in strength, in power, in fortune, as also in religious austerities. And standing on one leg and with uplifted hand, that lord of men did severe penance in the jujube forest called Visala. And there with head downwards and with steadfast eyes he practised the rigid and severe penance for ten thousand years. And one day, whilst he was practising austerities there with wet clothes on and matted hair on head, a fish approaching the banks of the Chirini, addressed him thus, 'Worshipful sir, I am a helpless little fish, I am afraid of the large ones; therefore, do thou, O great devotee, think it worth thy while to protect me from them; especially as this fixed custom is well established amongst us that the strong fish always preys upon the weak ones. Therefore do thou think it fit to save me from being drowned in this sea of terrors! I shall requite thee for thy good offices.' On hearing these words from the fish, Vaivaswata Manu was overpowered with pity and he took out the fish from the water with his own hands. And the fish which had a body glistening like the rays of the moon when taken out of the water was put back in an earthen water-vessel. And thus reared that fish O king, grew up in size and Manu tended it carefully like a child. And after a long while, it became so large in size, that there was no room for it in that vessel. And then seeing Manu (one day), it again addressed these words to him, 'Worshipful sir, do thou appoint some better habitation for me.' And then the adorable Manu, the conqueror of hostile cities, took it out of that vessel and carried it to a large tank and placed it there. And there again the fish grew for many a long year. And although the tank was two yojanas
p. 375
in length and one yojana in width, even there, O lotus-eyed son of Kunti and ruler of men, was no room for the fish to play about! And beholding Manu it said again, 'O pious and adorable father, take me to the Ganga, the favourite spouse of the Ocean so that I may live there; or do as thou listest. O sinless one, as I have grown to this great bulk by thy favour I shall do thy bidding cheerfully.' Thus asked the upright and continent and worshipful Manu took the fish to the river Ganga and he put it into the river with his own hands. And there, O conqueror of thy enemies, the fish again grew for some little time and then beholding Manu, it said again, 'O lord, I am unable to move about in the Ganga on account of my great body; therefore, worshipful sir, do thou please take me quickly to the sea!' O son of Pritha, Manu then taking it out of the Ganga, carried it to the sea and consigned it there. And despite its great bulk, Manu transported it easily and its touch and smell were also pleasant to him. And when it was thrown into the sea by Manu, it said these words to him with a smile, 'O adorable being, thou hast protected me with special care; do thou now listen to me as to what thou shouldst do in the fulness of time! O fortunate and worshipful sir, the dissolution of all this mobile and immobile world is nigh at hand. The time for the purging of this world is now ripe. Therefore do I now explain what is good for thee! The mobile and immobile divisions of the creation, those that have the power of locomotion, and those that have it not, of all these the terrible doom hath now approached. Thou shall build a strong massive ark and have it furnished with a long rope. On that must thou ascend, O great Muni, with the seven Rishis and take with thee all the different seeds which were enumerated by regenerate Brahmanas in days of yore, and separately and carefully must thou preserve them therein. And whilst there, O beloved of the Munis, thou shall wait for me, and I shall appear to thee like a horned animal, and thus, O ascetic, shall thou recognise me! And I shall now depart, and thou shall act according to my instructions, for, without my assistance, thou canst not save thyself from that fearful flood.' Then Manu said unto the fish, 'I do not doubt all that thou hast said, O great one! Even so shall I act!' And giving instructions to each other, they both went away. And Manu then, O great and powerful king and conqueror of thy enemies, procured all the different seeds as directed by the fish, and set sail in an excellent vessel on the surging sea. And then, O lord of the earth, he bethought himself of that fish. And the fish too, O conqueror of thy enemies and foremost scion of Bharata's race, knowing his mind, appeared there with horns on his head. And then, O tiger among men, beholding in the ocean that horned fish emerging like a rock in the form of which he had been before appraised, he lowered the ropy noose on its head. And fastened by the noose, the fish, O king and conqueror of hostile cities, towed the ark with great force through the salt waters. And it conveyed them in that vessel on the roaring and billow beaten sea. And, O conqueror of thy enemies and hostile cities, tossed by the tempest on the great ocean, the vessel reeled about like a drunken harlot. And neither land nor the four cardinal points of the compass, could be distinguished.
p. 376
And there was water everywhere and the waters covered the heaven and the firmament also. And, O bull of Bharata's race, when the world was thus flooded, none but Manu, the seven Rishis and the fish could be seen. And, O king, the fish diligently dragged the boat through the flood for many a long year and then, O descendant of Kuru and ornament of Bharata's race, it towed the vessel towards the highest peak of the Himavat. And, O Bharata, the fish then told those on the vessel to tie it to the peak of the Himavat. And hearing the words of the fish they immediately tied the boat on that peak of the mountain and, O son of Kunti and ornament of Bharata's race, know that that high peak of the Himavat is still called by the name of Naubandhana (the harbour). Then the fish addressing the associated Rishis told them these words, 'I am Brahma, the Lord of all creatures; there is none greater than myself. Assuming the shape of a fish, I have saved you from this cataclysm. Manu will create (again) all beings--gods, Asuras and men, all those divisions of creation which have the power of locomotion and which have it not. By practicing severe austerities he will acquire this power, and with my blessing, illusion will have no power over him.'
"So saying the fish vanished instantly. And Vaivaswata Manu himself became desirous of creating the world. In this work of creation illusion overtook him and he, therefore, practised great asceticism. And endowed with ascetic merit, Manu, O ornament of Bharata's race, again set about his work of creating all beings in proper and exact order. This story which I have narrated to thee and the hearing of which destroyeth all sin, is celebrated as the Legend of the Fish. And the man who listeneth every day to this primeval history of Manu, attaineth happiness and all other objects of desire and goeth to heaven."

Book 3
Chapter 187

 1 [deva]
      kāmaṃ devāpi māṃ vipra na vijānanti tattvataḥ
      tvat prītyā tu pravakṣyāmi yathedaṃ visṛjāmy aham
  2 pitṛbhakto 'si viprarṣe māṃ caiva śaraṇaṃ gataḥ
      ato dṛṣṭo 'smi te sākṣād brahmacaryaṃ ca te mahat
  3 āpo nārā iti proktāḥ saṃjñā nāma kṛtaṃ mayā
      tena nārāyaṇo 'smy ukto mama tad dhyayanaṃ sadā
  4 ahaṃ nārāyaṇo nāma prabhavaḥ śāśvato 'vyayaḥ
      vidhātā sarvabhūtānāṃ saṃhartā ca dvijottama
  5 ahaṃ viṣṇur ahaṃ brahmā śakraś cāhaṃ surādhipaḥ
      ahaṃ vaiśravaṇo rājā yamaḥ pretādhipas tathā
  6 ahaṃ śivaś ca somaś ca kaśyapaś ca prajāpatiḥ
      ahaṃ dhātā vidhātā ca yajñaś cāhaṃ dvijottama
  7 agnir āsyaṃ kṣitiḥ pādau candrādityau ca locane
      sadiśaṃ ca nabho kāyo vāyur manasi me sthitaḥ
  8 mayā kratuśatair iṣṭaṃ bahubhiḥ svāptadakṣiṇaiḥ
      yajante vedaviduṣo māṃ devayajane sthitam
  9 pṛthivyāṃ kṣatriyendrāś ca pārthivāḥ svargakāṅkṣiṇaḥ
      yajante māṃ tathā vaiśyāḥ svargalokajigīṣavaḥ
  10 catuḥsamudra paryantāṃ merumandara bhūṣaṇām
     śeṣo bhūtvāham evaitāṃ dhārayāmi vasuṃdharām
 11 vārāhaṃ rūpam āsthāya mayeyaṃ jagatī purā
     majjamānā jale vipra vīryeṇāsīt samuddhṛtā
 12 agniś ca vaḍavā vaktro bhūtvāhaṃ dvijasattama
     pibāmy apaḥ samāviddhās tāś caiva visṛjāmy aham
 13 brahma vaktraṃ bhujau kṣatram ūrū me saṃśritā viśaḥ
     pādau śūdrā bhajante me vikrameṇa krameṇa ca
 14 ṛgvedaḥ sāmavedaś ca yajurvedo 'py atharvaṇaḥ
     mattaḥ prādurbhavanty ete mām eva praviśanti ca
 15 yatayaḥ śānti paramā yatātmāno mumukṣavaḥ
     kāmakrodhadveṣamuktā niḥsaṅgā vītakalmaṣāḥ
 16 sattvasthā nirahaṃkārā nityam adhyātmakovidāḥ
     mām eva satataṃ viprāś cintayanta upāsate
 17 ahaṃ saṃvartako jyotir ahaṃ sarvartako yamaḥ
     ahaṃ saṃvartakaḥ sūryo ahaṃ saṃvartako 'nilaḥ
 18 tārā rūpāṇi dṛśyante yāny etāni nabhastale
     mama rūpāṇy athaitāni viddhi tvaṃ dvijasattama
 19 ratnākarāḥ samudrāś ca sarva eva caturdiśam
     vasanaṃ śayanaṃ caiva nilayaṃ caiva viddhi me
 20 kāmaṃ krodhaṃ ca harṣaṃ ca bhayaṃ mohaṃ tathaiva ca
     mamaiva viddhi rūpāṇi sarvāṇy etāni sattama
 21 prāpnuvanti narā vipra yatkṛtvā karmaśobhanam
     satyaṃ dānaṃ tapo cogram ahiṃsā caiva jantuṣu
 22 madvidhānena vihitā mama dehavihāriṇaḥ
     mayābhibhūta vijñānā viceṣṭante na kāmataḥ
 23 samyag vedam adhīyānā yajanto vividhair makhaiḥ
     śāntātmāno jitakrodhāḥ prāpnuvanti dvijātayaḥ
 24 prāptuṃ na śakyo yo vidvan narair duṣkṛtakarmabhiḥ
     lobhābhibhūtaiḥ kṛpaṇair anāryair akṛtātmabhiḥ
 25 taṃ māṃ mahāphalaṃ viddhi padaṃ sukṛtakarmaṇaḥ
     duṣprāpaṃ vipra mūḍhānāṃ mārgaṃ yogair niṣevitam
 26 yadā yadā ca dharmasya glānir bhavati sattama
     abhyutthānam adharmasya tadātmānaṃ sṛjāmy aham
 27 daityā hiṃsānuraktāś ca avadhyāḥ surasattamaiḥ
     rākṣasāś cāpi loke 'smin yadotpatsyanti dāruṇāḥ
 28 tadāhaṃ saṃprasūyāmi gṛheṣu śubhakarmaṇām
     praviṣṭo mānuṣaṃ dehaṃ sarvaṃ praśamayāmy aham
 29 sṛṣṭvā devamanuṣyāṃś ca gandharvoragarākṣasān
     sthāvarāṇi ca bhūtāni saṃharāmy ātmamāyayā
 30 karmakāle punar deham anucintya sṛjāmy aham
     praviśya mānuṣaṃ dehaṃ maryādā bandhakāraṇāt
 31 śvetaḥ kṛtayuge varṇaḥ pītas tretāyuge mama
     rakto dvāparam āsādya kṛṣṇaḥ kaliyuge tathā
 32 trayo bhāgā hy adharmasya tasmin kāle bhavanty uta
     antakāle ca saṃprāpte kālo bhūtvātidāruṇaḥ
     trailokyaṃ nāśayāmy ekaḥ kṛtsnaṃ sthāvarajaṅgamam
 33 ahaṃ trivartmā sarvātmā sarvalokasukhāvahaḥ
     abhibhūḥ sarvago 'nanto hṛṣīkeśa uru kramaḥ
 34 kālacakraṃ nayāmy eko brahmann aham arūpi vai
     śamanaṃ sarvabhūtānāṃ sarvalokakṛtodyamam
 35 evaṃ praṇihitaḥ samyaṅ mayātmā munisattama
     sarvabhūteṣu viprendra na ca māṃ vetti kaś cana
 36 yac ca kiṃ cit tvayā prāptaṃ mayi kleṣātmakaṃ dvija
     sukhodayāya tat sarvaṃ śreyase ca tavānagha
 37 yac ca kiṃ cit tvayā loke dṛṣṭaṃ sthāvarajaṅgamam
     vihitaḥ sarvathaivāsau mamātmā munisattama
 38 ardhaṃ mama śarīrasya sarvalokapitāmahaḥ
     ahaṃ nārāyaṇo nāma śaṅkhacakragadādharaḥ
 39 yāvad yugānāṃ viprarṣe sahasraparivartanam
     tāvat svapimi viśvātmā sarvalokapitāmahaḥ
 40 evaṃ sarvam ahaṃ kālam ihāse munisattama
     aśiśuḥ śiśurūpeṇa yāvad brahmā na budhyate
 41 mayā ca vipra datto 'yaṃ varas te brahmarūpiṇā
     asakṛt parituṣṭena viprarṣigaṇapūjita
 42 sarvam ekārṇavaṃ dṛṣṭvā naṣṭaṃ sthāvarajaṅgamam
     viklavo 'si mayā jñātas tatas te darśitaṃ jagat
 43 abhyantaraṃ śarīrasya praviṣṭo 'si yadā mama
     dṛṣṭvā lokaṃ samastaṃ ca vismito nāvabudhyase
 44 tato 'si vaktrād viprarṣe drutaṃ niḥsārito mayā
     ākhyātas te mayā cātmā durjñeyo 'pi surāsuraiḥ
 45 yāvat sa bhagavān brahmā na budhyati mahātapaḥ
     tāvat tvam iha viprarṣe viśrabdhaś cara vai sukham
 46 tato vibhuddhe tasmiṃs tu sarvalokapitāmahe
     ekībhūto hi srakṣyāmi śarīrād dvijasattama
 47 ākāśaṃ pṛthivīṃ jyotir vāyuṃ salilam eva ca
     loke yac ca bhavec cheṣam iha sthāvarajaṅgamam
 48 [mārk]
     ity uktvāntarhitas tāta sa devaḥ paramādbhutaḥ
     prajāś cemāḥ prapaśyāmi vicitrā bahudhā kṛtāḥ
 49 etad dṛṣṭaṃ mayā rājaṃs tasmin prāpte yugakṣaye
     āścaryaṃ bharataśreṣṭha sarvadharmabhṛtāṃ vara
 50 yaḥ sa devo mayā dṛṣṭaḥ purā padmanibhekṣaṇaḥ
     sa eṣa puruṣavyāghra saṃbandhī te janārdanaḥ
 51 asyaiva varadānād dhi smṛtir na prajahāti mām
     dīrgham āyuś ca kaunteya svacchandamaraṇaṃ tathā
 52 sa eṣa kṛṣṇo vārṣṇeyaḥ purāṇapuruṣo vibhuḥ
     āste harir acintyātmā krīḍann iva mahābhujaḥ
 53 eṣa dhātā vidhātā ca saṃhartā caiva sātvataḥ
     śrīvatsa vakṣā govindaḥ prajāpatipatiḥ prabhuḥ
 54 dṛṣṭvemaṃ vṛṣṇiśārdūlaṃ smṛtir mām iyam āgatā
     ādidevam ajaṃ viṣṇuṃ puruṣaṃ pītavāsasam
 55 sarveṣām eva bhūtānāṃ pitā mātā ca mādhavaḥ
     gacchadhvam enaṃ śaraṇaṃ śaraṇyaṃ kauravarṣabhāḥ

SECTION CLXXXVII

"Then the virtuous king Yudhishthira in all humility again enquired of the illustrious Markandeya, saying, 'O great Muni, thou hast seen many thousands of ages pass away. In this world there is none so longlived as thou! O best of those that have attained the knowledge of Supreme Spirit, there is none equal to thee in years except the great-minded Brahma living in the most exalted place. Thou, O Brahmana, worshippest Brahma at the time of the great dissolution of the universe, when this world is without sky and without the gods and Danavas. And when that cataclysm ceaseth and the Grandsire awaketh, thou alone, O regenerate Rishi, beholdest Brahma duly re-create the four orders of beings after having filled the cardinal points with air and consigned the waters to their proper place. Thou, O great Brahmana, hast worshipped in his presence the great Lord and Grandsire of all creatures with soul rapt in meditation and entirely swallowed up in Him! And, O Brahmana, thou hast many a time witnessed with thy eyes, the primeval acts of creation, and, plunged in severe ascetic austerities, thou hast also surpassed the Prajapatis themselves! Thou art esteemed as one
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who is nearest to Narayana, in the next world. Many a time in days of yore hast thou beheld the Supreme Creator of the universe with eyes of spiritual abstraction and renunciation, having first opened thy pure and lotus-like heart--the only place where the multiform Vishnu of universal knowledge may be seen! It is for this, O learned Rishi, by the grace of God neither all-destroying Death, nor dotage that causeth the decay of the body, hath any power over thee! When neither the sun, nor the moon, nor fire, nor earth, nor air, nor sky remains, when all the world being destroyed looketh like one vast ocean, when the Gods and Asuras and the great Uragas are annihilated, and when the great-minded Brahma, the Lord of all creatures, taking his seat on a lotus flower, sleepeth there, then thou alone remainest to worship him! And, O best of Brahman as thou hast seen all this that occurred before, with thy own eyes. And thou alone hast witnessed many things by the senses, and never in all the worlds hath there been any thing unknown to thee! Therefore do I long to hear any discourse explaining the causes of things!"
"Markandeya replied, 'Indeed, I shall explain all, after having bowed down to that Self-existent, Primordial Being, who is eternal and undeteriorating and inconceivable, and who is at once vested with and divested of attributes. O tiger among men, this Janardana attired in yellow robes is the grand Mover and Creator of all, the Soul and Framer of all things, and the lord of all! He is also called the Great, the Incomprehensible, the Wonderful and the Immaculate. He is without beginning and without end, pervades all the world, is Unchangeable and Undeteriorating. He is the Creator of all, but is himself uncreate and is the Cause of all power. His knowledge is greater than that of all the gods together. O best of kings and pre-eminent of men, after the dissolution of the universe, all this wonderful creation again comes into life. Four thousand years have been said to constitute the Krita Yuga. Its dawn also, as well as its eve, hath been said to comprise four hundred years. The Treta-Yuga is said to comprise three thousand years, and its dawn, as well as its eve, is said to comprise three hundred years. The Yuga that comes next is called Dwapara, and it hath been computed to consist of two thousand years. Its dawn, as well as its eve, is said to comprise two hundred years. The next Yuga, called Kali, is said to comprise one thousand years and its dawn, as well as eve, is said to comprise one hundred years. Know, O king, that the duration of the dawn is the same as that of the eve of a Yuga. And after the Kali Yuga is over, the Krita Yuga comes again. A cycle of the Yugas thus comprised a period of twelve thousand years. A full thousand of such cycles would constitute a day of Brahma. O tiger among men, when all this universe is withdrawn and ensconced within its home--the Creator himself--that disappearance of all things is called by the learned to be Universal Destruction. O bull of the Bharata race, towards the end of the last mentioned period of one thousand years, i.e., when the period wanted to complete a cycle is short, men generally become addicted to falsehood in speech. O son of Pritha, then sacrifices and gifts and vows, instead of being performed by principals are suffered to be performed by representatives!
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[paragraph continues] Brahmanas then perform acts that are reserved for the Sudras, and the Sudras betake themselves to the acquisition of wealth. Then Kshatriyas also betake themselves to the practice of religious acts. In the Kali age, the Brahmanas also abstain from sacrifices and the study of the Vedas, are divested of their staff and deer-skin, and in respect of food become omnivorous. And, O son, the Brahmanas in that age also abstain from prayers and meditation while the Sudras betake themselves to these! The course of the world looketh contrary, and indeed, these are the signs that foreshadow the Universal Destruction. And, O lord of men, numerous Mleccha kings then rule over the earth! And those sinful monarchs, addicted to false speech, govern their subjects on principles that are false. The Andhhas, the Sakas, the Pulindas, the Yavanas, the Kamvojas, the Valhikas and the Abhiras, then become, O best of men, possessed of bravery and the sovereignty of the earth. This, O tiger among men, becometh the state of the world during the eve, O Bharata, of the Kali age! Not a single Brahmana then adhereth to the duties of his order. And the Kshatriyas and the Vaisyas also, O monarch, follow practices contrary to those that are proper for their own orders. And men become short-lived, weak in strength, energy, and prowess; and endued with small might and diminutive bodies, they become scarcely truthful in speech. And the human population dwindles away over large tracts of country, and the regions of the earth, North and South, and East and West, become crowded with animals and beasts of prey. And during this period, they also that utter Brahma, do so in vain. The Sudras address Brahmanas, saying, Bho, while the Brahmanas address Sudras, saying Respected Sir. And, O tiger among men, at the end of the Yuga, animals increase enormously. And, O king, odours and perfumes do not then become so agreeable to our sense of scent, and, O tiger among men, the very tastes of things do not then so well accord with our organs of taste as at other periods! And, O king, women then become mothers of numerous progeny, endued with low statures, and destitute of good behaviour and good manners. And they also make their very mouths serve the purposes of the organ of procreation. And famine ravages the habitations of men, and the highways are infested by women of ill fame, while females in general, O king, become at such periods hostile to their lords and destitute of modesty! And, O king, the very kine at such periods yield little milk, while the trees, sat over with swarms of crows, do not produce many flowers and fruits. And, O lord of the earth, regenerate classes, tainted with the sin of slaying Brahmanas, accept gifts from monarchs that are addicted to falsehood in speech. And filled with covetousness and ignorance, and bearing on their persons the outward symbols of religion, they set out on eleemosynary rounds, afflicting the people of the Earth. And people leading domestic lives, afraid of the burden of taxes, become deceivers, while Brahmanas, falsely assuming the garb of ascetics, earn wealth by trade, with nails and hair unpared and uncut. And, O tiger among men, many of the twice-born classes become, from avarice of wealth, religious mendicants of the Brahmacharin order. And, O monarch, men at such periods
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behave contrary to the modes of life to which they betake themselves, and addicted to intoxicating drinks and capable of violating the beds of their preceptors, their desires are all of this world, pursuing matters ministering to the flesh and the blood. And O tiger among men, at such period the asylums of ascetics become full of sinful and audacious wretches ever applauding lives of dependence. And the illustrious chastiser of Paka never showers rain according to the seasons and the seeds also that are scattered on earth, do not, O Bharata, all sprout forth. And men, unholy in deed and thought, take pleasure in envy and malice. And, O sinless one, the earth then becometh full of sin and immorality. And, O lord of the earth, he that becometh virtuous at such periods doth not live long. Indeed, the earth becometh reft of virtue in every shape. And, O tiger among men, the merchants and traders then full of guile, sell large quantities of articles with false weights and measures. And they that are virtuous do not prosper; while they that are sinful proper exceedingly. And virtue loseth her strength while sin becometh all powerful. And men that are devoted to virtue become poor and short-lived; while they that are sinful become long-lived and win prosperity. And in such times, people behave sinfully even in places of public amusements in cities and towns. And men always seek the accomplishment of their ends by means that are sinful. And having earned fortunes that are really small they become intoxicated with the pride of wealth. And O monarch, many men at such periods strive to rob the wealth that hath from trust been deposited with them in secrecy. And wedded to sinful practices, they shamelessly declare--there is nothing in deposit. And beasts of prey and other animals and fowl may be seen to lie down in places of public amusement in cities and towns, as well as in sacred edifices. And, O king girls of seven or eight years of age do then conceive, while boys of ten or twelve years beget offspring. An in their sixteenth year, men are overtaken with decrepitude and decay and the period of life itself is soon outrun. And O king, when men become so short-lived, more youths act like the aged; while all that is observable in youth may be noticed in the old. And women given to impropriety of conduct and marked by evil manners, deceive even the best of husbands and forget themselves with menials and slaves and even with animals. And O king, even women that are wives of heroes seek the companionship of other men and forget themselves with these during the life-time of their husbands.
"O king, towards the end of those thousands of years constituting the four Yugas and when the lives of men become so short, a drought occurs extending for many years. And then, O lord of the earth, men and creatures endued with small strength and vitality, becoming hungry die by thousands. And then, O lord of men, seven blazing Suns, appearing in the firmament, drink up all the waters of the Earth that are in rivers or seas. And, O bull of the Bharata race, then also everything of the nature of wood and grass that is wet to dry, is consumed and reduced to ashes. And then, O Bharata, the fire called Samvartaka impelled by the winds appeareth on the earth that hath already been dried to cinders by the seven Suns. And then that fire,
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penetrating through the Earth and making its appearance, in the nether regions also, begetteth great terror in the hearts of the gods, the Danavas and the Yakshas. And, O lord of the earth, consuming the nether regions as also everything upon this Earth that fire destroyeth all things in a moment. And that fire called Samvartaka aided by that inauspicious wind, consumeth this world extending for hundreds and thousands of yojanas. And that lord of all things, that fire, blazing forth in effulgence consumeth this universe with gods and Asuras and Gandharvas and Yakshas and Snakes and Rakshasas. And there rise in the sky deep masses of clouds, looking like herds of elephants and decked with wreaths of lightning that are wonderful to behold. And some of those clouds are of the hue of the blue lotus; and some are of the hue of the water-lily; and some resemble in tint the filaments of the lotus and some are purple and some are yellow as turmeric and some of the hue of the crows' egg. And some are bright as the petals of the lotus and some red as vermillion. And some resemble palatial cities in shape and some herds of elephants. And some are of the form of lizards and some of crocodiles and sharks. And, O king, the clouds that gather in the sky on the occasion are terrible to behold and wreathed with lightnings, roar frightfully. And those vapoury masses, charged with rain, soon cover the entire welkin. And, O king, those masses of vapour then flood with water the whole earth with her mountains and forests and mines. And, O bull among men, urged by the Supreme Lord those clouds roaring frightfully, soon flood over the entire surface of the earth. And pouring in a great quantity of water and filling the whole earth, they quench that terrible inauspicious fire (of which I have already spoken to thee). And urged by the illustrious Lord those clouds filling the earth with their downpour shower incessantly for twelve years. And then, O Bharata, the Ocean oversteps his continents, the mountains sunder in fragments, and the Earth sinks under the increasing flood. And then moved on a sudden by the impetus of the wind, those clouds wander along the entire expanse of the firmament and disappear from the view. And then, O ruler of men, the Self-create Lord--the first Cause of everything--having his abode in the lotus, drinketh those terrible winds and goeth to sleep, O Bharata!
"And then when the universe become one dead expanse of water, when all mobile and immobile creatures have been destroyed, when the gods and the Asuras cease to be, when the Yakshas and the Rakshasas are no more, when man is not, when trees and beasts of prey have disappeared, when the firmament itself has ceased to exist, I alone, O lord of the earth, wander in affliction. And, O best of kings, wandering over that dreadful expanse of water, my heart becometh afflicted in consequence of my not beholding any creature! And, O king, wandering without cessation, through that flood, I become fatigued, but I obtain no resting place! And some time after I behold in that expanse of accumulated waters a vast and wide-extending banian tree, O lord of earth! And I then behold, O Bharata, seated on a conch, O king, overlaid with a celestial bed and attached to a far-extended bough of that banian, a boy, O great king, of face fair as the lotus or the
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moon, and of eyes, O ruler of men, large as petals of a full blown lotus! And at this sight, O lord of earth, wonder filled my heart. And I asked myself, 'How doth this boy alone sit here when the world itself hath been destroyed?' And, O king, although I have full knowledge of the Past, the Present, and the Future, still I failed to learn anything of this by means of even ascetic meditation. Endued with the lustre of the Atasi flower, and decked with the mark of Sreevatsa, he seemed to me to be like the abode of Lakshmi, herself. And that boy, of eyes like the petals of the lotus, having the mark of Sreevatsa, and possessed of blazing effulgence, then addressed me in words highly pleasant to the ear, saying, 'O sire, I know thee to be fatigued and desirous of rest. O Markandeya of Bhrigu's race, rest thou here as long as thou wishest. O best of Munis, entering within my body, rest thou there. That hath been the abode assigned to thee by me. I have been pleased with thee.' Thus addressed by that boy, a sense of total disregard possessed me in respect both of my long life and state of manhood. Then that boy suddenly opened his mouth, and as fate would have it, I entered his mouth deprived of the power of motion. But O king, having suddenly entered into the stomach of that boy, I behold there the whole earth teeming with cities and kingdoms. And, O best of men, while wandering through the stomach of that illustrious one, I behold the Ganga, the Satudru, the Sita, the Yamuna, and the Kausiki; the Charmanwati, the Vetravati; the Chandrabhaga, the Saraswati, the Sindhu, the Vipasa, and the Godavari; the Vaswokasara, the Nalini and the Narmada; the Tamra, and the Venna also of delightful current and sacred waters; the Suvenna, the Krishna-venna, the Irama, and the Mahanadi; the Vitasti, O great king, and that large river, the Cavery; the one also, O tiger among men, the Visalya, and the Kimpuna also. I beheld all these and many other rivers that are on the earth! And, O slayer of foes, I also beheld there the ocean inhabited by alligators and sharks, that mine of gems, that excellent abode of waters. And I beheld there the firmament also, decked with the Sun and the Moon, blazing with effulgence, and possessed of lustre of fire of the Sun. And I beheld there, O king, the earth also, graced with woods and forests. And, O monarch, I beheld there many Brahmanas also, engaged in various sacrifices; and the Kshatriyas engaged in doing good to all the orders; and the Vaisyas employed in pursuits in agriculture; and the Sudras devoted to the service of the regenerate classes. And, O king, while wandering through the stomach of that high-souled one, I also beheld the Himavat and the mountains of Hemakuta. And I also saw Nishada, and the mountains of Sweta abounding in silver. And, O king, I saw there the mountain Gandhamadana, and, O tiger among men, also Mandara and the huge mountains of Nila. And, O great king, I saw there the golden mountains of Meru and also Mahendra and those excellent mountains called the Vindhyas. And I beheld there the mountains of Malaya and of Paripatra also. These and many other mountains that are on earth were all seen by me in his stomach. And all these were decked with jewels and gems. And, O monarch, while wandering through his stomach, I also beheld lions and tigers and boars and, indeed,
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all other animals that are on earth, O great king! O tiger among men, having entered his stomach, as I wandered around, I also beheld the whole tribe of the gods with their chief Sakra, the Sadhyas, the Rudras, the Adityas, the Guhyakas, the Pitris, the Snakes and the Nagas, the feathery tribes, the Vasus, the Aswins, the Gandharvas, the Apsaras, the Yakshas, the Rishis, the hordes of the Daityas and the Danavas, and the Nagas also. O king, and the sons of Singhika and all the other enemies of the gods; indeed what else of mobile and immobile creatures may be seen on earth, were all seen by me, O monarch, within the stomach of that high-souled one. And, O lord, living upon fruits I dwelt within his body for many centuries wandering over the entire universe that is there. Never did I yet, O king, behold the limits of his body. And when, O lord of earth, I failed to measure the limits of that high-souled one's body, even though I wandered within him continuously in great anxiety of mind. I then, in thought and deed sought the protection of that boon-giving and pre-eminent Deity, duly acknowledging his superiority. And when I had done this, O king, I was suddenly projected (from within his body) through that high-souled one's open mouth by means, O chief of men, of a gust of wind. And, O king, I then beheld seated on the branch of that very banian that same Being of immeasurable energy, in the form of a boy with the mark of Sreevatsa (on his breast) having, O tiger among men, swallowed up the whole universe. And that boy of blazing effulgence and bearing the mark of Sreevatsa and attired in yellow robes, gratified with me, smilingly addressed me, saying, 'O Markandeya, O best of Munis, having dwelt for some time within my body, thou hast been fatigued! I shall however speak unto thee.' And as he said this to me, at that very moment I acquired a new sight, so to speak, in consequence of which I beheld myself to be possessed of true knowledge and emancipated from the illusions of the world. And, O child, having witnessed the inexhaustible power of that Being of immeasurable energy, I then worshipped his revered and well-shaped feet with soles bright as burnished copper and well-decked with toes of mild red hue, having placed them carefully on my head and joining my palms in humility and approaching him with reverence. I beheld that Divine Being who is the soul of all things and whose eyes are like the petals of the lotus. And having bowed unto him with joined hands I addressed him saying, 'I wish to know thee, O Divine Being, as also this high and wonderful illusion of thine! O illustrious one, having entered into thy body through thy mouth, I have beheld the entire universe in thy stomach! O Divine Being, the gods, the Danavas and the Rakshasas, the Yakshas, the Gandharvas, and the Nagas, indeed, the whole universe mobile and immobile, are all within thy body! And though I have ceaselessly wandered through thy body at a quick pace, through thy grace, O God, my memory faileth me not. And, O great lord, I have come out of thy body at thy desire but not of mine! O thou of eyes like lotus leaves, I desire to know thee who art free from all faults! Why dost thou stay here in the form of a boy having swallowed up the entire universe? It behoveth thee to explain all this to me. Why, O sinless one, is the entire universe within thy body? How
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long also, O chastiser of foes, wilt thou stay here? Urged by a curiosity that is not improper for Brahmanas, I desire, O Lord of all the gods, to hear all this from thee, O thou of eyes like lotus leaves, with every detail and exactly as it all happens, for all I have seen, O Lord, is wonderful and inconceivable!' And thus addressed by me, that deity of deities, of blazing effulgence and great beauty, that foremost of all speakers consoling me properly, spoke unto me these words."

Book 3
Chapter 188

1 [vai]
      evam uktās tu te pārthā yamau ca puruṣarṣabhau
      draupadyā kṛṣṇayā sārdhaṃ namaś cakrur janārdanam
  2 sa caitān puruṣavyāghra sāmnā paramavalgunā
      sāntvayām āsa mānārhān manyamāno yathāvidhi
  3 yudhiṣṭhiras tu kaunteyo mārkaṇḍeyaṃ mahāmunim
      punaḥ papraccha sāmrājye bhaviṣyāṃ jagato gatim
  4 āścaryabhūtaṃ bhavataḥ śrutaṃ no vadatāṃ vara
      mune bhārgava yadvṛttaṃ yugādau prabhavāpyayau
  5 asmin kaliyuge 'py asti punaḥ kautūhalaṃ mama
      samākuleṣu dharmeṣu kiṃ nu śeṣaṃ bhaviṣyati
  6 kiṃ vīryā mānavās tatra kimāhāravihāriṇaḥ
      kimāyuṣaḥ kiṃ vasanā bhaviṣyanti yugakṣaye
  7 kāṃ ca kāṣṭhāṃ samāsādya punaḥ saṃpatsyate kṛtam
      vistareṇa mune brūhi vicitrāṇīha bhāṣase
  8 ity uktaḥ sa muniśreṣṭhaḥ punar evābhyabhāṣata
      ramayan vṛṣṇiśārdūlaṃ pāṇḍavāṃś ca mahāmuniḥ
  9 [mārk]
      bhaviṣyaṃ sarvalokasya vṛttāntaṃ bharatarṣabha
      kaluṣaṃ kālam āsādya kathyamānaṃ nibodha me
  10 kṛte catuṣpāt sakalo nirvyājopādhi varjitaḥ
     vṛṣaḥ pratiṣṭhito dharmo manuṣyeṣv abhavat purā
 11 adharmapādaviddhas tu tribhir aṃśaiḥ pratiṣṭhitaḥ
     tretāyāṃ dvāpare 'rdhena vyāmiśro dharma ucyate
 12 tribhir aṃśair adharmas tu lokān ākramya tiṣṭhati
     caturthāṃśena dharmas tu manuṣyān upatiṣṭhati
 13 āyur vīryam atho buddhir balaṃ tejo ca pāṇḍava
     manuṣyāṇām anuyugaṃ hrasatīti nibodha me
 14 rājāno brāhmaṇā vaiśyāḥ śūdrāś caiva yudhiṣṭhira
     vyājair dharmaṃ cariṣyanti dharmavvaitaṃsikā narāḥ
 15 satyaṃ saṃkṣepsyate loke naraiḥ paṇḍitamānibhiḥ
     satyahānyā tatas teṣām āyur alpaṃ bhaviṣyati
 16 āyuṣaḥ prakṣayād vidyāṃ na śakṣyanty upaśikṣitum
     vidyā hīnān avijñānāl lobho 'py abhibhaviṣyati
 17 lobhakrodhaparā mūḍhāḥ kāmasaktāś ca mānavāḥ
     vairabaddhā bhaviṣyanti parasparavadhepsavaḥ
 18 brāhmaṇāḥ kṣatriyā vaiśyāḥ saṃkīryantaḥ parasparam
     śūdra tulyā bhaviṣyanti tapaḥ satyavivarjitāḥ
 19 antyā madhyā bhaviṣyanti madhyāś cāntāvasāyinaḥ
     īdṛśo bhavitā loko yugānte paryupasthite
 20 vastrāṇāṃ pravarā śāṇī dhānyānāṃ kora dūṣakāḥ
     bhāryā mitrāś ca puruṣā bhaviṣyanti yugakṣaye
 21 matsyāmiṣeṇa jīvanto duhantaś cāpy ajaiḍakam
     goṣu naṣṭāsu puruṣā bhaviṣyanti yugakṣaye
 22 anyonyaṃ parimuṣṇanto hiṃsayantaś ca mānavāḥ
     ajapā nāstikāḥ stenā bhaviṣyanti yugakṣaye
 23 sarit tīreṣu kuddālair vāpayiṣyanti cauṣadhīḥ
     tāś cāpy alpaphalās teṣāṃ bhaviṣyanti yugakṣaye
 24 śrāddhe daive ca puruṣā ye ca nityaṃ dhṛtavratāḥ
     te 'pi lobhasamāyuktā bhokṣyantīha parasparam
 25 pitā putrasya bhoktā ca pituḥ putras tathaiva ca
     atikrāntāni bhojyāni bhaviṣyanti yugakṣaye
 26 na vratāni cariṣyanti brāhmaṇā veda nindakāḥ
     na yakṣyanti na hoṣyanti hetuvādavilobhitāḥ
 27 nimne kṛṣiṃ kariṣyanti yokṣyanti dhuri dhenukāḥ
     ekahāyana vatsāṃś ca vāhayiṣyanti mānavāḥ
 28 putraḥ pitṛvadhaṃ kṛtvā pitā putravadhaṃ tathā
     nirudvego bṛhad vādī na nindām upalapsyate
 29 mleccha bhūtaṃ jagat sarvaṃ niśkriyaṃ yajñavarjitam
     bhaviṣyati nirānandam anutsavam atho tathā
 30 prāyaśaḥ kṛpaṇānāṃ hi tathā bandhumatām api
     vidhavānāṃ ca vittāni hariṣyantīha mānavāḥ
 31 alpavīryabalāḥ stabdhā lobhamohaparāyaṇāḥ
     tatkathādānasaṃtuṣṭā duṣṭānām api mānavāḥ
     parigrahaṃ kariṣyanti pāpācāraparigrahāḥ
 32 saṃghātayantaḥ kaunteya rājānaḥ pāpabuddhayaḥ
     parasparavadhodyuktā mūrkhāḥ paṇḍitamāninaḥ
     bhaviṣyanti yugasyānte kṣatriyā lokakaṇṭakāḥ
 33 arakṣitāro lubdhāś ca mānāhaṃkāra darpitāḥ
     kevalaṃ daṇḍarucayo bhaviṣyanti yugakṣaye
 34 ākramyākramya sādhūnāṃ dārāṃś caiva dhanāni ca
     bhokṣyante niranukrośā rudatām api bhārata
 35 na kanyāṃ yācate kaś cin nāpi kanyā pradīyate
     svayaṃ grāhā bhaviṣyanti yugānte paryupasthite
 36 rājānaś cāpy asaṃtuṣṭāḥ parārthān mūḍhacetasaḥ
     sarvopāyair hariṣyanti yugānte paryupasthite
 37 mlecchī bhūtaṃ jagat sarvaṃ bhaviṣyati ca bhārata
     hasto hastaṃ parimuṣed yugānte paryupasthite
 38 satyaṃ saṃkṣipyate loke naraiḥ paṇḍitamānibhiḥ
     sthavirā bālamatayo bālāḥ sthavira buddhayaḥ
 39 bhīravaḥ śūramānīnaḥ śūrā bhīru viṣādinaḥ
     na viśvasanti cānyonyaṃ yugānte paryupasthite
 40 ekāhāryaṃ jagat sarvaṃ lobhamohavyavasthitam
     adharmo vardhati mahān na ca dharmaḥ pravartate
 41 brāhmaṇāḥ kṣatriyā vaiśyā na śiṣyanti janādhipa
     ekavarṇas tadā loko bhaviṣyati yugakṣaye
 42 na kṣaṃsyati pitā putraṃ putraś ca pitaraṃ tathā
     bhāryā ca patiśuśrūṣāṃ na kariṣyati kā cana
 43 ye yavānnā janapadā godhūmānnās tathaiva ca
     tān deśān saṃśrayiṣyanti yugānte paryupasthite
 44 svairāhārāś ca puruṣā yoṣitaś ca viśāṃ pate
     anyonyaṃ na sahiṣyanti yugānte paryupasthite
 45 mleccha bhūtaṃ jagat sarvaṃ bhaviṣyati yudhiṣṭhira
     na śrāddhair hi pitṝṃś cāpi tarpayiṣyanti mānavāḥ
 46 na kaś cit kasya cic chrotā na kaś cit kasya cid guruḥ
     tamo grastas tadā loko bhaviṣyati narādhipa
 47 paramāyuś ca bhavitā tadā varṣāṇi ṣoḍaśa
     tataḥ prāṇān vimokṣyanti yugānte paryupasthite
 48 pañcame vātha ṣaṣṭhe vā varṣe kanyā prasūyate
     sapta varṣāṣṭa varṣāś ca prajāsyanti narās tadā
 49 patyau strī tu tadā rājan puruṣo vā striyaṃ prati
     yugānte rājaśārdūla na toṣam upayāsyati
 50 alpadravyā vṛthā liṅgā hiṃsā ca prabhaviṣyati
     na kaś cit kasya cid dātā bhaviṣyati yugakṣaye
 51 aṭṭaśūlā janapadāḥ śiva śūlāś catuṣpathāḥ
     keśaśūlāḥ striyaś cāpi bhaviṣyanti yugakṣaye
 52 mlecchāḥ krūrāḥ sarvabhakṣā dāruṇāḥ sarvakarmasu
     bhāvinaḥ paścime kāle manuṣyā nātra saṃśayaḥ
 53 krayavikrayakāle ca sarvaḥ sarvasya vañcanam
     yugānte bharataśreṣṭha vṛtti lobhāt kariṣyati
 54 jñānāni cāpy avijñāya kariṣyanti kriyās tathā
     ātmachandena vartante yugānte paryupasthite
 55 svabhāvāt krūrakarmāṇaś cānyonyam abhiśaṅkinaḥ
     bhavitāro janāḥ sarve saṃprāpte yugasaṃkṣaye
 56 ārāmāṃś caiva vṛkṣāṃś ca nāśayiṣyanti nirvyathāḥ
     bhavitā saṃkṣayo loke jīvitasya ca dehinām
 57 tathā lobhābhibhūtāś ca cariṣyanti mahīm imām
     brāhmaṇāś ca bhaviṣyanti brahma svāni ca bhuñjate
 58 hāhākṛtā dvijāś caiva bhayārtā vṛṣalārditāḥ
     trātāram alabhanto vai bhramiṣyanti mahīm imām
 59 jīvitāntakarā raudrāḥ krūrāḥ prāṇivihiṃsakāḥ
     yadā bhaviṣyanti narās tadā saṃkṣepsyate yugam
 60 āśrayiṣyanti ca nadīḥ parvatān viṣamāṇi ca
     pradhāvamānā vitrastā dvijāḥ kurukulodvaha
 61 dasyu prapīḍitā rājan kākā iva dvijottamāḥ
     kurājabhiś ca satataṃ karabhāra prapīḍitāḥ
 62 dhairyaṃ tyaktvā mahīpāla dāruṇe yugasaṃkṣaye
     vikarmāṇi kariṣyanti śūdrāṇāṃ paricārakāḥ
 63 śūdrā dharmaṃ pravakṣyanti brāhmaṇāḥ paryupāsakāḥ
     śrotāraś ca bhaviṣyanti prāmāṇyena vyavasthitāḥ
 64 viparītaś ca loko 'yaṃ bhaviṣyaty adharottaraḥ
     eḍūkān pūjayiṣyanti varjayiṣyanti devatāḥ
     śūdrāḥ paricariṣyanti na dvijān yugasaṃkṣaye
 65 āśrameṣu maharṣīṇāṃ brāhmaṇāvasatheṣu ca
     devasthāneṣu caityeṣu nāgānām ālayeṣu ca
 66 eḍūka cihnā pṛthivī na deva gṛhabhūṣitā
     bhaviṣyati yuge kṣīṇe tad yugāntasya lakṣaṇam
 67 yadā raudrā dharmahīnā māṃsādāḥ pānapās tathā
     bhaviṣyanti narā nityaṃ tadā saṃkṣepsyate yugam
 68 puṣpe puṣpaṃ yadā rājan phale phalam upāśritam
     prajāsyati mahārāja tadā saṃkṣepsyate yugam
 69 akālavarṣī parjanyo bhaviṣyati gate yuge
     akrameṇa manuṣyāṇāṃ bhaviṣyati tadā kriyā
     virodham atha yāsyanti vṛṣalā brāhmaṇaiḥ saha
 70 mahī mleccha samākīrṇā bhaviṣyati tato 'cirāt
     karabhāra bhayād viprā bhajiṣyanti diśo daśa
 71 nirviśeṣā janapadā narāvṛṣṭibhir arditāḥ
     āśramān abhipatsyanti phalamūlopajīvinaḥ
 72 evaṃ paryākule loke maryādā na bhaviṣyati
     na sthāsyanty upadeśe ca śiṣyā vipriyakāriṇaḥ
 73 ācāryopanidhiś caiva vatsyate tadanantaram
     arthayuktyā pravatsyanti mitra saṃbandhibāndhavāḥ
     abhāvaḥ sarvabhūtānāṃ yugānte ca bhaviṣyati
 74 diśaḥ prajvalitāḥ sarvā nakṣatrāṇi calāni ca
     jyotīṃṣi pratikūlāni vātāḥ paryākulās tathā
     ulkā pātāś ca bahavo mahābhayanidarśakāḥ
 75 ṣaḍbhir anyaiś ca sahito bhāskaraḥ pratapiṣyati
     tumulāś cāpi nirhrādā dig dāhāś cāpi sarvaśaḥ
     kabandhāntarhito bhānur udayāstamaye tadā
 76 akālavarṣī ca tadā bhaviṣyati sahasradṛk
     sasyāni ca na rokṣyanti yugānte paryupasthite
 77 abhīkṣṇaṃ krūra vādinyaḥ paruṣā ruditapriyāḥ
     bhartṝṇāṃ vacane caiva na sthāsyanti tadā striyaḥ
 78 putrāś ca mātāpitarau haniṣyanti yugakṣaye
     sūdayiṣyanti ca patīn striyaḥ putrān apāśritāḥ
 79 aparvaṇi mahārāja sūryaṃ rāhur upaiṣyati
     yugānte hutabhuk cāpi sarvataḥ prajvaliṣyati
 80 pānīyaṃ bhojanaṃ caiva yācamānās tadādhvagāḥ
     na lapsyante nivāsaṃ ca nirastāḥ pathi śerate
 81 nirghātavāyasā nāgāḥ śakunāḥ samṛgadvijāḥ
     rūkṣā vāco vimokṣyanti yugānte paryupasthite
 82 mitra saṃbandhinaś cāpi saṃtyakṣyanti narās tadā
     janaṃ parijanaṃ cāpi yugānte paryupasthite
 83 atha deśān diśaś cāpi pattanāni purāṇi ca
     kramaśaḥ saṃśrayiṣyanti yugānte paryupasthite
 84 hā tāta hā sutety evaṃ tadā vācaḥ sudāruṇāḥ
     vikrośamānaś cānyonyaṃ jano gāṃ paryaṭiṣyati
 85 tatas tumulasaṃghāte vartamāne yugakṣaye
     dvijātipūrvako lokaḥ krameṇa prabhaviṣyati
 86 tataḥ kālāntare 'nyasmin punar lokavivṛddhaye
     bhaviṣyati punar daivam anukūlaṃ yadṛcchayā
 87 yadā candraś ca sūryaś ca tathā tiṣyabṛhaspatī
     ekārāśau sameṣyanti prapatsyati tadā kṛtam
 88 kālavarṣī ca parjanyo nakṣatrāṇi śubhāni ca
     pradakṣiṇā grahāś cāpi bhaviṣyanty anulomagāḥ
     kṣemaṃ subhikṣam ārogyaṃ bhaviṣyati nirāmayam
 89 kalkir viṣṇuyaśā nāma dvijaḥ kālapracoditaḥ
     utpatsyate mahāvīryo mahābuddhiparākramaḥ
 90 saṃbhūtaḥ saṃbhala grāme brāhmaṇāvasathe śubhe
     manasā tasya sarvāṇi vāhanāny āyudhāni ca
     upasthāsyanti yodhāś ca śastrāṇi kavacāni ca
 91 sa dharmavijayī rājā cakravartī bhaviṣyati
     sa cemaṃ saṃkulaṃ lokaṃ prasādam upaneṣyati
 92 utthito brāhmaṇo dīptaḥ kṣayāntakṛd udāradhīḥ
     sa saṃkṣepo hi sarvasya yugasya parivartakaḥ
 93 sa sarvatragatān kṣudrān brāhmaṇaiḥ parivāritaḥ
     utsādayiṣyati tadā sarvān mleccha gaṇān dvijaḥ

SECTION CLXXXVIII

"Markandeya continued, 'The Deity then said, 'O Brahmana, the gods even do not know me truly! As however, I have been gratified with thee, I will tell thee how I created the universe! O regenerate Rishi, thou art devoted to thy ancestors and hast also sought my protection! Thou hast also beheld me with thy eyes, and thy ascetic merit also is great! In ancient times I called the waters by the name of Nara; and because the waters have ever been my ayana or home, therefore have I been called Narayana (the water-homed). O best of regenerate ones, I am Narayana, the Source of all things, the Eternal, the Unchangeable. I am the Creator of all things, and the Destroyer also of all. I am Vishnu, I am Brahma and I am Sakra, the chief of the gods. I am king Vaisravana, and I am Yama, the lord of the deceased spirits. I am Siva, I am Soma, and I am Kasyapa the lord of the created things. And, O best of regenerate ones, I am he called Dhatri, and he also that is called Vidhatri, and I am Sacrifice embodied. Fire is my mouth, the earth my feet, and the Sun and the Moon are my eyes; the Heaven is the crown of my head, the firmament and the cardinal points are my ears; the waters are born of my sweat. Space with the cardinal points are my body, and the Air is my mind. I have performed many hundreds of sacrifices with gifts in profusion. I am always present in the sacrifices of the gods; and they that are cognisant of the Vedas and officiate therein, make their offerings to me. On earth the Kshatriya chiefs that rule over men, in performing their sacrifices from desire of obtaining heaven, and the Vaisyas also in performing theirs from desire of winning those happy regions, all worship me at such times and by those ceremonials. It is I who, assuming the form of Sesha support (on my head) this earth bounded by the four seas and decked by Meru and Mandara. And O regenerate one, it is I who, assuming the form of a boar, had raised in days of yore this earth sunk in water. And, O best of Brahmanas, it is I who, becoming the fire that issues out of the Equine mouth, drink up the waters (of the ocean) and create them again. In consequence of my energy from my mouth, my arms, my thighs, and my feet gradually sprang Brahmanas and Kshatriyas and Vaisyas and Sudras. It is from me that the Rik, the Sama, the Yajus, and the Atharvan Vedas spring, and it is in me that they all enter when the time cometh. Brahmanas devoted to asceticism, they that value Peace as the highest attribute, they that have their souls under complete control, they that are desirous of knowledge,
p. 384
they that are freed from lust and wrath and envy, they that are unwedded to things of the earth, they that have their sins completely washed away, they that are possessed of gentleness and virtue, and are divested of pride, they that have a full knowledge of the Soul, all worship me with profound meditation. I am the flame known as Samvartaka, I am the Wind called by that name, I am the Sun wearing that appellation, and I am the fire that hath that designation. And, O best of Brahmanas, those things that are seen in the firmament as stars, know them to be the pores of my skin. The ocean--those mines of gems and the four cardinal points, know, O Brahmana, are my robes, my bed, and my home. By me have they been distributed for serving the purposes of the gods. And, O best of men, know also that lust, wrath, joy, fear, and the over-clouding of the intellect, are all different forms of myself. And, O Brahmana, whatever is obtained by men by the practice of truth, charity, ascetic austerities, and peace and harmlessness towards all creatures, and such other handsome deeds, is obtained because of my arrangements. Governed by my ordinance, men wander within my body, their senses overwhelmed by me. They move not according to their will but as they are moved by me. Regenerate Brahmanas that have thoroughly studied the Vedas, that have tranquillity in their souls, they that have subdued their wrath, obtain a high reward by means of their numerous sacrifices. That reward, however, is unattainable by men that are wicked in their deeds, overwhelmed by covetousness, mean and disreputable with souls unblessed and impure. Therefore, must thou know, O Brahmana that this reward which is obtained by persons having their souls under control and which is unobtainable by the ignorant and the foolish,--this which is attainable by asceticism alone,--is productive of high merit. And, O best of men, at those times when virtue and morality decrease and sin and immorality increase, I create myself in new forms. And, O Muni, when fierce and malicious Daityas and Rakshasas that are incapable of being slain by even the foremost of the gods, are born on earth, I then take my birth in the families of virtuous men, and assuming human body restore tranquillity by exterminating all evils. Moved by my own maya, I create gods and men, and Gandharvas and Rakshasas, and all immobile things and then destroy them all myself (when the time cometh). For the preservation of rectitude and morality I assume a human form, and when the season for action cometh, I again assume forms that are inconceivable. In the Krita age I become white, in the Treta age I become yellow, in the Dwapara I have become red and in the Kali age I become dark in hue, I the Kali age, the proportion of immorality becometh three-fourths, (a fourth only being that of morality). And when the end of the Yuga cometh, assuming the fierce form of Death, alone I destroy all the three worlds with their mobile and immobile existences. With three steps, I cover the whole Universe; I am the Soul of the universe; I am the source of all happiness; I am the humbler of all pride; I am omnipresent; I am infinite; I am the Lord of the senses; and my prowess is great. O Brahmana, alone do I set a-going the wheel of Time; I am formless; I am the Destroyer of all creatures; and I am the cause of all efforts of all my
p. 385
creatures. O best of Munis, my soul completely pervadeth all my creatures, but, O foremost of all regenerate ones, no one knoweth me. It is me that the pious and the devoted worship in all the worlds. O regenerate one, whatever of pain thou hast felt within my stomach, know, O sinless one, that all that is for thy happiness and good fortune. And whatever of mobile and immobile objects thou hast seen in the world, everything hath been ordained by my Soul which is the Spring of all existence. The grandsire of all creatures is half my body; I am called Narayana, and I am bearer of the conch-shell, the discus and the mace. O regenerate Rishi, for a period measured by a thousand times the length of the Yugas, I who am the Universal Soul sleep overwhelming all creatures in insensibility. And, O best of regenerate Rishis, I stay here thus for all time, in the form of a boy though I am old, until Brahma waketh up. O foremost of Brahmanas, gratified with thee, I who am Brahma have repeatedly granted thee boons, O thou who art worshipped by regenerate Rishis! Beholding one vast expanse of water and seeing that all mobile and immobile creatures have been destroyed, thou wert afflicted with melancholy. I know this, and it is for this that I showed thee the universe (within my stomach). And while thou wert within my body, beholding the entire universe, thou wert filled with wonder and deprived of thy senses. O regenerate Rishi, it is for this that thou wert speedily brought out by me through my mouth. I have (now) told thee of that Soul which is incapable of being comprehended by the gods and the Asuras. And as long as that great ascetic, the holy Brahma, doth not awake, thou, O regenerate Rishi, canst happily and trustfully dwell here. And when that Grandsire of all creatures awaketh up, I will then, O best of Brahmanas, alone create all creatures endued with bodies, the firmament, the earth, light, the atmosphere, water, and indeed all else of mobile and immobile creatures (that thou mayst have seen) on the earth!'
'Markandeya continued, 'Having said so unto me that wonderful Deity vanished, O son, from my sight! I then beheld this varied and wondrous creation start into life. O king, O thou foremost of the Bharata race, I witnessed all this, so wonderful, O thou foremost of all virtuous men, at the end of the Yuga! And the Deity, of eyes large as lotus leaves, seen by me, in days of yore is this tiger among men, this Janardana who hath become thy relative! It is in consequence of the boon granted to me by this one that memory doth not fail me, that the period of my life, O son of Kunti, is so long and death itself is under my control. This is that ancient and supreme Lord Hari of inconceivable soul who hath taken his birth as Krishna of the Vrishni race, and who endued with mighty arms, seemeth to sport in this world! This one is Dhatri and Vidhatri, the Destroyer of all the Eternal, the bearer of the Sreevatsa mark on his breast, the Lord of the lord of all creatures, the highest of the high, called also Govinda! Beholding this foremost of all gods, this ever-victorious Being, attired in yellow robes, this chief of the Vrishni race, my recollection cometh back to me! This Madhava is the father and mother of all creatures! Ye bulls of the Kuru race, seek ye the refuge of this Protector!'
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Vaisampayana continued, "Thus addressed, the sons of Pritha and those bulls among men--the twins, along with Draupadi, all bowed down unto Janardana. And that tiger among men deserving of every respect thus revered by the sons of Pandu, then consoled them all with words of great sweetness."

Book 3
Chapter 189

 1 [mārk]
      tataś corakṣayaṃ kṛtvā dvijebhyaḥ pṛthivīm imām
      vājimedhe mahāyajñe vidhivat kalpayiṣyati
  2 sthāpayitvā sa maryādāḥ svayambhuvihitāḥ śubhāḥ
      vanaṃ puṇyayaśaḥ karmā jarāvān saṃśrayiṣyati
  3 tac chīlam anuvartsyante manuṣyā lokavāsinaḥ
      vipraiś corakśaye caiva kṛte kṣemaṃ bhaviśyate
  4 kṛṣṇājināni śaktīś ca triśūlāny āyudhāni ca
      sthāpayan vipra śārdūlo deśeṣu vijiteṣu ca
  5 saṃstūyamāno viprendrair mānayāno dvijottamān
      kalkiś cariṣyati mahīṃ sadā dasyu vadhe rataḥ
  6 hā tāta hā sutety evaṃ tās tā vācaḥ sudāruṇāḥ
      vikrośamānān subhṛśaṃ dasyūn neṣyati saṃśayam
  7 tato 'dharmavināśo vai dharmavṛddhiś ca bhārata
      bhaviṣyati kṛte prāpte kriyāvāṃś ca janas tathā
  8 ārāmāś caiva caityāś ca taṭākāny avaṭās tathā
      yajñakriyāś ca vividhā bhaviṣyanti kṛte yuge
  9 brāhmaṇāḥ sādhavaś caiva munayaś ca tapasvinaḥ
      āśramāḥ saha pāṣaṇḍāḥ sthitāḥ satye janāḥ prajāḥ
  10 jāsyanti sarvabījāni upyamānāni caiva ha
     sarveṣv ṛtuṣu rājendra sarvaṃ sasyaṃ bhaviṣyati
 11 narā dāneṣu niratā vrateṣu niyameṣu ca
     japayajñaparā viprā dharmakāmā mudā yutāḥ
     pālayiṣyanti rājāno dharmeṇemāṃ vasuṃdharām
 12 vyavahāra ratā vaiśyā bhaviṣyanti kṛte yuge
     ṣaṣ karmaniratā viprāḥ kṣatriyā rakṣaṇe ratāḥ
 13 śuśrūṣāyāṃ ratāḥ śūdrās tathā varṇatrayasya ca
     eṣa dharmaḥ kṛtayuge tretāyāṃ dvāpare tathā
     paścime yugakāle ca yaḥ sa te saṃprakīrtitaḥ
 14 sarvalokasya viditā yugasaṃkhyā ca pāṇḍava
     etat te sarvam ākhyātam atītānāgataṃ mayā
     vāyuproktam anusmṛtya purāṇam ṛṣisaṃstutam
 15 evaṃ saṃsāramārgā me bahuśaś cirajīvinā
     dṛṣṭāś caivānubhūtāś ca tāṃs te kathitavān aham
 16 idaṃ caivāparaṃ bhūyo saha bhrātṛbhir acyuta
     dharmasaṃśaya mokṣārthaṃ nibodha vacanaṃ mama
 17 dharme tvayātmā saṃyojyo nityaṃ dharmabhṛtāṃ vara
     dharmātmā hi sukhaṃ rājā pretya ceha ca nandati
 18 nibodha ca śubhāṃ vāṇīṃ yāṃ pravakṣyāmi te 'nagha
     na brāhmaṇe paribhavaḥ kartavyas te kadā cana
     brāhmaṇo ruṣito hanyād api lokān pratijñayā
 19 [vai]
     mārkaṇḍeya vaco śrutvā kurūṇāṃ pravaro nṛpaḥ
     uvāca vacanaṃ dhīmān paramaṃ paramadyutiḥ
 20 kasmin dharme mayā stheyaṃ prajāḥ saṃrakṣatā mune
     kathaṃ ca vartamāno vai na cyaveyaṃ svadharmataḥ
 21 [mārk]
     dayāvān sarvabhūteṣu hito rakto 'nasūyakaḥ
     apatyānām iva sveṣāṃ prajānāṃ rakṣaṇe rataḥ
     cara dharmaṃ tyajādharmaṃ pitṝn devāṃś ca pūjaya
 22 pramādād yatkṛtaṃ te 'bhūt saṃyad dānena taj jaya
     alaṃ te mānam āśritya satataṃ paravān bhava
 23 vijitya pṛthivīṃ sarvāṃ modamānaḥ sukhī bhava
     eṣa bhūto bhaviṣyaś ca dharmas te samudīritaḥ
 24 na te 'sty aviditaṃ kiṃ cid atītānāgataṃ bhuvi
     tasmād imaṃ parikleśaṃ tvaṃ tāta hṛdi mā kṛthāḥ
 25 eṣa kālo mahābāho api sarvadivaukasām
     muhyanti hi prajās tāta kālenābhipracoditāḥ
 26 mā ca te 'tra vicāro bhūd yan mayoktaṃ tavānagha
     atiśaṅkya vaco hy etad dharmalopo bhavet tava
 27 jātāsi prathite vaṃśe kurūṇāṃ bharatarṣabha
     karmaṇā manasā vācā sarvam etat samācara
 28 [y]
     yat tvayoktaṃ dvijaśreṣṭha vākyaṃ śrutimanoharam
     tathā kariṣye yatnena bhavataḥ śāsanaṃ vibho
 29 na me lobho 'sti viprendra na bhayaṃ na ca matsaraḥ
     kariṣyāmi hi tat sarvam uktaṃ yat te mayi prabho
 30 [vai]
     śrutvā tu vacanaṃ tasya pāṇḍavasya mahātmanaḥ
     prahṛṣṭāḥ pāṇḍavā rājan sahitāḥ śārṅgadhanvanā
 31 tathā kathāṃ śubhāṃ śrutvā mārkaṇḍeyasya dhīmataḥ
     vismitāḥ samapadyanta purāṇasya nivedanāt

SECTION CLXXXIX

"Vaisampayana said Yudhishthira, the son of Kunti, once more asked the great Muni Markandeya about the future course of the government of the Earth.
"And Yudhishthira said, 'O thou foremost of all speakers, O Muni of Bhrigu's race, that which we have heard from thee about the destruction and re-birth of all things at the end of the Yuga, is, indeed, full of wonder! I am filled with curiosity, however, in respect of what may happen in the Kali age. When morality and virtue will be at an end, what will remain there! What will be the prowess of men in that age, what their food, and what their amusements? What will be the period of life at the end of the Yuga? What also is the limit, having attained which the Krita age will begin anew? Tell me all in detail, O Muni, for all that thou narratest is varied and delightful.'
"Thus addressed, that foremost of Munis began his discourse again, delighting that tiger of the Vrishni race and the sons of Pandu as well. And Markandeya said, 'Listen, O monarch, to all that hath been seen and heard by me, and to all, O king of kings, that hath been known to me by intuition from the grace of the God of gods! O bull of the Bharata race, listen to me as I narrate the future history of the world during the sinful age. O bull of the Bharata race, in the Krita age, everything was free from deceit and guile and avarice and covetousness; and morality like a bull was among men, with all the four legs complete. In the Treta age sin took away one of these legs and morality had three legs. In the Dwapara, sin and morality are mixed half and half; and accordingly morality is said to have two legs only. In the dark age (of Kali), O thou best of the Bharata race, morality mixed with three parts of sin liveth by the side of men. Accordingly morality then is said to wait on men, with only a fourth part of itself remaining. Know, O Yudhishthira, that the period of life, the energy, intellect and the physical strength of men decrease in every Yuga! O Pandava, the Brahmanas and Kshatriyas and Vaisyas and Sudras, (in the Kali age) will practise morality and virtue deceitfully and men in general will deceive their fellows by spreading the net of virtue. And men with false reputation of learning will, by their acts, cause Truth to be contracted and concealed. And in consequence of the shortness of their lives they will not be able to acquire much knowledge. And in consequence of the littleness of their knowledge, they will have no wisdom. And for this, covetousness and avarice will overwhelm them all. And wedded to avarice and wrath and ignorance and lust men will entertain animosities towards one another, desiring to take one another's
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lives. And Brahmanas and Kshatriyas and Vaisyas with their virtue contracted and divested of asceticism and truth will all be reduced to an equality with the Sudras. And the lowest orders of men will rise to the position of the intermediate ones, and those in intermediate stations will, without doubt, descend to the level of the lowest ones. Even such, O Yudhishthira, will become the state of the world at the end of the Yuga. Of robes those will be regarded the best that are made of flax and of grain the Paspalum frumentacea 1 will be regarded the best. Towards this period men will regard their wives as their (only) friends. And men will live on fish and milk, goats and sheep, for cows will be extinct. And towards that period, even they that are always observant of vows, will become covetous. And opposed to one another, men will, at such a time, seek one another's lives; and divested of Yuga, people will become atheists and thieves. And they will even dig the banks of streams with their spades and sow grains thereon. And even those places will prove barren for them at such a time. And those men who are devoted to ceremonial rites in honour of the deceased and of the gods, will be avaricious and will also appropriate and enjoy what belongs to others. The father will enjoy what belongs to the son; and the son, what belongs to the father. And those things will also be enjoyed by men in such times, the enjoyment of which hath been forbidden in the scriptures. And the Brahmanas, speaking disrespectfully of the Vedas, will not practise vows, and their understanding clouded by the science of disputation, they will no longer perform sacrifices and the Homa. And deceived by the false science of reasons, they will direct their hearts towards everything mean and low. And men will till low lands for cultivation and employ cows and calves that are one year old, in drawing the plough and carrying burthens. And sons having slain their sires, and sires having slain their sons will incur no opprobrium. And they will frequently save themselves from anxiety by such deeds, and even glory in them. And the whole world will be filled with mleccha behaviour and notions and ceremonies, and sacrifices will cease and joy will be nowhere and general rejoicing will disappear. And men will rob the possession of helpless persons of those that are friendless and of wisdoms also. And, possessed of small energy and strength, without knowledge and given to avarice and folly and sinful practices men will accept with joy the gifts made by wicked people with words of contempt. And, O son of Kunti, the kings of the earth, with hearts wedded to sin without knowledge and always boastful of their wisdom, will challenge one another from desire of taking one another's life. And the Kshatriyas also towards the end of such a period will become the thorns of the earth. And filled with avarice and swelling with pride and vanity and, unable and unwilling to protect (their subjects), they will take pleasure in inflicting punishments only. And attacking and repeating their attacks upon the good and the honest, and feeling no pity for the latter, even when they will cry in grief, the Kshatriyas will, O Bharata, rob these of their
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wives and wealth. And no one will ask for a girl (for purposes of marriage) and no one will give away a girl (for such purposes), but the girls will themselves choose their lords, when the end of the Yuga comes. And the kings of the earth with souls steeped in ignorance, and discontented with what they have, will at such a time, rob their subjects by every means in their power. And without doubt the whole world will be mlecchified. 1 And when the end of the Yuga comes, the right hand will deceive the left; and the left, the right. And men with false reputation of learning will contract Truth and the old will betray the senselessness of the young, and the young will betray the dotage of the old. And cowards will have the reputation of bravery and the brave will be cheerless like cowards. And towards the end of the Yuga men will cease to trust one another. And full of avarice and folly the whole world will have but one kind of food. And sin will increase and prosper, while virtue will fade and cease to flourish. And Brahmanas and Kshatriyas and Vaisyas will disappear, leaving, O king, no remnants of their orders. And all men towards the end of the Yuga will become members of one common order, without distinction of any kind. And sires will not forgive sons, and sons will not forgive sires. And when the end approaches, wives will not wait upon and serve their husbands. And at such a time men will seek those countries where wheat and barley form the staple food. And, O monarch, both men and women will become perfectly free in their behaviour and will not tolerate one another's acts. And, O Yudhishthira, the whole world will be mlecchified. And men will cease to gratify the gods by offerings of Sraddhas. And no one will listen to the words of others and no one will be regarded as a preceptor by another. And, O ruler of men, intellectual darkness will envelop the whole earth, and the life of man will then be measured by sixteen years, on attaining to which age death will ensue. And girls of five or six years of age will bring forth children and boys of seven or eight years of age will become fathers. And, O tiger among kings, when the end of the Yuga will come, the wife will never be content with her husband, nor the husband with his wife. And the possessions of men will never be much, and people will falsely bear the marks of religion, and jealousy and malice will fill the world. And no one will, at that time, be a giver (of wealth or anything else) in respect to any one else. And the inhabited regions of the earth will be afflicted with dearth and famine, and the highways will be filled with lustful men and women of evil repute. And, at such a time, the women will also entertain an aversion towards their husbands. And without doubt all men will adopt the behaviour of the mlecchas, become omnivorous without distinction, and cruel in all their acts, when the end of the Yuga will come. And, O thou foremost of the Bharatas, urged by avarice, men will, at that time, deceive one another when they sell and purchase. And without a knowledge of the ordinance, men will perform ceremonies and rites, and,
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indeed, behave as listeth them, when the end of the Yuga comes. And when the end of the Yuga comes, urged by their very dispositions, men will act cruelly, and speak ill of one another. And people will, without compunction, destroy trees and gardens. And men will be filled with anxiety as regards the means of living. And, O king, overwhelmed with covetousness, men will kill Brahmanas and appropriate and enjoy the possessions of their victims. And the regenerate ones, oppressed by Sudras, and afflicted with fear, and crying Oh and Alas, will wander over the earth without anybody to protect them. And when men will begin to slay one another, and become wicked and fierce and without any respect for animal life, then will the Yuga come to an end. And, O king, even the foremost of the regenerate ones, afflicted by robbers, will, like crows, fly in terror and with speed, and seek refuge, O perpetuator of the Kuru race, in rivers and mountains and inaccessible regions. And always oppressed by bad rulers with burthens of taxes, the foremost of the regenerate classes, O lord of the earth, will, in those terrible times, take leave of all patience and do improper acts by becoming even the servants of the Sudras. And Sudras will expound the scriptures, and Brahmanas will wait upon and listen to them, and settle their course of duty accepting such interpretations as their guides. And the low will become the high, and the course of things will look contrary. And renouncing the gods, men will worship bones and other relics deposited within walls. And, at the end of the Yuga, the Sudras will cease to wait upon and serve the Brahmanas. And in the asylums of great Rishis, and the teaching institutions of Brahmanas, and in places sacred to the gods and sacrificial compounds, and in sacred tanks, the earth will be disfigured with tombs and pillars containing bony relics and not graced with temples dedicated to the gods. All this will take place at the end of the Yuga, and know that these are the signs of the end of the Yuga. And when men become fierce and destitute of virtue and carnivorous and addicted to intoxicating drinks, then doth the Yuga come to an end. And, O monarch, when flowers will be begot within flowers, and fruits within fruits, then will the Yuga come to an end. And the clouds will pour rain unseasonably when the end of the Yuga approaches. And, at that time, ceremonial rites of men will not follow one another in due order, and the Sudras will quarrel with the Brahmanas. And the earth will soon be full of mlecchas, and the Brahmanas will fly in all directions for fear of the burthen of taxes. And all distinctions between men will cease as regards conduct and behaviour, and afflicted with honorary tasks and offices, people will fly to woody retreats, subsisting on fruits and roots. And the world will be so afflicted, that rectitude of conduct will cease to be exhibited anywhere. And disciples will set at naught the instructions of preceptors, and seek even to injure them. And preceptors impoverished will be disregarded by men. And friends and relatives and kinsmen will perform friendly offices for the sake of the wealth only that is possessed by a person. And when the end of the Yuga comes, everybody will be in want. And all the points of the horizon will be ablaze, and the stars and stellar groups will be destitute of brilliancy, and the planets and planetary conjunctions
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will be inauspicious. And the course of the winds will be confused and agitated, and innumerable meteors will flash through the sky, foreboding evil. And the Sun will appear with six others of the same kind. And all around there will be din and uproar, and everywhere there will be conflagrations. And the Sun, from the hour of his rising to that of setting, will be enveloped by Rahu. And the deity of a thousand eyes will shower rain unseasonably. And when the end of the Yuga comes, crops will not grow in abundance. And the women will always be sharp in speech and pitiless and fond of weeping. And they will never abide by the commands of their husbands. And when the end of the Yuga comes, sons will slay fathers and mothers. And women, living uncontrolled, will slay their husbands and sons. And, O king, when the end of the Yuga comes, Rahu will swallow the Sun unseasonably. And fires will blaze up on all sides. And travellers unable to obtain food and drink and shelter even when they ask for these, will lie down on the wayside refraining from urging their solicitations. And when the end of the Yuga comes, crows and snakes and vultures and kites and other animals and birds will utter frightful and dissonant cries. And when the end of the Yuga comes, men will cast away and neglect their friends and relatives and attendants. And, O monarch, when the end of the Yuga comes, men abandoning the countries and directions and towns and cities of their occupation, will seek for new ones, one after another. And people will wander over the earth, uttering, 'O father, O son', and such other frightful and rending cries.
"And when those terrible times will be over, the creation will begin anew. And men will again be created and distributed into the four orders beginning with Brahmanas. And about that time, in order that men may increase, Providence, according to its pleasure, will once more become propitious. And then when the Sun, the Moon, and Vrihaspati will, with the constellation Pushya 1, enter the same sign, the Krita age will begin again. And the clouds will commence to shower seasonably, and the stars and stellar conjunctions will become auspicious. And the planets, duly revolving in their orbits, will become exceedingly propitious. And all around, there will be prosperity and abundance and health and peace. And commissioned by Time, a Brahmana of the name of Kalki will take his birth. And he will glorify Vishnu and possess great energy, great intelligence, and great prowess. And he will take his birth in a town of the name of Sambhala in an auspicious Brahmana family. And vehicles and weapons, and warriors and arms, and coats of mail will be at his disposal as soon as he will think of them. And he will be the king of kings, and ever victorious with the strength of virtue. And he will restore order and peace in this world crowded with creatures and contradictory in its course. And that blazing Brahmana of mighty intellect, having appeared, will destroy all things. And he will be the Destroyer of all, and will inaugurate a new Yuga. And surrounded by the Brahmanas, that Brahmana will exterminate all the mlecchas wherever those low and despicable
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persons may take refuge."

Book 3
Chapter 190

1 [vai]
      bhūya eva brāhmaṇamahābhāgyaṃ vaktum arhasīty abravīt pāṇḍaveyo mārkaṇḍeyam
  2 athācaṣṭa mārkaṇḍeyaḥ
  3 ayodhyāyām ikṣuvāku kulotpannaḥ pārthivaḥ parikṣin nāma mṛgayām agamat
  4 tam ekāśvena mṛgam anusarantaṃ mṛgo dūram apāharat
  5 athādhvani jātaśramaḥ kṣuttṛṣṇābhibhūtaś ca kasmiṃś cid uddeśe nīlaṃ vanaṣaṇḍam apaśyat
      tac ca viveśa
  6 tatas tasya vanaṣaṇḍasya madhye 'tīva ramaṇīyaṃ saro dṛṣṭvā sāśvaiva vyagāhata
  7 athāśvastaḥ sa bisa mṛṇālam aśvasyāgre nikṣipya puṣkariṇī tīre samāviśat
  8 tataḥ śayāno madhuraṃ gītaśabdam aśṛṇot
  9 sa śrutvā acintayat
      neha manuṣyagatiṃ paśyāmi
      kasya khalv ayaṃ gītaśabdeti
  10 athāpaśyat kanyāṃ paramarūpadarśanīyāṃ puṣpāṇy avacinvatīṃ gāyantīṃ ca
 11 atha sā rājñaḥ samīpe paryakrāmat
 12 tām abravīd rājā
     kasyāsi subhage tvam iti
 13 sā pratyuvāca
 14 tāṃ rājovāca
     arthī tvayāham iti
 15 athovāca kanyā samayenāhaṃ śakyā tvayā labdhum
     nānyatheti
 16 tāṃ rājā samayam apṛcchat
 17 tataḥ kanyedam uvāca
     udakaṃ me na darśayitavyam iti
 18 sa rājā bāḍham ity uktvā tāṃ samāgamya tayā sahāste
 19 tatraivāsīne rājani senānvagacchat
     padenānupadaṃ dṛṣṭvā rājānaṃ parivāryātiṣṭhat
 20 paryāśvastaś ca rājā tayaiva saha śibikayā prāyād avighāṭitayā
     svanagaram anuprāpya rahasi tayā saha ramann āste
     nānyat kiṃ canāpaśyat
 21 atha pradhānāmātyas tasyābhyāśa carāḥ striyo 'pṛcchat
     kim atra prayojanaṃ vartateti
 22 athābruvaṃs tāḥ striyaḥ
     apūrvam iva paśyāmodakaṃ nātra nīyateti
 23 athāmātyo 'nudakaṃ vanaṃ kārayitvodāra vṛkṣaṃ bahumūlapuṣpaphalaṃ rahasy upagamya rājānam abravīt
     vanam idam udāram anudakam
     sādhv atra ramyatām iti
 24 sa tasya vacanāt tayaiva sahadevyā tad vanaṃ prāviśat
     sa kadā cit tasmin vane ramye tayaiva saha vyavaharat
     atha kṣut tṛṣṇārditaḥ śrānto 'timātram atimuktāgāram apaśyat
 25 tata praviśya rājā saha priyayā sudhā talasukṛtāṃ vimalasalilapūrṇāṃ vāpīm apaśyat
 26 dṛṣṭvaiva ca tāṃ tasyaiva tīre sahaiva tayā devyā vyatiṣṭhat
 27 atha tāṃ devīṃ sa rājābravīt
     sādhuv avatara vāpī salilam iti
 28 sā tad vaco śrutvāvatīrya vāpīṃ nyamajjat
     na punar udamajjat
 29 tāṃ mṛgayamāṇo rājā nāpaśyat
 30 vāpīm api niḥsrāvya maṇḍūkaṃ śvabhramukhe dṛṣṭvā kruddhājñāpayām āsa
     sarvamaṇḍūka vadhaḥ kriyatām iti
     yo mayārthī sa mṛtakari maṇḍūkair upāyanair mām upatiṣṭhed iti
 31 atha maṇḍūkavadhe ghore kriyamāṇe dikṣu sarvāsu maṇḍūkān bhayam āviśat
     te bhītā maṇḍūkarājñe yathāvṛttaṃ nyavedayan
 32 tato maṇḍūkarāṭ tāpasa veṣadhārī rājānam abhyagacchat
 33 upetya cainam uvāca
     mā rājan krodhavaśaṃ gamaḥ
     prasādaṃ kuru
     nārhasi maṇḍūkānām anaparādhināṃ vadhaṃ kartum iti
 34 ślokau cātra bhavataḥ
     mā maṇḍūkāñ jighāṃsa tvaṃ kopaṃ saṃdhāryayācyuta
     prakṣīyate dhanodreko janānām avijānatām
 35 pratijānīhi naitāṃs tvaṃ prāpya krodhaṃ vimokṣyase
     alaṃ kṛtvā tavādharmaṃ maṇḍūkaiḥ kiṃ hatair hi te
 36 tam evaṃ vādinam iṣṭajanaśokaparītātmā rājā provāca
     na hi kṣamyate tan mayā
     haniṣyāmy etān
     etair durātmabhiḥ priyā me bhakṣitā
     sarvathaiva me vadhyā maṇḍūkāḥ
     nārhasi vidvan mām uparoddhum iti
 37 sa tad vākyam upalabhya vyathitendriya manaḥ provāca
     prasīda rājan
     aham āyur nāma maṇḍūkarājaḥ
     mama sā duhitā suśobhanā nāma
     tasyā dauḥśīlyam etat
     bahavo hi rājānas tayā vipralabdha pūrveti
 38 tam abravīd rājā
     tayāsmy arthī
     sa me dīyatām iti
 39 athaināṃ rājñe pitādāt
     abravīc cainām
     enaṃ rājānaṃ śuśrūṣasveti
 40 sovāca duhitaram
     yasmāt tvayā rājāno vipralabdhās tasmād abrahmaṇyāni tavāpatyāni bhaviṣyanty anṛtakatvāt taveti
 41 sa ca rājā tām upalabhya tasyāṃ surata guṇanibaddhahṛdayo lokatrayaiśvaryam ivopalabhya harṣabāṣpakalayā vāca praṇipatyābhipūjya maṇḍūkarājānam abravīt
     anugṛhīto 'smīti
 42 sa ca maṇḍūkarājo jāmātaram anujñāpya yathāgatam agacchat
 43 atha kasya cit kālasya tasyāṃ kumārās trayas tasya rājñaḥ saṃbabhūvuḥ śalo dalo balaś ceti
     tatas teṣāṃ jyeṣṭhaṃ śalaṃ samaye pitā rājye 'bhiṣicya tapasi dhṛtātmā vanaṃ jagāma
 44 atha kadā cic chilo mṛgayām acarat
     mṛgaṃ cāsādya rathenānvadhāvat
 45 sūtaṃ covāca
     śīghraṃ māṃ vahasveti
 46 sa tathoktaḥ sūto rājānam abravīt
     mā kriyatām anubandhaḥ
     naiṣa śakyas tvayā mṛgo grahītuṃ yady api te rathe yuktau vāmya syātām iti
 47 tato 'bravīd rājā sūtam
     ācakṣva me vāmya
     hanmi vā tvām iti
 48 saivam ukto rājabhayabhīto vāmadeva śāpabhītaś ca sann ācakhyau rājñe
     vāmadevasyāśvau vāmya manojavāv iti
 49 athainam evaṃ bruvāṇam abravīd rājā
     vāmadevāśramaṃ yāhīti
 50 sa gatvā vāmadevāśramaṃ tam ṛṣim abravīt
     bhagavan mṛgo mayā viddhaḥ pālayate
     taṃ saṃbhāvayeyam
     arhasi me vāmya dātum iti
 51 tam abravīd ṛṣiḥ
     dadāni te vāmya
     kṛtakāryeṇa bhavatā mamaiva niryātyau kṣipram iti
 52 sa ca tāv aśvau pratigṛhyānujñāpya carṣiṃ prāyād vāmya saṃyuktena rathena mṛgaṃ prati
     gacchaṃś cābravīt sūtam
     aśvaratnāv imāv ayogyau brāhmaṇānām
     naitau pratideyau vāmadevāyeti
 53 evam uktvā mṛgam avāpya svanagaram etyāśvāvantaḥpure 'sthāpayat
 54 atharṣiś cintayām āsa
     taruṇo rājaputraḥ kalyāṇaṃ patram āsādya ramate
     na me pratiniryātayati
     aho kaṣṭam iti
 55 manasā niścitya māsi pūrṇe śiṣyam abravīt
     gacchātreya
     rājānaṃ brūhi
     yadi paryāptaṃ niryātayopādhyāya vāmyeti
 56 sa gatvaivaṃ taṃ rājānam abravīt
 57 taṃ rājā pratyuvāca
     rājñām etad vāhanam
     anarhā brāhmaṇā ratnānām evaṃvidhānām
     kiṃ ca brāhmaṇānām aśvaiḥ kāryam
     sādhu pratigamyatām iti
 58 sa gatvaivam upādhyāyāyācaṣṭa
 59 tac chrutvā vacanam apriyaṃ vāmadevaḥ krodhaparītātmā svayam eva rājānam abhigamyāśvārtham abhyacodayat
     na cādād rājā
 60 [vāma]
     prayaccha vāmyau mama pārthiva tvaṃ; kṛtaṃ hi te kāryam anyair aśakyam
     mā tvā vadhīd varuṇo ghorapāśair; brahmakṣatrasyāntare vartamānaḥ
 61 [rājā]
     anaḍvāhau suvratau sādhu dāntāv; etad viprāṇāṃ vāhanaṃ vāmadeva
     tābhyāṃ yāhi tvaṃ yatra kāmo maharṣe; chandāṃsi vai tvādṛśaṃ saṃvahanti
 62 [vāma]
     chandāṃsi vai mādṛśaṃ saṃvahanti; loke 'muṣmin pārthiva yāni santi
     asmiṃs tu loke mama yānam etad; asmadvidhānām apareṣāṃ ca rājan
 63 [rājā]
     catvāro vā gardabhās tvāṃ vahantu; śreṣṭhāśvataryo harayo vā turaṃgāḥ
     tais tvaṃ yāhi kṣatriyasyaiṣa vāho; mama vāmyau na tavaitau hi viddhi
 64 [vāma]
     ghoraṃ vrataṃ brāhmaṇasyaitad āhur; etad rājan yad ihājīvamānaḥ
     ayasmayā ghorarūpā mahānto; vahantu tvāṃ śitaśūlāś caturdhā
 65 [rājā]
     ye tvā vidur brāhmaṇaṃ vāmadeva; vācā hantuṃ manasā karmaṇā vā
     te tvāṃ saśiṣyam iha pātayantu; madvākyanunnāḥ śitaśūlāsi hastāḥ
 66 [vāma]
     nānuyogā brāhmaṇānāṃ bhavanti; vācā rājan manasā karmaṇā vā
     yas tv evaṃ brahma tapasānveti; vidvāṃs tena śreṣṭho bhavati hi jīvamānaḥ
 67 [mārk]
     evam ukte vāmadevena rājan; samuttasthū rākṣasā ghorarūpāḥ
     taiḥ śūlahastair vadhyamānaḥ sa rājā; provācedaṃ vākyam uccais tadānīm
 68 ikṣvākavo yadi brahman dalo vā; vidheyā me yadi vānye viśo 'pi
     notsrakṣye 'haṃ vāmadevasya vāmyau; naivaṃvidhā dharmaśīlā bhavanti
 69 evaṃ bruvann eva sa yātudhānair; hato jagāmāśu mahīṃ kṣitīśaḥ
     tato viditvā nṛpatiṃ nipātitam; ikṣvākavo vai dalam abhyaṣiñcan
 70 rājye tadā tatra gatvā sa vipraḥ; provācedaṃ vacanaṃ vāmadevaḥ
     dalaṃ rājānaṃ brāhmaṇānāṃ hi deyam; evaṃ rājan sarvadharmeṣu dṛṣṭam
 71 bibheṣi cet tvam adharmān narendra; prayaccha me śīghram evādya vāmyau
     etac chrutvā vāmadevasya vākyaṃ; sa pārthivaḥ sūtam uvāca roṣāt
 72 ekaṃ hi me sāyakaṃ citrarūpaṃ; digdhaṃ viṣeṇāhara saṃgṛhītam
     yena viddho vāmadevaḥ śayīta; saṃdaśyamānaḥ śvabhir ārtarūpaḥ
 73 [vāma]
     jānāmi putraṃ daśavarṣaṃ tavāhaṃ; jātaṃ mahiṣyāṃ śyenajitaṃ narendra
     taṃ jahi tvaṃ madvacanāt praṇunnas; tūrṇaṃ priyaṃ sāyakair ghorarūpaiḥ
 74 [mārk]
     evam ukto vāmadevena rājann; antaḥpure rājaputraṃ jaghāna
     sa sāyakas tigmatejā visṛṣṭaḥ; śrutvā dalas tac ca vākyaṃ babhāṣe
 75 ikṣvākavo hanta carāmi vaḥ priyaṃ; nihanmīmaṃ vipram adya pramathya
     ānīyatām aparas tigmatejāḥ; paśyadhvaṃ me vīryam adya kṣitīśāḥ
 76 [vāma]
     yaṃ tvam enaṃ sāyakaṃ ghorarūpaṃ; viṣeṇa digdhaṃ mama saṃdadhāsi
     na tvam enaṃ śaravaryaṃ vimoktuṃ; saṃdhātuṃ vā śakṣyasi mānavendra
 77 [rājā]
     ikṣvākavaḥ paśyata māṃ gṛhītaṃ; na vai śaknomy eṣa śaraṃ vimoktum
     na cāsya kartuṃ nāśam abhyutsahāmi; āyuṣmān vai jīvatu vāmadevaḥ
 78 [vāma]
     saṃspṛśaināṃ mahiṣīṃ sāyakena; tatas tasmād enaso mokṣyase tvam
 79 [mārk]
     tatas tathā kṛtavān pārthivas tu; tato muniṃ rājaputrī babhāṣe
     yathā yuktaṃ vāmadevāham enaṃ; dine dine saṃviśantī vyaśaṃsam
     brāhmaṇebhyo mṛgayantī sūnṛtāni; tathā brahman puṇyalokaṃ labheyam
 80 [vāma]
     tvayā trātaṃ rājakulaṃ śubhekṣaṇe; varaṃ vṛṇīṣvāpratimaṃ dadāni te
     praśādhīmaṃ svajanaṃ rājaputri; ikṣvākurājyaṃ sumahac cāpy anindye
 81 [rājaputrī]
     varaṃ vṛṇe bhagavann ekam eva; vimucyatāṃ kilbiṣād adya bhartā
     śivena cādhyāhi saputrabāndhavaṃ; varo vṛto hy eṣa mayā dvijāgrya
 82 [mārk]
     śrutvā vaco sa munī rājaputryās; tathāstv iti prāha kurupravīra
     tataḥ sa rājā mudito babhūva; vāmyau cāsmai saṃpradadau praṇamya

SECTION CLXL

"Markandeya continued, 'Having exterminated the thieves and robbers, Kalki will, at a great Horse-sacrifice, duly give away this earth to the Brahmanas, and having established anew the blessed rectitude ordained by the Self-create, Kalki, of sacred deeds and illustrious reputation, will enter a delightful forest, and the people of this earth will imitate his conduct, and when the Brahmanas will have exterminated the thieves and robbers, there will be prosperity everywhere (on earth). And as the countries of the earth will one after another be subjugated, that tiger among Brahmanas, Kalki, having placed deer skins and lances and tridents there, will roam over the earth, adored by foremost Brahmanas and showing his regard for them and engaged all the while in slaughtering thieves and robbers. And he will exterminate the thieves and robbers amid heart-rending cries of 'Oh, father--' 'Oh, mother!--'O son!' and the like, and O Bharata, when sin will thus have been rooted out and virtue will flourish on arrival of the Krita age, men will once more betake themselves to the practice of religious rites. And in the age that will set in, viz., the Krita, well-planted gardens and sacrificial compounds and large tanks and educational centres for the cultivation of Brahmanic lore and ponds and temples will re-appear everywhere. And the ceremonies and rites of sacrifices will also begin to be performed. And the Brahmanas will become good and honest, and the regenerate ones, devoted to ascetic austerities, will become Munis and the asylums of ascetics, which had before been filled with wretches will once more be homes of men devoted to truth, and men in general will begin to honour and practise truth. And all seeds, sown on earth, will grow, and, O monarch, every kind of crop will grow in every season. And men will devotedly practise charity and vows and observances, and the Brahmanas devoted to meditation and sacrifices will be of virtuous soul and always cheerful, and the rulers of the earth will govern their kingdoms virtuously, and in the Krita age, the Vaisyas will be devoted to the practices of their order. And the Brahmanas will be devoted to their six-fold duties (of study, teaching, performance of sacrifices on their own account, officiating at sacrifices performed by others, charity and acceptance of gifts), and the Kshatriyas will be devoted to feats of prowess. And Sudras will be devoted to service of the three (high) orders,
"These, O Yudhishthira, are the courses of the Krita, the Treta, the Dwapara and the succeeding age. I have now narrated to thee everything. I have also told thee, O son of Pandu, the periods embraced by the several Yugas as generally known. I have now told thee everything appertaining to both the past and the future as narrated by Vayu in the Purana (which goes by his name and) which is adored by the Rishis. Being immortal I have many a time beheld and otherwise ascertained the courses of the world. Indeed, all I have seen and felt I have now told thee. And, O thou of unfading
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glory, listen now with thy brothers to something else I will presently tell thee for clearing thy doubts about religion! O thou foremost of virtuous men, thou shouldst always fix thy soul on virtue, for, O monarch, a person of virtuous soul obtaineth bliss both here and hereafter. And, O sinless one, listen to the auspicious words that I will now speak to thee. Never do thou humiliate a Brahmana, for a Brahmana, if angry, may by his vow destroy the three worlds."
Vaisampayana continued, "Hearing these words of Markandeya, the royal head of the Kurus, endued with intelligence and possessed of great lustre, spoke these words of great wisdom, 'O muni, if I am to protect my subjects, to what course of conduct should I adhere? And how should I behave so that I may not fall away from the duties of my order?'
"Markandeya, hearing this, answered, 'Be merciful to all creatures, and devoted to their good. Love all creatures, scorning none. Be truthful in speech, humble, with passions under complete control, and always devoted to the protection of thy people. Practise virtue and renounce sin, and worship thou the manes and the god and whatever thou mayst have done from ignorance or carelessness, wash them off and expiate them by charity. Renouncing pride and vanity, be thou possessed to humility and good behaviour. And subjugating the whole earth, rejoice thou and let happiness be thine. This is the course of conduct that accords with virtue. I have recited to thee all that was and all that will be regarded as virtuous. There is nothing appertaining to the past or the future that is unknown to thee. Therefore, O son, take not to heart this present calamity of thine. They that are wise are never overwhelmed when they are persecuted by Time. O thou of mighty arms, the very dwellers of heaven cannot rise superior to Time. Time afflicts all creatures. O sinless one, let not doubt cross thy mind regarding the truth of what I have told thee, for, if thou sufferest doubt to enter thy heart, thy virtue will suffer diminution! O bull of the Bharata race, thou art born in the celebrated family of the Kurus. Thou shouldst practise that which I have told thee, in thought, word and deed.'
Yudhishthira answered, "O thou foremost of the regenerate ones, at thy command I will certainly act according to all the instructions thou hast given me, and which, O lord, are all so sweet to the ear. O foremost of Brahmanas, avarice and lust I have none, and neither fear nor pride nor vanity. I shall, therefore, O lord, follow all that thou hast told me."
Vaisampayana continued, "Having listened to the words of the intelligent Markandeya, the sons of Pandu, O king, along with the wielder of the bow called Saranga, and all those bulls among Brahmanas, and all others that were there, became filled with joy. And having heard those blessed words appertaining to olden time, from Markandeya gifted with wisdom, their hearts were filled with wonder."



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