srimahabharat - vana parva (book -3) - chapters 190 to 220

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

Vana parva

Book 3
Chapter 191

 1 [vai]
      mārkaṇḍeyam ṛṣayaḥ pāṇḍavāś ca paryapṛcchan
      asti kaś cid bhavataś cirajātatareti
  2 sa tān uvāca
      asti khalu rājarṣir indradyumno nāma kṣīṇapuṇyas tridivāt pracyutaḥ
      kīrtis te vyucchinneti
      sa mām upātiṣṭhat
      atha pratyabhijānāti māṃ bhavān iti
  3 tam aham abruvam
      na vayaṃ rāsāyanikāḥ śarīropatāpenātmanaḥ samārabhāmahe 'rthānām anuṣṭhānam
  4 asti khalu himavati prākārakarṇo nāmolūkaḥ
      sa bhavantaṃ yadi jānīyāt
      prakṛṣṭe cādhvani himavān
      tatrāsau prativasatīti
  5 sa mām aśvo bhūtvā tatrāvahad yatra babhūvolūkaḥ
  6 athainaṃ sa rājarṣiḥ paryapṛcchat
      pratyabhijānāti māṃ bhavān iti
  7 sa muhūrtaṃ dhyātvābravīd enam
      nābhijāne bhavantam iti
  8 saivam ukto rājarṣir indradyumaḥ punas tam ulūkam abravīt
      asti kaś cid bhavataś cirajātatareti
  9 saivam ukto 'bravīd enam
      asti khalv indradyumnasaro nāma
      tasmin nāḍījaṅgho nāma bakaḥ prativasati
      so 'smattaś cirajātataraḥ
      taṃ pṛccheti
  10 tatendradyumno māṃ colūkaṃ cādāya tat saro 'gacchad yatrāsau nāḍījaṅgho nāma bako babhūva
 11 so 'smābhiḥ pṛṣṭaḥ
     bhavān indradyunaṃ rājānaṃ pratyabhijānātīti
 12 saivam ukto 'bravīn muhūrtaṃ dhyātvā
     nābhijānāmy aham indradyumnaṃ rājānam iti
 13 tataḥ so 'smābhiḥ pṛṣṭaḥ
     asti kaś cid anyo bhavataś cirajātatareti
 14 sa no 'bravīd asti khalv ihaiva sarasy akūpāro nāma kacchapaḥ prativasati
     sa mattaś cirajātatareti
     sa yadi kathaṃ cid abhijānīyād imaṃ rājānaṃ tam akūpāraṃ pṛcchāmeti
 15 tataḥ sa bakas tam akūpāraṃ kacchapaṃ vijñāpayām āsa
     asty asmākam abhipretaṃ bhavantaṃ kaṃ cid artham abhipraṣṭum
     sādhv āgamyatāṃ tāvad iti
 16 etac chrutvā sa kacchapas tasmāt sarasotthāyābhyagacchad yatra tiṣṭhāmo vayaṃ tasya sarasas tīre
 17 āgataṃ cainaṃ vayam apṛcchāma
     bhavān indradyumnaṃ rājānam abhijānātīti
 18 sa muhūrtaṃ dhyātvā bāṣpapūrṇanayan udvignahṛdayo vepamāno visaṃjñakalpaḥ prāñjalir abravīt
     kim aham enaṃ na pratyabhijānāmi
     ahaṃ hy anena sahasrakṛtvaḥ pūrvam agnicitiṣūpahita pūrvaḥ
     saraś cedam asya dakṣiṇādattābhir gobhir atikramamāṇābhiḥ kṛtam
     atra cāhaṃ prativasāmīti
 19 athaitat kacchapenodāhṛtaṃ śrutvā samanantaraṃ devalokād deva rathaḥ prādurāsīt
 20 vāco cāśrūyantendradyumnaṃ prati
     prastutas te svargaḥ
     yathocitaṃ sthānam abhipadyasva
     kīrtimān asi
     avyagro yāhīti
 21 divaṃ spṛśati bhūmiṃ ca śabdaḥ puṇyasya karmaṇaḥ
     yāvat sa śabdo bhavati tāvat puruṣa ucyate
 22 akīrtiḥ kīrtyate yasya loke bhūtasya kasya cit
     pataty evādhamāṁl lokān yāvac chabdaḥ sa kīrtyate
 23 tasmāt kalyāṇa vṛttaḥ syād atyantāya naro bhuvi
     vihāya vṛttaṃ pāpiṣṭhaṃ dharmam evābhisaṃśrayet
 24 ity etac chrutvā sa rājābravīt
     tiṣṭha tāvad yāvad idānīm imau vṛddhau yathāsthānaṃ pratipādayāmīti
 25 sa māṃ prākārakarṇaṃ colūkaṃ yathocite sthāne pratipādya tenaiva yānena saṃsiddho yathocitaṃ sthānaṃ pratipannaḥ
 26 etan mayānubhūtaṃ cirajīvinā dṛṣṭam iti pāṇḍavān uvāca mārkaṇḍeyaḥ
 27 pāṇḍavāś cocuḥ prītāḥ
     sādhu
     śobhanaṃ kṛtaṃ bhavatā rājānam indradyumnaṃ svargalokāc cyutaṃ sve sthāne svarge punaḥ pratipādayateti
 28 athainām abravīd asau
     nanu devakīputreṇāpi kṛṣṇena narake majjamāno rājarṣir nṛgas tasmāt kṛcchrāt samuddhṛtya punaḥ svargaṃ pratipāditeti

SECTION CLXLI

Janamejaya said, "It behoveth thee to narrate to me in full the greatness
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of the Brahmanas even as the mighty ascetic Markandeya had expounded it to the sons of Pandu."
"Vaisampayana said, 'The eldest son of Pandu had asked Markandeya saying, 'It behoveth thee to expound to me the greatness of Brahmanas.' Markandeya answered him saying, 'Hear, O king, about the behaviour of Brahmanas in days of old.'
"And Markandeya continued, 'There was a king, by name Parikshit in Ayodhya and belonging to the race of Ikshvaku. And once upon a time Parikshit went a-hunting. And as he was riding alone on a horse chasing deer, the animal led him to a great distance (from the habitations of men). And fatigued by the distance he had ridden and afflicted with hunger and thirst he beheld in that part of the country whither he had been led, a dark and dense forest, and the king, beholding that forest, entered it and seeing a delightful tank within the forest, both the rider and the horse bathed in it, and refreshed by the bath and placing before his horse some stalks and fibres of the lotus, the king sat by the side of the tank. And while he was lying by the side of the tank, he heard certain sweet strains of music, and hearing those strains, he reflected, 'I do not see here the foot-prints of men. Whose and whence then these strains?' And the king soon beheld a maiden of great beauty gathering flowers singing all the while, and the maiden soon came before the king, and the king thereupon asked her, 'Blessed one, who art thou and whose?' And she replied, 'I am a maiden.' And the king said, 'I ask thee to be mine.' And the maiden answered, 'Give me a pledge, for then only I can be thine, else not.' And the king then asked about the pledge and the girl answered. 'Thou wilt never make me cast my eyes on water', and the king saying, 'So be it,' married her, and king Parikshit having married her sported (with her) in great joy, and sat with her in silence, and while the king was staying there, his troops reached the spot, and those troops beholding the monarch stood surrounding him, and cheered by the presence of troops, the king entered a handsome vehicle accompanied by his (newly) wedded wife. And having arrived at his capital he began to live with her in privacy. And persons that were even near enough to the king could not obtain any interview with him and the minister-in-chief enquired of those females that waited upon the king, asking, 'What do ye do here?' And those women replied, 'We behold here a female of unrivalled beauty. And the king sporteth with her, having married her with a pledge that he would never show her water.' And hearing those words, the minister-in-chief caused an artificial forest to be created, consisting of many trees with abundant flowers and fruits, and he caused to be excavated within that forest and towards one of its sides a large tank, placed in a secluded spot and full of water that was sweet as Amrita. The tank was well covered with a net of pearls. Approaching the king one day in private, he addressed the king saying, 'This is a fine forest without water. Sport thou here joyfully!' And the king at those words of his minister entered that forest with that adorable wife of his, and the king sported with her in that delightful forest, and afflicted with hunger and thirst and fatigued and spent, the king beheld a
p. 394
bower of Madhavi creepers 1 and entering that bower with his dear one, the king beheld a tank full of water that was transparent and bright as nectar, and beholding that tank, the king sat on its bank with her and the king told his adorable wife, 'Cheerfully do thou plunge into this water!' And she, hearing those words plunged into the tank. But having plunged into the water she appeared not above the surface, and as the king searched, he failed to discover any trace of her. And the king ordered the waters of the tank to be baled out, and thereupon he beheld a frog sitting at the mouth of a hole, and the king was enraged at this and promulgated an order saying, 'Let frogs be slaughtered everywhere in my dominions! Whoever wishes to have an interview with me must come before me with a tribute of dead frogs.' And accordingly when frogs began to be terribly slaughtered, the affrighted frogs represented all that had happened unto their king, and the king of the frogs assuming the garb of an ascetic came before the king Parikshit, and having approached the monarch, he said, 'O king, give not thyself up to wrath! Be inclined to grace. It behoveth thee not to slay the innocent frogs.' Here occurs a couple of Slokas. (They are these):--'O thou of unfading glory, slay not the frogs! Pacify thy wrath! The prosperity and ascetic merits of those that have their souls steeped in ignorance suffer diminution! Pledge thyself not to be angry with the frogs! What need hast thou to commit such sin! What purpose will be served by slaying the frogs!' Then king Parikshit whose soul was filled with woe on account of the death of her that was dear to him, answered the chief of the frogs who had spoken to him thus, 'I will not forgive the frogs. On the other hand, I will slay them. By these wicked wretches hath my dear one been swallowed up. The frogs, therefore, always deserve to be killed by me. It behoveth thee not, O learned one, to intercede on their behalf.' And hearing these words of Parikshit, the king of the frogs with his senses and mind much pained said, 'Be inclined to grace, O king! I am the king of the frogs by name Ayu. She who was thy wife is my daughter of the name of Susobhana. This, indeed, is an instance of her bad conduct. Before this, many kings were deceived by her.' The king thereupon said to him, 'I desire to have her. Let her be granted to me by thee!' The king of the frogs thereupon bestowed his daughter upon Parikshit, and addressing her said, 'Wait upon and serve the king.' And having spoken these words to his daughter, he also addressed her in wrath saying, 'Since thou hast deceived many Kings for this untruthful behaviour of thine, thy offspring will prove disrespectful to Brahmanas!' But having obtained her, the king became deeply enamoured of her in consequence of her companionable virtues, and feeling that he had, as it were, obtained the sovereignty of the three worlds, he bowed down to the king of the frogs and reverenced him in due form and then with utterance choked in joy and tears said, 'I have been favoured indeed!' And the king of the frogs obtaining the leave of his daughter, returned to the place from which he had
p. 395
come and some time after the king begot three sons upon her and those sons were named Sala and Dala and Vala, and some time after, their father, installing the eldest of them of all on the throne and setting his heart on asceticism, retired into the forest. One day Sala while out a-hunting, beheld a deer and pursued it, on his car, and the prince said to his charioteer, 'Drive thou fast.' And the charioteer, thus addressed, replied unto the king, saying, 'Do not entertain such a purpose. This deer is incapable of being caught by thee. If indeed Vami horses had been yoked to thy car, then couldst thou have taken it.' Thereupon the king addressed his charioteer, saying, 'Tell me all about Vami horses, otherwise I will slay thee,' Thus addressed the charioteer became dreadfully alarmed and he was afraid of the king and also of Vamadeva's curse and told not the king anything and the king then lifting up his scimitar said to him, 'Tell me soon, else I will slay thee.' At last afraid of the king, the charioteer said, 'The Vami horses are those belonging to Vamadeva; they are fleet as the mind.' And unto his charioteer who had said so, the king said, 'Repair thou to the asylum of Vamadeva.' And reaching the asylum of Vamadeva the king said unto that Rishi, 'O holy one, a deer struck by me is flying away. It behoveth thee to make it capable of being seized by me by granting me thy pair of Vami horses.' The Rishi then answered him saying, 'I give thee my pair of Vami horses. But after accomplishing thy object, my Vami pair you should soon return.' The king then taking those steeds and obtaining the leave of the Rishi pursued the deer, having yoked the Vami pair unto his car, and after he had left the asylum he spoke unto his charioteer saying, 'These jewels of steeds the Brahmanas do not deserve to possess. These should not be returned to Vamadeva.' Having said this and seized the deer he returned to his capital and placed those steeds within the inner apartments of the palace.
"Meanwhile the Rishi reflected, 'The prince is young. Having obtained an excellent pair of animals, he is sporting with it in joy without returning it to me. Alas, what a pity it is!' And reflecting in this strain, the Rishi said unto a disciple of his, after the expiration of a month, 'Go, O Atreya, and say to the king that if he has done with the Vami steeds, he should return them unto thy preceptor.' And the disciple Atreya, thereupon, repairing to the king, spoke unto him as instructed, and the king replied saying, 'This pair of steeds deserves to be owned by kings. The Brahmanas do not deserve to possess jewels of such value. What business have Brahmanas with horses? Return thou contentedly!' And Atreya, thus addressed by the king, returned and told his preceptor all that had happened, and hearing this sad intelligence, Vamadeva's heart was filled with wrath, and repairing in person to the king he asked him for his steeds, and the king refused to give the Rishi what the latter asked, and Vamadeva said, 'O lord of earth, give me thou my Vami horses. By them hast thou accomplished a task which was almost incapable of being accomplished by thee. By transgressing the practices of Brahmanas and Kshatriyas, subject not thyself, O king, to death by means of the terrible noose of Varuna.' And hearing this, the king answered, 'O Vamadeva, this couple of excellent well-trained, and docile bulls are fit animals for Brahmanas.
p. 396
[paragraph continues] O great Rishi, (take them and) go with them wherever thou likest. Indeed, the very Vedas carry persons like thee.' Then Vamadeva said, 'O king, the Vedas do, indeed, carry persons like us. But that is in the world hereafter. In this world, however, O king, animals like these carry me and persons like me as also all others.' At this the king answered, 'Let four assess carry thee, or four mules of the best kind, or even four steeds endued with the speed of the wind. Go thou with these. This pair of Vami horses, however, deserves to be owned by Kshatriyas. Know thou, therefore, that these are not thine.' At this, Vamadeva said, 'O king, terrible vows have been ordained for the Brahmanas. If I have lived in their observance, let four fierce and mighty Rakshasas of terrible mien and iron bodies, commanded by me, pursue thee with desire of slaying, and carry thee on their sharp lances, having cut up thy body into four parts.' Hearing this, the king said, 'Let those, O Vamadeva, that know thee as a Brahmana that in thought, word, and deed, is desirous of taking life, at my command, armed with bright lances and swords prostrate thee with thy disciples before me.' Then Vamadeva answered, 'O king, having obtained these my Vami steeds, thou hadst said, 'I will return them.' Therefore, give me back my Vami steeds, so thou mayst be able to protect thy life.' Hearing this, the king said, 'Pursuit of deer hath not been ordained for the Brahmanas. I do punish thee, however, for thy untruthfulness. From this day, too, obeying all thy commands I will, O Brahmana, attain to regions of bliss.' Vamadeva then said, 'A Brahmana cannot be punished in thought, word or deed. That learned person who by ascetic austerities succeedeth in knowing a Brahmana to be so, faileth not to attain to prominence in this world.'
"Markandeya continued, 'After Vamadeva had said this, there arose, O king, (four) Rakshasas of terrible mien, and as they, with lances in their hands, approached the king for slaying him, the latter cried aloud, saying, 'If, O Brahmana, all the descendants of Ikshvaku's race, if (my brother) Dala, if all these Vaisyas acknowledge my sway, then I will not yield up the Vami steeds to Vamadeva, for these men can never be virtuous.' And while he was uttering those words, those Rakshasas slew him, and the lord of earth was soon prostrated on the ground. And the Ikshvakus, learning that their king had been slain, installed Dala on the throne, and the Brahmana Vamadeva thereupon going to the kingdom (of the Ikshvakus), addressed the new monarch, saying, 'O king, it hath been declared in all the sacred books that persons should give away unto Brahmanas. If thou fearest sin, O king, give me now the Vami steeds without delay.' And hearing these words of Vamadeva, the king in anger spoke unto his charioteer, saying, 'Bring me an arrow from those I have kept, which is handsome to behold and tempered with poison, so that pierced by it Vamadeva may lie prostrate in pain, torn by the dogs.' Hearing this, Vamadeva answered, 'I know, O king, that thou hast a son of ten years of age, called Senajita, begotten upon thy queen. Urged by my word, slay thou that dear boy of thine without delay by means of thy frightful arrows!'
"Markandeya continued, 'At these words of Vamadeva, O king, that
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arrow of fierce energy, shot by the monarch, slew the prince in the inner apartments, and hearing this, Dala said there and then, 'Ye people of Ikshvaku's race, I will do ye good. I shall slay this Brahmana today, grinding him with force. Bring me another arrow of fierce energy. Ye lords of earth, behold my prowess now.' And at these words of Dala, Vamadeva said, 'This arrow of terrible mien and tempered with poison, that thou aimest at me, thou shall not, O ruler of men, be able to aim nor even to shoot.' And thereupon the king said, 'Ye men of Ikshvaku's race, behold me incapable of shooting the arrow that hath been taken up by me. I fail to compass the death of this Brahmana. Let Vamadeva who is blessed with a long life live.' Then Vamadeva said, 'Touching thy queen with this arrow, thou mayst purge thyself of the sin (of attempting to take the life of a Brahmana).' And king Dala did as he was directed and the queen then addressed the Muni, and said, 'O Vamadeva, let me be able to duly instruct this wretched husband of mine from day to day, imparting unto him words of happy import; and let me always wait upon and serve the Brahmanas, and by this acquire, O Brahmana, the sacred regions hereafter.' And hearing these words of the queen, Vamadeva said, 'O thou of beautiful eyes, thou hast saved this royal race. Beg thou an incomparable boon. I will grant thee whatever thou mayst ask. And, O thou faultless one, rule thou, O princess, these thy kinsmen and this great kingdom of the Ikshvakus!' And hearing these words of Vamadeva the princess said, 'This, O holy one, is the boon I seek, viz., that my husband may now be freed from his sin, and that thou mayst be employed in thinking of the weal of his son and kinsmen. This is the boon that I ask, O thou foremost of Brahmanas!'
"Markandeya continued, 'Hearing these words of the queen, that Muni, O thou foremost of the Kuru race, said, 'So be it.' And thereupon king Dala became highly glad and gave unto the Muni his Vami steeds, having bowed down unto him with reverence!'"

Book 3
Chapter 192

1 [vai]
      yudhiṣṭhiro dharmarājaḥ papraccha bharatarṣabha
      mārkaṇḍeyaṃ tapovṛddhaṃ dīryāyur am akalmaṣam
  2 viditās tava dharmajña devadānavarākṣasāḥ
      rājavaṃśāś ca vividhā ṛṣivaṃśāś ca śāśvatāḥ
      na te 'sty aviditaṃ kiṃ cid asmiṁl loke dvijottama
  3 kathāṃ vetsi mune divyāṃ manuṣyoragarakṣasām
      etad icchāmy ahaṃ śrotuṃ tattvena kathitaṃ dvija
  4 kuvalāśva iti khyāta ikṣvākur aparājitaḥ
      kathaṃ nāma viparyāsād dhundhumāratvam āgataḥ
  5 etad icchāmi tattvena jñātuṃ bhārgava sattama
      viparyastaṃ yathā nāma kuvalāśvasya dhīmataḥ
  6 [mārk]
      hanta te kathayiṣyāmi śṛṇu rājan yudhiṣṭhira
      dharmiṣṭham idam ākhyānaṃ dundhu mārasya tac chṛṇu
  7 yathā sa rājā ikṣvākuḥ kuvalāśvo mahīpatiḥ
      dhundhumāratvam agamat tac chṛṇuṣva mahīpate
  8 maharṣir viśrutas tāta uttaṅka iti bhārata
      marudhanvasu ramyeṣu āśramas tasya kaurava
  9 uttaṅkas tu mahārāja tapo 'tapyat suduścaram
      ārirādhayiṣur viṣṇuṃ bahūn varṣagaṇān vibho
  10 tasya prītaḥ sa bhagavān sākṣād darśanam eyivān
     dṛṣṭvaiva carṣiḥ prahvas taṃ tuṣṭāva vividhair stavaiḥ
 11 tvayā deva prajāḥ sarvāḥ sadevāsuramānavāḥ
     sthāvarāṇi ca bhūtāni jaṅgamāni tathaiva ca
     brahma vedāś ca vedyaṃ ca tvayā sṛṣṭaṃ mahādyute
 12 śiras te gaganaṃ deva netre śaśidivākarau
     niḥśvāsaḥ panavaś cāpi tejo 'gniś ca tavācyuta
     bāhavas te diśaḥ sarvāḥ kukṣiś cāpi mahārṇavaḥ
 13 ūrū te parvatā devakhaṃ nābhir madhusūdana
     pādau te pṛthivī devī romāṇy oṣadhayas tathā
 14 indra somāgnivaruṇā devāsuramahoragāḥ
     prahvās tvām upatiṣṭhanti stuvanto vividhaiḥ stavaiḥ
 15 tvayā vyāptāni sarvāṇi bhūtāni bhuvaneśvara
     yoginaḥ sumahāvīryāḥ stuvanti tvāṃ maharṣayaḥ
 16 tvayi tuṣṭe jagat svasthaṃ tvayi kruddhe mahad bhayam
     bhayānām apanetāsi tvam ekaḥ puruṣottama
 17 devānāṃ mānuṣāṇāṃ ca sarvabhūtasukhāvahaḥ
     tribhir vikramaṇair devatrayo lokās tvayāhṛtāḥ
     asurāṇāṃ samṛddhānāṃ vināśaś ca tvayā kṛtaḥ
 18 tava vikramaṇair devā nirvāṇam agaman param
     parābhavaṃ ca daityendrās tvayi kruddhemahā dyute
 19 tvaṃ hi kartā vikartā ca bhūtānām iha sarvaśaḥ
     ārādhayitvā tvāṃ devāḥ sukham edhanti sarvaśaḥ
 20 evaṃ stuto hṛṣīkeśa uttaṅkena mahātmanā
     uttaṅkam abravīd viṣṇuḥ prītas te 'haṃ varaṃ vṛṇu
 21 [uttanka]
     paryāpto me varahy eṣa yad ahaṃ dṛṣṭavān harim
     puruṣaṃ śāśvataṃ divyaṃ sraṣṭāraṃ jagataḥ prabhum
 22 [visṇu]
     prītas te 'ham alaulyena bhaktyā ca dvijasattama
     avaśyaṃ hi tvayā brahman matto grāhyo varadvija
 23 evaṃ saṃchandyamānas tu vareṇa hariṇā tadā
     uttaṅkaḥ prāñjalir vavre varaṃ bharatasattama
 24 yadi me bhagavān prītaḥ puṇḍarīkanibhekṣaṇaḥ
     dharme satye dame caiva buddhir bhavatu me sadā
     abhyāsaś ca bhaved bhaktyā tvayi nityaṃ maheśvara
 25 [visṇu]
     sarvam etad dhi bhavitā matprasādāt tava dvija
     pratibhāsyati yogaś ca yena yukto divaukasām
     trayāṇām api lokānāṃ mahat kāryaṃ kariṣyasi
 26 utsādanārthaṃ lokānāṃ dhundhur nāma mahāsuraḥ
     tapasyati tapo ghoraṃ śṛṇu yas taṃ haniṣyati
 27 bṛhadaśva iti khyāto bhaviṣyati mahīpatiḥ
     tasya putraḥ śucir dāntaḥ kuvalāśva iti śrutaḥ
 28 sa yogabalam āsthāya māmakaṃ pārthivottamaḥ
     śāsanāt tava viprarṣe dhundhumāro bhaviṣyati
 29 uttaṅkam evam uktvā tu viṣṇur antaradhīyata

SECTION CLXLII

Vaisampayana said, "The Rishis, the Brahmanas, and Yudhishthira then asked Markandeya, saying, 'How did the Rishi Vaka become so long lived?'
"Thus asked by them, Markandeya answered, 'The royal sage Vaka is a great ascetic and endowed with long life. Ye need not enquire into the reason of this.'
"Hearing this, O Bharata, the son of Kunti, king Yudhishthira the just, along with his brothers, then asked Markandeya saying, 'It hath been heard by us that both Vaka and Dalvya are of great souls and endowed with immortality and that those Rishis, held in universal reverence, are the friends of the chief of the gods. O Holy One, I desire to listen lo the (history of the) meeting of Vaka and Indra that is full of both joy and woe. Narrate thou that history unto us succinctly.'
"Markandeya said, 'When that horrible conflict between the gods and
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the Asuras was over, Indra became the ruler of the three worlds. The clouds showered rain copiously. And the dwellers of the world had abundance of harvests, and were excellent in disposition. And devoted to virtue, they always practised morality and enjoyed peace. And all persons, devoted to the duties of their respective orders, were perfectly happy and cheerful, and the slayer of Vala, beholding all the creatures of the world happy and cheerful, became himself filled with joy. And he of a hundred sacrifices, the chief of the gods seated on the back of his elephant Airavata, surveyed his happy subjects, and he cast his eyes on delightful asylums of Rishis, on various auspicious rivers, towns full of prosperity, and villages and rural regions in the enjoyment of plenty. And he also cast his eyes upon kings devoted to the practice of virtue and well-skilled in ruling their subjects. And he also looked upon tanks and reservoirs and wells and lakes and smaller lakes all full of water and adored by best of Brahmanas in the observance, besides, of various excellent vows, and then descending on the delightful earth, O king, the god of a hundred sacrifices, proceeded towards a blessed asylum teeming with animals and birds, situated by the side of the sea, in the delightful and auspicious regions of the East on a spot overgrown with abundance of vegetation. And the chief of the gods beheld Vaka in that asylum, and Vaka also, beholding the ruler of the Immortals, became highly glad, and he worshipped Indra by presenting him with water to wash his feet, a carpet to sit upon, the usual offering of the Arghya, and fruit and roots. And the boon-giving slayer of Vala, the divine ruler of those that know not old age, being seated at his ease, asked Vaka the following question, 'O sinless Muni, thou hast lived for a hundred years! Tell me, O Brahmana, what the sorrows are of those that are immortal!'
Markandeya continued, "Hearing this, Vaka answered, saying, 'Life with persons that are disagreeable, separation from those that are agreeable and beloved, companionship with the wicked, these are the evils which they that are immortal have to bear. The death of sons and wives, of kinsmen and friends, and the pain of dependence on others, are some of the greatest of evils. (These may all be noticed in a deathless life). There is no more pitiable sight in the world, as I conceive, than that of men destitute of wealth being insulted by others. The acquisition of family dignity by those that have it not, the loss of family dignity by those that have it, unions and disunions,--these all are noticeable by those that lead deathless lives. How they that have no family dignity but have prosperity, win what they have not--all this, O god of a hundred sacrifices, is before thy very eyes! What can be more pitiable than the calamities and reverses sustained by the gods, the Asuras, the Gandharvas, men, the snakes, and the Rakshasas! They that have been of good families suffer afflictions in consequence of their subjection to persons that are ill-born and the poor are insulted by the rich. What can be more pitiable than these? Innumerable examples of such contradictory dispensations are seen in the world. The foolish and the ignorant are cheerful and happy while the learned and the wise suffer misery! Plentiful instances of misery and woe are seen among men in this world! (They that lead deathless lives are destined
p. 399
to behold all these and suffer on that account.)'
"Indra then said, 'O thou of great good fortune, tell me again, what the joys are of those persons that lead deathless lives,--joys that are adored by gods and Rishis!'
"Vaka answered, 'If without having to associate with a wicked friend, a man cooks scanty vegetables in his own house at the eight or the twelfth part of the day, there can be nothing happier than that. 1 He in whose case the day is not counted is not called voracious. And, O Maghavan, happiness is even his own whose scanty vegetables are cooked. Earned by his own efforts, without having to depend upon any one, he that eateth even fruits and vegetables in his own house is entitled to respect. He that eateth in another's house the food given to him in contempt, even if that food be rich and sweet, doth what is despicable. This, therefore, is the opinion of the wise that fie on the food of that mean wretch who like a dog or a Rakshasa eateth at another's house. If after treating guests and servants and offering food to the manes a good Brahmana eateth what remains, there can be nothing happier than that. There is nothing sweeter or more sacred, O thou of a hundred sacrifices, than that food which such a person takes after serving the guest with the first portion thereof. Each mouthful (of rice) that the Brahmana eats after having served the guest, produces merit equal to what attaches to the gift of a thousand kine. And whatever sins such a one may have committed in his youth are all washed away of a certainty. The water in the hands of the Brahmana that hath been fed and honoured with a pecuniary gift (after the feeding is over) when touched with water (sprinkled by him that feeds), instantly purges off all the sins of the latter!'"
"Speaking of these and various other things with Vaka, the chief of the gods went away to heaven.'" 2

Book 3
Chapter 193

1 [mārk]
      ikṣvākau saṃsthite rājañ śaśādaḥ pṛthivīm imām
      prāptaḥ paramadharmātmā so 'yodhyāyāṃ nṛpo 'bhavat
  2 śaśādasya tu dāyādaḥ kakutstho nāma vīryavān
      anenāś cāpi kākutsthaḥ pṛthuś cānenasaḥ sutaḥ
  3 viṣvagaśvaḥ pṛthoḥputras tasmād ārdras tu jajñivān
      ārdrasya yuvanāśvas tu śrāvastas tasya cātmajaḥ
  4 jajñe śrāvastako rājā śrāvastī yena nirmitā
      śrāvastasya tu dāyādo bṛhadaśvo mahābalaḥ
      bṛhadaśva sutaś cāpi kuvalāśva iti smṛtaḥ
  5 kuvalāśvasya putrāṇāṃ sahasrāṇy ekaviṃśatiḥ
      sarve vidyāsu niṣṇātā balavanto durāsadāḥ
  6 kuvalāśvas tu pitṛto gunair abhyadhiko 'bhavat
      samaye taṃ tato rājye bṛhadaśvo 'bhyaṣecayat
      kuvalāśvaṃ mahārāja śūram uttamadhārmikam
  7 putra saṃkrāmita śrīs tu bṛhadaśvo mahīpatiḥ
      jagāma tapase dhīmāṃs tapovanam amitrahā
  8 atha śuśrāva rājarṣiṃ tam uttaṅko yudhiṣṭhira
      vanaṃ saṃprasthitaṃ rājan bṛhadaśvaṃ dvijottamaḥ
  9 tam uttaṅko mahātejā sarvāstraviduṣāṃ varam
      nyavārayad ameyātmā samāsādya narottamam
  10 [uttanka]
     bhavatā rakṣaṇaṃ kāryaṃ tat tāvat kartum arhasi
     nirudvignā vayaṃ rājaṃs tvatprasādād vasemahi
 11 tvayā hi pṛthivī rājan rakṣyamāṇā mahātmanā
     bhaviṣyati nirudvignā nāraṇyaṃ gantum arhasi
 12 pālane hi mahān dharmaḥ prajānām iha dṛśyate
     na tathā dṛśyate 'raṇye mā te bhūd buddhir īdṛśī
 13 īdṛśo na hi rājendra dharmaḥ kva cana dṛśyate
     prajānāṃ pālane yo vai purā rājarṣibhiḥ kṛtaḥ
     rakṣitavyāḥ prajā rājñā tās tvaṃ rakṣitum arhasi
 14 nirudvignas tapo cartuṃ na hi śaknomi pārthiva
     mamāśramasamīpe vai sameṣu marudhanvasu
 15 samudro bālukā pūrṇa ujānaka iti smṛtaḥ
     bahuyojanavistīrṇo bahuyojanam āyataḥ
 16 tatra raudro dānavendro mahāvīryaparākramaḥ
     madhukaiṭabhayoḥ putro dhundhur nāma sudāruṇaḥ
 17 antarbhūmi gato rājan vasaty amitavikramaḥ
     taṃ nihatya mahārāja vanaṃ tvaṃ gantum arhasi
 18 śete lokavināśāya tapa āsthāya dāruṇam
     tridaśānāṃ vināśāya lokānāṃ cāpi pārthiva
 19 avadhyo devatānāṃ sa daityānām atha rakṣasām
     nāgānām atha yakṣāṇāṃ gandharvāṇāṃ ca sarvaśaḥ
     avāpya sa varaṃ rājan sarvalokapitāmahāt
 20 taṃ vināśaya bhadraṃ te mā te buddhir ato 'nyathā
     prāpsyase mahatīṃ kīrtiṃ śāśvatīm avyayāṃ dhruvām
 21 krūrasya svapatas tasya vālukāntarhitasya vai
     saṃvatsarasya paryante niḥśvāsaḥ saṃpravartate
     yadā tadā bhūś calati saśailavanakānanā
 22 tasya niḥśvāsavātena raja uddhūyate mahat
     ādityapatham āvṛtya saptāhaṃ bhūmikampanam
     savisphuliṅgaṃ sajvālaṃ sadhūmaṃ hy ati dāruṇam
 23 tena rājan na śaknomi tasmin sthātuṃ sva āśrame
     taṃ vināśaya rājendra lokānāṃ hitakāmyayā
     lokāḥ svasthā bhavantv adya tasmin vinihate 'sure
 24 tvaṃ hi tasya vināśāya paryāpta iti me matiḥ
     tejasā tava tejo ca viṣṇur āpyāyayiṣyati
 25 viṣṇunā ca varo datto mama pūrvaṃ tato vadhe
     yas taṃ mahāsuraṃ raudraṃ vadhiṣyati mahīpatiḥ
     tejas taṃ vaiṣṇavam iti pravekṣyati durāsadam
 26 tat tejas tvaṃ samādhāya rājendra bhuvi duḥsaham
     taṃ niṣūdaya saṃduṣṭaṃ daityaṃ raudraparākramam
 27 na hi dhundhur mahātejā tejasālpena śakyate
     nirdagdhuṃ pṛthivīpāla sa hi varṣaśatair api

SECTION CLXLIII

Vaisampayana said, "Then the sons of Pandu again addressed Markandeya saying, 'Thou hast told us of greatness of Brahmanas. We desire now to hear of the greatness of the royal Kshatriyas!" Thus addressed by them, the great Rishi Markandeya spoke, 'Listen now to the greatness of the royal Kshatriyas. A certain king of the name of Suhotra belonging to the Kuru race went on a visit to the great Rishis. And as he was returning from that visit, he beheld king Sivi the son of Usinara, seated on his car, and as each came before the other, each saluted the other as best befitted his age and each
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regarding himself as the equal of the other in respect of qualities, refused to give the way to the other. And at this juncture Narada appeared there, and beholding what had happened, the celestial Rishi asked, 'Why is it that ye both stand here blocking each other's way?' And thus questioned both of them spoke to Narada saying, 'O holy one, do not speak so. The sages of old have declared that the way should be given to one who is superior or to him that is abler. We, however, that stand blocking each other's way are equal to each other in every respect. Judged properly there is no superiority amongst us.' Thus addressed by them, Narada recited three slokas. (They are these), 'O thou of the Kuru race, he that is wicked behaveth wickedly even unto him that is humble; he also that is humble behaveth with humility and honestly unto him that is wicked! He that is honest behaveth honestly even towards the dishonest. Why should he not behave honestly towards him that is honest? He that is honest regardeth the service that is done to him, as if it were a hundred times greater than it is. Is this not current amongst the gods themselves? Certainly it is the royal son of Usinara who is possessed of goodness that is greater than thine. One should conquer the mean by charity; the untruthful by truth, the man of wicked deeds by forgiveness; and the dishonest by honesty. Both of you are large-hearted. Let one amongst you stand aside, according to the indication of the above slokas.' And having said so Narada became silent, and hearing what Narada had said the king of the Kuru race walking round Sivi, and praising his numerous achievements, gave him the way and went on in his course. It was even thus that Narada had described the high blessedness of the royal Kshatriyas.'"

Book 3
Chapter 194

 1 [mārk]
      sa evam ukto rājarṣir uttaṅkenāparājitaḥ
      uttaṅkaṃ kauravaśreṣṭha kṛtāñjalir athābravīt
  2 na te 'bhigamanaṃ brahman mogham etad bhaviṣyati
      putro mamāyaṃ bhagavan kuvalāśva iti smṛtaḥ
  3 dhṛtimān kṣiprakārī ca vīryeṇāpratimo bhuvi
      priyaṃ vai sarvam etat te kariṣyati na saṃśayaḥ
  4 putraiḥ parivṛtaḥ sarvaiḥ śūraiḥ parighabāhubhiḥ
      visarjayasva māṃ brahman nyastaśastro 'smi sāṃpratam
  5 tathāstv iti ca tenokto munināmita tejasā
      sa tam ādiśya tanayam uttaṅkāya mahātmane
      kriyatām iti rājarṣir jagāma vanam uttamam
  6 [y]
      ka eṣa bhagavan daityo mahāvīryas tapodhana
      kasya putro 'tha naptā vā etad icchāmi veditum
  7 evaṃ mahābalo daityo na śruto me tapodhana
      etad icchāmi bhagavan yāthātathyena veditum
      sarvam eva mahāprājña vistareṇa tapodhana
  8 [mārk]
      śṛṇu rājann idaṃ sarvaṃ yathāvṛttaṃ narādhipa
      ekārṇave tadā ghore naṣṭe sthāvarajaṅgame
      pranaṣṭeṣu ca bhūteṣu sarveṣu bharatarṣabha
  9 prabhavaḥ sarvabhūtānāṃ śāśvataḥ puruṣo 'vyayaḥ
      suṣvāpa bhagavān viṣṇur ap śayyām eka eva ha
      nāgasya bhoge mahati śeṣasyāmita tejasaḥ
  10 lokakartā mahābhāga bhagavān acyuto hariḥ
     nāgabhogena mahatā parirabhya mahīm imām
 11 svapatas tasya devasya padmaṃ sūryasamaprabham
     nābhyāṃ viniḥsṛtaṃ tatra yatrotpannaḥ pitāmahaḥ
     sākṣāl lokagurur brahmā padme sūryendusaprabhe
 12 caturvedaś caturmūrtis tathaiva ca caturmukhaḥ
     svaprabhāvād durādharṣo mahābalaparākramaḥ
 13 kasya cit tv atha kālasya dānavau vīryavattarau
     madhuś ca kaiṭabhaś caiva dṛṣṭavantau hariṃ prabhum
 14 śayānaṃ śayane divye nāgabhoge mahādyutim
     bahuyojanavistīrṇe bahu yoganam āyate
 15 kirīṭakaustubha dharaṃ pītakauśeyavāsasam
     dīpyamānaṃ śriyā rājaṃs tejasā vapuṣā tathā
     sahasrasūryapratimam adbhutopamadarśanam
 16 vismayaḥ sumahān āsīn madhukaiṭabhayos tadā
     dṛṣṭvā pitāmahaṃ caiva padme padmanibhekṣaṇam
 17 vitrāsayetām atha tau brahmāṇam amitaujasam
     vitrasyamāno bahuśo brahmā tābhyāṃ mahāyaśaḥ
     akampayat padmanālaṃ tato 'budhyata keśavaḥ
 18 athāpaśyata govindo dānavau vīrtavattarau
     dṛṣṭvā tāv abravīd devaḥ svāgataṃ vāṃ mahābalau
     dadāni vāṃ varaṃ śreṣṭhaṃ prītir hi mama jāyate
 19 tau prahasya hṛṣīkeśaṃ mahāvīryau mahāsurau
     pratyabrūtāṃ mahārāja sahitau madhusūdanam
 20 āvāṃ varaya deva tvaṃ varadau svaḥ surottama
     dātārau svo varaṃ tubhyaṃ tad bravīhy avicārayan
 21 [bhag]
     pratigṛhṇe varaṃ vīrāv īpsitaś ca varo mama
     yuvāṃ hi vīryasaṃpannau na vām asti samaḥ pumān
 22 vadhyatvam upagacchetāṃ mama satyaparākramau
     etad icchāmy ahaṃ kāmaṃ prāptuṃ lokahitāya vai
 23 [m-k]
     anṛtaṃ noktapūrvaṃ nau svaireṣv api kuto 'nyathā
     satye dharme ca niratau viddhy āvāṃ puruṣottama
 24 bale rūpe ca vīrye ca śame ca na samo 'sti nau
     dharme tapasi dāne ca śīlasattvadameṣu ca
 25 upaplavo mahān asmān upāvartata keśava
     uktaṃ pratikuruṣva tvaṃ kālo hi duratikramaḥ
 26 āvām icchāvahe devakṛtam ekaṃ tvayā vibho
     anāvṛte 'sminn ākāśe vadhaṃ suravarottama
 27 putratvam abhigacchāva tava caiva sulocana
     vara eṣa vṛto deva tad viddhi surasattama
 28 [bhag]
     bāḍham evaṃ kariṣyāmi sarvam etad bhaviṣyati
 29 [m-k]
     vicintya tv atha govindo nāpaśyad yad anāvṛtam
     avakāśaṃ pṛthivyāṃ vā divi vā madhusūdanaḥ
 30 svakāv anāvṛtāv ūrū dṛṣṭvā devavaras tadā
     madhukaiṭabhayo rājañ śirasī madhusūdanaḥ
     cakreṇa śitadhāreṇa nyakṛntata mahāyaśaḥ

SECTION CLXLIV

Markandeya continued, "Listen now to another story. One day as king Yayati, the son of Nahusha, was sitting on his throne, surrounded by the citizens, there came unto him a Brahmana desirous of soliciting wealth for his preceptor, and approaching the king, the Brahmana said, 'O king, I beg of thee wealth for my preceptor according to my covenant.' And the king said, 'O Holy One, tell me what thy covenant is.' And thereupon the Brahmana said, 'O king, in this world when men are asked for alms, they entertain contempt for him that asketh it. I therefore, ask thee, O king, with what feelings thou wilt give me what I ask and upon which I have set my heart.' And the king replied saying, 'Having given away a thing, I never boast of it. I never also listen to solicitations for things that cannot be given. I listen, however, to prayers for things that can be given and giving them away I always become happy. I will give thee a thousand kine. The Brahmana that asks me for a gift is always dear to me. I am never angry with the person that begs of me and I am never sorry for having given away a thing!' And the Brahmana then obtained from the king a thousand kine and went away."

Book 3
Chapter 195

  1 [mārk]
      dhundhur nāma mahātejā tayoḥ putro mahādyutiḥ
      sa tapo 'tapyata mahan mahāvīryaparākramaḥ
  2 atiṣṭhad ekapādena kṛśo dhamani saṃtataḥ
      tasmai brahmā dadau prīto varaṃ vavre sa ca prabho
  3 devadānava yakṣāṇāṃ sarpagandharvarakṣasām
      avadhyo 'haṃ bhaveyaṃ vai vara eṣa vṛto mayā
  4 evaṃ bhavatu gaccheti tam uvāca pitāmahaḥ
      sa evam uktas tat pādau mūrdhnā spṛśya jagāma ha
  5 sa tu dhundhur varaṃ labdhvā mahāvīryaparākramaḥ
      anusmaran pitṛvadhaṃ tato viṣṇum upādravat
  6 sa tu devān sagandharvāñ jitvā dhundhur amarṣaṇaḥ
      babādha sarvān asakṛd devān viṣṇuṃ ca vai bhṛśam
  7 samudro bālukā pūrṇa ujjānaka iti smṛtaḥ
      āgamya ca sa duṣṭātmā taṃ deśaṃ bharatarṣabha
      bādhate sma paraṃ śaktyā tam uttaṅkāśramaṃ prabho
  8 antarbhūmi gatas tatra vālukāntarhitas tadā
      madhukaiṭabhayoḥ putro dhundhur bhīmaparākramaḥ
  9 śete lokavināśāya tapobalasamāśritaḥ
      uttaṅkasyāśramābhyāśe niḥśvasan pāvakārciṣaḥ
  10 etasminn eva kāle tu saṃbhṛtya balavāhanaḥ
     kuvalāśvo narapatir anvito balaśālinām
 11 sahasrair ekaviṃśatyā putrāṇām arimardanaḥ
     prāyād uttaṅka sahito dhundhos tasya niveśanam
 12 tam āviśat tato viṣṇur bhagavāṃs tejasā prabhuḥ
     uttaṅkasya niyogena lokānāṃ hitakāmyayā
 13 tasmin prayāte durdharṣe divi śabdo mahān abhūt
     eṣa śrīmān nṛpasuto dhundhumāro bhaviṣyati
 14 divyaiś ca puṣpais taṃ devāḥ samantāt paryavākiran
     devadundubhayaś caiva neduḥ svayam udīritāḥ
 15 śītaś ca vāyuḥ pravavau prayāṇe tasya dhīmataḥ
     vipāṃsulāṃ mahīṃ kurvan vavarṣa ca sureśvaraḥ
 16 antarikṣe vimānāni devatānāṃ yudhiṣṭhira
     tatraiva samadṛśyanta dhundhur yatra mahāsuraḥ
 17 kuvalāśvasya dhundhoś ca yuddhakautūhalānvitāḥ
     devagandharvasahitāḥ samavaikṣan maharṣayaḥ
 18 nārāyaṇena kauravya tejasāpyāyitas tadā
     sa gato nṛpatiḥ kṣipraṃ putrais taiḥ sarvatodiśam
 19 arṇavaṃ khānayām āsa kuvalāśvo mahīpatiḥ
     kuvalāśvasya putrais tu tasmin vai vālukārṇave
 20 saptabhir divasaiḥ khātvā dṛṣṭo dhundhur mahābalaḥ
     āsīd ghoraṃ vapus tasya vālukāntarhitaṃ mahat
     dīpyamānaṃ yathā sūryas tejasā bharatarṣabha
 21 tato dhundhur mahārāja diśam āśritya paścimām
     supto 'bhūd rājaśārdūla kālānalasamadyutiḥ
 22 kuvalāśvasya putrais tu sarvataḥ parivāritaḥ
     abhidurtaḥ śarais tīkṣṇair gadābhir musalair api
     paṭṭiṣaiḥ parighaiḥ prāsaiḥ khaḍgaiś ca vimalaiḥ śitaiḥ
 23 sa vadhyamānaḥ saṃkruddhaḥ samuttasthau mahābalaḥ
     kruddhaś cābhakṣayat teṣāṃ śastrāṇi vividhāni ca
 24 āsyād vaman pāvakaṃ sa saṃvartaka samaṃ tadā
     tān sarvān nṛpateḥ putrān adahat svena tejasā
 25 mukhajenāgninā kruddho lokān udvartayann iva
     kṣaṇena rājaśārdūla pureva kapilaḥ prabhuḥ
     sagarasyātmajān kruddhas tad adbhutam ivābhavat
 26 teṣu krodhāgnidagdheṣu tadā bharatasattama
     taṃ prabuddhaṃ mahātmānaṃ kumbhakarṇam ivāparam
     āsasāda mahātejā kuvalāśvo mahīpatiḥ
 27 tasya vāri mahārāja susrāva bahu dehataḥ
     tad āpīyata tat tejo rājā vārimayaṃ nṛpa
     yogī yogena vahniṃ ca śamayām āsa vāriṇā
 28 brahmāstreṇa tadā rājā daityaṃ krūpa parākramam
     dadāha bharataśreṣṭha sarvalokābhayāya vai
 29 so 'streṇa dagdhvā rājarṣiḥ kuvalāśvo mahāsuram
     suraśatrum amitraghnas trilokeśa ivāparaḥ
     dhudhumāra iti khyāto nāmnā samabhavat tataḥ
 30 prītaiś ca tridaśaiḥ sarvair maharṣisahitais tadā
     varaṃ vṛṇīṣvety uktaḥ sa prāñjaliḥ praṇatas tadā
     atīva mudito rājann idaṃ vacanam abravīt
 31 dadyāṃ vittaṃ dvijāgryebhyaḥ śatrūṇāṃ cāpi durjayaḥ
     sakhyaṃ ca viṣṇunā me syād bhūteṣv adroha eva ca
     dharme ratiś ca satataṃ svarge vāsas tathākṣayaḥ
 32 tathāstv iti tato devaiḥ prītair uktaḥ sa pārthivaḥ
     ṛṣibhiś ca sagandharvair uttaṅkena ca dhīmatā
 33 sabhājya cainaṃ vividhair āśīrvādais tato nṛpam
     devā maharṣayaś caiva svāni sthānāni bhejire
 34 tasya putrās trayaḥ śiṣṭā yudhiṣṭhira tadābhavan
     dṛḍhāśvaḥ kapilāśvaś ca candrāśvaś caiva bhārata
     tebhyaḥ paramparā rājann ikṣvākūṇāṃ mahātmanām
 35 evaṃ sa nihatas tena kuvalāśvena sattama
     dhundhur daityo mahāvīryo madhukaiṭabhayoḥ sutaḥ
 36 kuvalāśvas tu nṛpatir dhundhumāra iti smṛtaḥ
     nāmnā ca guṇasaṃyuktas tadā prabhṛti so 'bhavat
 37 etat te sarvam ākhyātaṃ yan māṃ tvaṃ paripṛcchasi
     dhaundhumāram upākhyānaṃ prathitaṃ yasya karmaṇā
 38 idaṃ tu punyam ākhyānaṃ viṣṇoḥ samanukīrtanam
     śṛṇuyād yaḥ sa dharmātmā putravāṃś ca bhaven naraḥ
 39 āyusmān dhṛtimāṃś caiva śrutvā bhavati parvasu
     na va vyādhibhayaṃ kiṃ cit prāpnoti vigatajvaraḥ

SECTION CLXLV

Vaisampayana said, "The son of Pandu again addressed the Rishi and said, 'Speak thou unto us of the high fortune of royal Kshatriyas!' And Markandeya said, 'There were two kings of the name of Vrishadarbha and Seduka and both of them were conversant with morals and with weapons of attack and defence. And Seduka knew that Vrishadarbha had from his boyhood an unuttered vow that he would give no other metal unto Brahmanas save gold and silver. And once on a time a Brahmana having completed his study of the Vedas came unto Seduka and uttering a benediction upon him begged of him wealth for his preceptor, saying, 'Give me a thousand steeds.' And thus addressed, Seduka said unto him, 'It is not possible for me to give thee this for thy preceptor. Therefore, go thou unto king Vrishadarbha, for, O Brahmana, he is a highly virtuous king. Go and beg of him. He will grant thy request. Even this is his unuttered vow.' Hearing these words that Brahmana went to Vrishadarbha and begged of him a thousand steeds, and the king thus solicited, struck the Brahmana with a whip and thereupon the Brahmana said, 'Innocent as I am, why dost thou attack me thus?' And the Brahmana was on the point of cursing the king, when the latter said, 'O Brahmana, dost thou curse him that doth not give thee what thou askest? Or, is this behaviour proper for a Brahmana?' And the Brahmana said, 'O king of kings, sent unto thee by Seduka, I come before thee for this.' The king said, 'I will give thee now whatever tribute may come to me before the morning expire. How indeed, can I send away the man empty-handed who hath been whipped by me.' And having said this the king gave unto that Brahmana the entire proceeds of that day and that was more than the value of a thousand horses.'"

Book 3
Chapter 196

 1 [vai]
      tato yudhiṣṭhiro rājā mārkaṇḍeyaṃ mahādyutim
      papraccha bharataśreṣṭha dharmapraśnaṃ sudurvacam
  2 śrotum icchāmi bhagavan strīṇāṃ māhātmyam uttamam
      kathyamānaṃ tvayā vipra sūkṣmaṃ dharmaṃ ca tattvataḥ
  3 pratyakṣeṇa hi viprarṣau devā dṛśyanti sattama
      sūryacandramasau vāyuḥ pṛthivī bahnir eva ca
  4 pitā mātā ca bhagavan gāva eva ca sattama
      yac cānyad eva vihitaṃ tac cāpi bhṛgunandana
  5 manye 'haṃ guruvat sarvam ekapatnyas tathā striyaḥ
      pativratānāṃ śuśrūṣā duṣkarā pratibhāti me
  6 pativratānāṃ māhātmyaṃ vaktum arhasi naḥ prabho
      nirudhya cendriyagrāmaṃ mano saṃrudhya cānagha
      patiṃ daivatavac cāpi cintayantyaḥ sthitā hi yāḥ
  7 bhagavan duṣkaraṃ hy etat pratibhāti mama prabho
      mātā pitṛṣu śuśrūṣā strīṇāṃ bhartṛṣu ca dvija
  8 strīṇāṃ dharmāt sughorād dhi nānyaṃ paśyāmi duṣkaram
      sādhv ācārāḥ striyo brahman yat kurvanti sadādṛtāḥ
      duṣkaraṃ bata kurvanti pitaro mātaraś ca vai
  9 epa patnyaś ca yā nāryo yāś ca satyaṃ vadanty uta
      kukṣiṇā daśa māsāṃś ca garbhaṃ saṃdhārayanti yāḥ
      nāryaḥ kālena saṃbhūya kim adbhutataraṃ tataḥ
  10 saṃśayaṃ paramaṃ prāpya vedānām atulām api
     prajāyante sutān nāryo duḥkhena mahatā vibho
     puṣṇanti cāpi mahatā snehena dvijasattama
 11 ye ca krūreṣu sarveṣu vartamānā jugupsitāḥ
     svakarma kurvanti sadā duṣkaraṃ tac ca me matam
 12 kṣatradharmasamācāraṃ tathyaṃ cākhyāhi me dvija
     dharmaḥ sudurlabho vipra nṛśaṃsena durātmanā
 13 etad icchāmi bhagavan praśnaṃ praśnavidāṃ vara
     śrotuṃ bhṛgukulaśreṣṭha śuśrūṣe tava suvrata
 14 [mārk]
     hanta te sarvam ākhyāsye praśnam etaṃ sudurvacam
     tattvena bharataśreṣṭha gadatas tan nibodha me
 15 mātaraṃ sadṛśīṃ tāta pitṝn anye ca manyate
     kuṣkaraṃ kurute mātā vivardhayati yā prajāḥ
 16 tapasā devatejyābhir vandanena titikṣayā
     abhicārair upāyaiś ca īhante pitaraḥ sutān
 17 evaṃ kṛcchreṇa mahatā putraṃ prāpya sudurlabham
     cintayanti sadā vīra dīdṛśo 'yaṃ bhaviṣyati
 18 āśaṃsate ca putreṣu pitā mātā ca bhārata
     yaśo kīrtim athaiśvaryaṃ prajā dharmaṃ tathaiva ca
 19 tayor āśāṃ tu saphalāṃ yaḥ karoti sa dharmavit
     pitā mātā ca rājendra tuṣyato yasya nityadā
     iha pretya ca tasyātha kīrtir dharmaś ca śāśvataḥ
 20 naiva yajñaḥ striyaḥ kaś cin na śrāddhaṃ nopavāsakam
     yā tu bhartari śuśrūṣā tayā svargam upāśnute
 21 etat prakaraṇaṃ rājann adhikṛtya yudhiṣṭhira
     prativratānāṃ niyataṃ dharmaṃ cāvahitaḥ śṛṇu

SECTION CLXLVI

"Markandeya said, 'One day it was resolved by the gods that they should descend on the earth and try the goodness and virtue of king Sivi, the son of Usinara. And addressing each other,--'Well'--Agni and Indra came to the earth. And Agni took the form of a pigeon flying away from Indra who pursued him in the form of a hawk, and that pigeon fell upon the lap of king Sivi who was seated on an excellent seat. And the priest thereupon addressing the king said, 'Afraid of the hawk and desirous of saving its life, this pigeon hath come to thee for safety. The learned have said that the falling of a pigeon upon one's body forebodeth a great danger. Let the king that understands omens give away wealth for saving himself from the danger indicated.' And the pigeon also addressed the king and said, 'Afraid of the hawk and desirous of saving my life I have come to thee for protection. I am a Muni. Having assumed the form of a pigeon, I come to thee as a seeker of thy protection. Indeed, I seek thee as my life. Know me as one possessed of Vedic lore, as one leading the Brahmacharya mode of life, as one possessed also of self-control
p. 402
and ascetic virtues. And know me further as one that has never spoken disagreeably unto his preceptor, as one possessed of every virtue indeed, as one that is sinless. I repeat the Vedas, I know their prosody; indeed, I have studied all the Vedas letter by letter. I am not a pigeon. Oh, do not yield me up to the hawk. The giving up of a learned and pure Brahmana can never be a good gift.' And after the pigeon said so, the hawk addressed the king, and said, 'Creatures do not come into the world in the same particular order. In the order of creation, thou mayst, in a former birth, have been begotten by this pigeon. It is not proper for thee, O king, to interfere with my food by protecting this pigeon (even though he might have been thy father).' And thus addressed, the king said, 'Hath any one, before this, seen birds thus speak the pure speech of man? Knowing what this pigeon sayeth, and this hawk also, how can we act to-day according to virtue? He that giveth up an affrighted creature seeking protection, unto its foe, doth not obtain protection when he is in need of it himself. Indeed, the very clouds do not shower rain seasonably for him, and the seeds though scattered do not grow for him. He that giveth up an afflicted creature seeking protection unto its foe, hath to see his offspring die in childhood. The ancestor of such a person can never dwell in heaven; indeed, the very gods decline to accept the libations of clarified butter poured by him into the fire. He that giveth up an affrighted creature seeking protection, unto its foe, is struck with the thunder-bolt by the gods with Indra at their head. The food that he eateth is unsanctified, and he, of a narrow soul, falleth from heaven very soon. O hawk, let the people of the Sivi tribe place before thee a bull cooked with rice instead of this pigeon. And let them also carry to the place where thou livest in joy, meat in abundance.' And hearing this, the hawk said, 'O king, I do not ask for a bull, nor, indeed, any other meat, nor meat more in quantity than that of this pigeon. It hath been given to me by the gods. The creature, therefore, is my food today in consequence of its death that hath been ordained. Therefore, O monarch, give it up to me.' Thus addressed by the hawk, the king said, 'Let my men see and carefully carry the bull to thee with every limb entire. Let that bull be the ransom of this creature afflicted with fright and let it be carried to thee before my eyes. Oh, slay not this pigeon! I will yield up my very life, yet I would not give up this pigeon. Dost thou not know, O hawk, that this creature looketh like a sacrifice with the Soma juice? O blessed one, cease to take so much trouble for it. I cannot, by any means, yield up the pigeon to thee. Or, O hawk, if it pleases thee, command me to do some such thing which I may do for thee, which may be agreeable to thee, and upon doing which the men of the Sivi tribe may yet in joy bless me in terms of applause. I promise thee that I will do what thou mayst did me do.' And at this appeal of the king, the hawk said, 'O king, if thou givest me as much flesh as would be equal to the weight of the pigeon, cutting it off thy right thigh; then can the pigeon be properly saved by thee; then wouldst thou do what would be agreeable to me and what the men of the Sivi tribe would speak of in terms of praise.' And the king agreed to this and he cut off a piece of flesh from his right thigh and weighed it against the pigeon. But the pigeon
p. 403
weighed heavier. And thereupon the king cut off another piece of his flesh, but the pigeon still weighed heavier, and then the king cut off pieces of flesh from all parts of his body and placed them on the scale. But the pigeon still weighed heavier, and then the king himself ascended the scale and he felt no grief at this and beholding this, the hawk disappeared there saying--(The pigeon hath been) Saved,--And the king asked the pigeon saying, 'O pigeon, let the Sivis know who the hawk is. None but the lord of the universe could do as he did. O Holy One, answer thou this question of mine!' And the pigeon then said, 'I am the smoke-bannered Agni called also Vaiswanara. The hawk is none other than Sachi's lord armed with the thunder-bolt. O son of Suratha, thou art a bull among men. We came to try thee. These pieces of flesh, O king, that thou hast cut off with thy sword from thy body for saving me have caused gashes in thy body. I will make these marks auspicious and handsome and they will be of the colour of gold and emit a sweet perfume, and earning great fame and respected by the gods and the Rishis thou shall long rule these subjects of thine, and a son will spring from thy flank who shall be called Kapataroman. O king, thou shalt obtain this son of the name of Kapataroman from out of thy own body and thou wilt behold him become the foremost of the Saurathas, blazing with renown, possessed of bravery and great personal beauty!"

Book 3
Chapter 197

1 [mārk]
      kaś cid dvijātipravaro vedādhyāyī tapodhanaḥ
      tapasvī dharmaśīlaś ca kauśiko nāma bhārata
  2 sāṅgopaniṣadān vedān adhīte dvijasattamaḥ
      sa vṛkṣamūle kasmiṃś cid vedān uccārayan sthitaḥ
  3 upariṣṭāc ca vṛkṣasya balākā saṃnyalīyata
      tayā purīṣam utsṛṣṭaṃ brāhmaṇasya tadopari
  4 tām avekṣya tataḥ kruddhaḥ samapadhyāyata dvijaḥ
      bhṛṣaṃ krodhābhibhūtena balākā sā nirīkṣitā
  5 apadhyātā ca vipreṇa nyapatad vasudhātale
      balākāṃ patitāṃ dṛṣṭvā gatasattvām acetanām
      kāruṇyād abhisaṃtaptaḥ paryaśocata tāṃ dvijaḥ
  6 akāryaṃ kṛtavān asmi raga dveṣabalāt kṛtaḥ
      ity uktvā bahuśo vidvān grāmaṃ bhaikṣāya saṃśritaḥ
  7 grāme śucīni pracaran kulāni bharatarṣabha
      praviṣṭas tat kulaṃ yatra pūrvaṃ caritavāṃs tu saḥ
  8 dehīti yācamāno vai tiṣṭhety uktaḥ striyā tataḥ
      śaucaṃ tu yāvat kurute bhājanasya kuṭumbinī
  9 etasminn antare rājan kṣudhā saṃpīḍito bhṛṣam
      bhartā praviṣṭaḥ sahasā tasyā bharatasattama
  10 sā tu dṛṣṭvā patiṃ sādhvī brāhmaṇaṃ vyapahāya tam
     pādyam ācamanīyaṃ ca dadau bhartre tathāsanam
 11 prahvā paryacarac cāpi bhartāram asitekṣaṇā
     āhāreṇātha bhakṣaiś ca vākyaiḥ sumadhurais tathā
 12 ucchiṣṭaṃ bhuñjate bhartuḥ sā tu nityaṃ yudhiṣṭhira
     daivataṃ ca patiṃ mene bhartuś cittānusāriṇī
 13 na karmaṇā na manasā nātyaśnān nāpi cāpibat
     taṃ sarvabhāvopagatā patiśuśrūṣaṇe ratā
 14 sādhv ācārā śucir dakṣā kuṭumbasya hitaiṣiṇī
     bhartuś cāpi hitaṃ yat tat satataṃ sānuvartate
 15 devatātithibhṛtyānāṃ śvaśrū śvaśurayos tathā
     śuśrūṣaṇaparā nityaṃ satataṃ saṃyatendriyā
 16 sā brāhmaṇaṃ datā dṛṣṭvā saṃsthitaṃ bhaikṣa kāṅkṣiṇam
     kurvatī patiśuśrūṣāṃ sasmārātha śubhekṣaṇā
 17 vrīḍitā sābhavat sādhvī tadā bharatasattama
     bhikṣām ādāya viprāya nirjagāma yaśasvinī
 18 [brā]
     kim idaṃ bhavati tvaṃ māṃ tiṣṭhety uktvā varāṅgane
     uparodhaṃ kṛtavatī na visarjitavaty asi
 19 [mārk]
     brāhmaṇaṃ krodhasaṃtaptaṃ jvalantam iva tejasā
     dṛṣṭvā sādhvī manuṣyendra sāntvapūrvaṃ vaco 'bravīt
 20 kṣantum arhasi me vipra bhartā me daivataṃ mahat
     sa cāpi kṣudhitaḥ śrāntaḥ prāptaḥ śuśrūṣito mayā
 21 [brā]
     brāhmaṇā na garīyāṃso garīyāṃs te patiḥ kṛtaḥ
     gṛhastha dharme vartantī brāhmaṇān avamanyase
 22 indro 'py eṣāṃ praṇamate kiṃ punar mānuṣā bhuvi
     avalipte na jānīṣe vṛddhānāṃ na śrutaṃ tvayā
     brāhmaṇā hy agnisadṛṣā daheyuḥ pṛthivīm api
 23 [strī]
     nāvajānāmy ahaṃ viprān devais tulyān manasvinaḥ
     aparādham imaṃ vipra kṣantum arhasi me 'nagha
 24 jānāmi tejo viprāṇāṃ mahābhāgyaṃ ca dhīmatām
     apeyaḥ sāgaraḥ krodhāt kṛto hi lavaṇodakaḥ
 25 tathaiva dīptatapasāṃ munīnāṃ bhāvitātmanām
     yeṣāṃ krodhāgnir adyāpi daṇḍake nopaśāmyati
 26 brahmaṇānāṃ paribhavād vatāpiś ca durātmavān
     agastyam ṛṣim āsādya jīrṇaḥ krūro mahāsuraḥ
 27 prabhāvā bahavaś cāpi śrūyante brahmavādinam
     krodhaḥ suvipulo brahman prasādaś ca mahātmanām
 28 asmiṃs tv atikrame brahman kṣantum arhasi me 'nagha
     patiśuśrūṣayā dharmo yaḥ sa me rocate dvija
 29 daivateṣv api sarveṣu bhartā me daivataṃ param
     aviśeṣeṇa tasyāhaṃ kuryāṃ dharmaṃ dvijottama
 30 śuśrūṣāyāḥ phalaṃ paśya patyur brāhmaṇa yādṛśam
     balākā hi tvayā dagdhā roṣāt tad viditaṃ mama
 31 krodhaḥ śatruḥ śarīrastho manuṣyāṇāṃ dvijottama
     yaḥ krodhamohau tyajati taṃ devā brāhmaṇaṃ viduḥ
 32 yo vaded iha satyāni guruṃ saṃtoṣayeta ca
     hiṃsitaś ca na hiṃseta taṃ devā brāhmaṇaṃ viduḥ
 33 jitendriyo dharmaparaḥ svādhyāyanirataḥ śuciḥ
     kāmakrodhau vaśe yasya taṃ devā brāhmaṇaṃ viduḥ
 34 yasya cātmasamo loko dharmajñasya manasvinaḥ
     sarvadharmeṣu ca ratas taṃ devā brāhmaṇaṃ viduḥ
 35 yo 'dhyāpayed adhīyīta yajed vā yājayīta vā
     dadyād vāpi yathāśakti taṃ devā brāhmaṇaṃ viduḥ
 36 brahmacārī ca vedānyo adhīyīta dvijottamaḥ
     svākhyāye cāpramatto vai taṃ devā brāhmaṇaṃ viduḥ
 37 yad brāhmaṇānāṃ kuśalaṃ tad eṣāṃ parikīryayet
     satyaṃ tathā vyaharatāṃ nānṛte ramate manaḥ
 38 dhanaṃ tu brāhmaṇasyāhuḥ svādhyāyaṃ damam ārjavam
     indriyāṇāṃ nigrahaṃ ca śāśvataṃ dvijasattama
     satyārjave dharmam āhuḥ paraṃ dharmavido janāḥ
 39 durjñeyaḥ śāśvato dharmaḥ sa tu satye pratiṣṭhitaḥ
     śrutipramāṇo dharmaḥ syād iti vṛddhānuśāsanam
 40 bahudhā dṛśyate dharmaḥ sūkṣma eva dvijottama
     bhavān api ca dharmajñaḥ svādhyāyanirataḥ śuciḥ
     na tu tattvena bhagavan dharmān vetsīti me matiḥ
 41 mātā pitṛbhyāṃ śuśrūṣuḥ satyavādī jitendriyaḥ
     mithilāyāṃ vasan vyādhaḥ sa te dharmān pravakṣyati
     tatra gacchasva bhadraṃ te yathākāmaṃ dvijottama
 42 atyuktam api me sarvaṃ kṣantum arhasy anindita
     striyo hy avadhyāḥ sarveṣāṃ ye dharmaviduṣo janāḥ
 43 [brā]
     prīto 'smi tava bhadraṃ te gataḥ krodhaś ca śobhane
     upālambhas tvayā hy ukto mama niḥśreyasaṃ param
     svasti te 'stu gamiṣyāmi sādhayiṣyāmi śobhane
 44 [mārk]
     tayā visṛṣṭṭo nirgamya svam eva bhavanaṃ yayau
     vinindan sa dvijo ''tmānaṃ kauśiko narasattama

SECTION CLXLVII

Vaisampayana said, "And the son of Pandu once more addressed Markandeya, saying, 'Tell us again of the great good fortune of kings.' And Markandeya said, 'There came unto the horse-sacrifice of king Ashtaka of Viswamitra's race, many kings. And there came unto that sacrifice the three brothers also of that king, viz., Pratardana, Vasumanas, and Sivi, the son of Usinara. And after the sacrifice was completed, Ashtaka was proceeding on his car along with his brothers when they all beheld Narada coming that way and they saluted the celestial Rishi and said unto him, 'Ride thou on this car with us. And Narada, saying, So be it, mounted on the car, and one among those kings having gratified the holy and celestial Rishi Narada, said, O Holy One, I desire, to ask thee something.' And the Rishi said, 'Ask.' And the person, thus permitted, said, 'All four of us are blessed with long lives and have indeed every virtue. We shall, therefore, be permitted to go to a certain heaven and dwell there for a long period. Who amongst us, however, O king, shall fall down first?' Thus questioned the Rishi said, 'This Ashtaka shall first come down.' And thereupon the enquirer asked, 'For what cause?' And the Rishi answered, 'I lived for a few days in the abode of Ashtaka. He carried me (one day) on his car out of the town and there I beheld thousands of kine distinguished from one another by difference of hue. And beholding those kine I asked Ashtaka whose they were and Ashtaka answered me, saying, 'I have given away these kine. By this answer he gave expression to his own praise. It is for this answer of his that Ashtaka shall have
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to come down.' And after Narada had said so, one of them again enquired, saying, 'Three of us then will stay in heaven. Amongst us three, who shall fall down first?' And the Rishi answered, Pratardana.' And the enquirer asked, 'For what cause?' And the Rishi answered, 'I lived for some days in the abode of Pratardana also. And he carried me on his car one day. And while doing so, a Brahmana asked him saying, 'Give me a horse!' And Pratardana replied, 'After returning, I will give thee one!' And thereupon the Brahmana said, 'Let it be given to me soon.' And as the Brahmana spoke those words, the king gave unto him the steed that had been yoked on the right-hand wheel of the car. And there came unto him another Brahmana desirous of obtaining a steed. And the king having spoken to him in the same way, gave him the steed that had been yoked on the left wheel of his car. And having given away the horse unto him, the king proceeded on his journey. And then there came unto the king another Brahmana desirous of obtaining a horse. And the king soon gave him the horse on the left front of his car, unyoking the animal. And having done so, the king proceeded on his journey. And then there came unto the king another Brahmana desirous of obtaining a horse. And the king said unto him, 'Returning, I will give thee a horse.' But the Brahmana said, 'Let the steed be given to me soon.' And the king gave him the only horse he had. And seizing the yoke of the car himself, the king began to draw it. And as he did so, he said, 'There is now nothing for the Brahmanas.' The king had given away, it is true, but he had done so with detraction. And for that speech of his, he shall have to fall down from heaven. And after the Rishi had said so, of the two that remained, one asked, 'Who amongst us two shall fall down?' And the Rishi answered, 'Vasumanas.' And the enquirer asked, 'For what reason?' And Narada said, 'In course of my wanderings I arrived at the abode of Vasumanas. And at that time the Brahmanas were performing the ceremony of Swastivachana for the sake of a flowery car. 1 And I approached the king's presence. And after the Brahmanas had completed the ceremony, the flowery car became visible to them. And I praised that car, and thereupon the king told me, 'Holy one, by thee hath this car been praised. Let this car, therefore, be thine.' And after this I went to Vasumanas another time when I was in need of a (flowery) car. And I admired the car, and the king said, 'It is thine.' And I went to the king a third time and admired the car again. And even then the king exhibiting the flowery car to the Brahmanas, cast his eyes on me, and said, 'O holy one, thou hast praised the flowery car sufficiently." And the king only said these words, without making me a gift of that car. And for this he
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will fall down from heaven.'
"And one among them said, 'Of the one who is to go with thee, who will go and who will fall down?' And Narada answered, saying, 'Sivi will go, but I will fall down.' 'For what reason?' asked the enquirer. And Narada said, 'I am not the equal of Sivi. For one day a Brahmana came unto Sivi and addressing him, said, 'O Sivi, I came to thee for food.' And Sivi replied unto him, saying. 'What shall I do? Let me have thy orders.' And the Brahmana answered, 'This thy son known by the name of Vrihadgarbha should be killed. And, O king, cook him for my food.' And hearing this, I waited to see what would follow. And Sivi then killed his son and cooking him duly and placing that food in a vessel and taking it upon his head, he went out in search of the Brahmana and while Sivi was thus seeking, for the Brahmana, some one told him, The Brahmana thou seekest, having entered thy city, is setting fire to thy abode and he is also setting fire, in wrath, to thy treasury, thy arsenal, the apartments of the females and thy stables for horses and elephants.' And Sivi heard all this, without change of colour, and entering his city spoke unto the Brahmana, 'O holy one, the food has been cooked.' And the Brahmana hearing this spoke not a word and from surprise he stood with downcast looks. And Sivi with a view to gratifying the Brahmana said, 'O holy one, eat thou this.' And the Brahmana looking at Sivi for a moment said, 'Eat it thyself.' And thereupon Sivi said, 'Let it be so.' And Sivi cheerfully taking the vessel from his head desired to eat it and thereupon the Brahmana caught hold of Sivi's hand and addressing him said, 'Thou hast conquered wrath. There is nothing that thou canst not give unto the Brahmanas.' And saying this, that Brahmana adored Sivi, and then as Sivi cast his eyes before him, he beheld his son standing like a child of the gods, decked in ornaments and yielding a fragrance from his body and the Brahmana, having accomplished all this, made himself visible and it was Vidhatri himself who had thus come in that guise to try that royal sage, and after Vidhatri had disappeared, the counsellors addressed the king, saying, 'Thou knowest everything. For what didst thou do all this?' And Sivi answered, 'It was not for fame, nor for wealth, nor from desire of acquiring objects of enjoyment that I did all this. This course is not sinful. It is for this that I do all this. The path which is trodden by the virtuous is laudable. My heart always inclineth towards such a course. This high instance of Sivi's blessedness I know, and I have, therefore, narrated it duly!'"

Book 3
Chapter 198

  1 [mārk]
      cintayitvā tad āścaryaṃ striyā proktam aśeṣataḥ
      vinindan sa dvijo ''tmānam āgaḥ kṛta ivābabhau
  2 cintayānaḥ sa dharmasya sūkṣmāṃ gatim athābravīt
      śraddadhānena bhāvyaṃ vai gacchāmi mithilām aham
  3 kṛtātmā dharmavit tasyāṃ vyādho nivasate kila
      taṃ gacchāmy aham adyaiva dharmaṃ praṣṭuṃ tapodhanam
  4 iti saṃcintya manasā śraddadhānaḥ striyā vacaḥ
      balākā pratyayenāsau dharmyaiś ca vacanaiḥ śubhaiḥ
      saṃpratasthe sa mithilāṃ kautūhalasamanvitaḥ
  5 atikrāmann araṇyāni grāmāṃś ca nagarāṇi ca
      tato jagāma mithilāṃ janakena surakṣitām
  6 dharmasetu samākīrṇāṃ yajñotsava vatīṃ śubhām
      gopurāṭṭālakavatīṃ gṛhaprākāraśobhitām
  7 praviśya sa purīṃ ramyāṃ vimānair bahubhir vṛtām
      paṇyaiś ca bahubhir yuktāṃ suvibhaktamahāpathām
  8 aśvai rathais tathā nāgair yānaiś ca bahubhir vṛtām
      hṛṣṭapuṣṭa janākīrṇāṃ nityotsava samākulām
  9 so 'paśyad bahu vṛttāntāṃ brāhmaṇaḥ samatikraman
      dharmavyādham apṛcchac ca sa cāsya kathito dvijaiḥ
  10 apaśyat tatra gatvā taṃ sūnā madhye vyavasthitam
     mārgamāhiṣa māṃsāni vikrīṇantaṃ tapasvinam
     ākulatvāt tu kretṝṇām ekānte saṃsthito dvijaḥ
 11 sa tu jñātvā dvijaṃ prāptaṃ sahasā saṃbhramotthitaḥ
     ājagāma yato vipraḥ sthita ekānta āsane
 12 [vyādha]
     abhivādaye tvā bhagavan svāgataṃ te dvijottama
     ahaṃ vyādhas tu bhadraṃ te kiṃ karomi praśādhi mām
 13 ekapatnyā yad ukto 'si gaccha tvaṃ mithilām iti
     jānāmy etad ahaṃ sarvaṃ yadarthaṃ tvam ihāgataḥ
 14 [mārk]
     śrutvā tu tasya tad vākyaṃ sa vipro bhṛśaharṣitaḥ
     dvitīyam idam āścaryam ity acintayata dvijaḥ
 15 adeśasthaṃ hi te sthānam iti vyādho 'bravīd dvijam
     gṛhaṃ gacchāva bhagavan yadi rocayase 'nagha
 16 bāḍham ity eva saṃhṛṣṭo vipro vacanam abravīt
     agratas tu dvijaṃ kṛtvā sa jagāma grahān prati
 17 praviśya ca gṛhaṃ ramyam āsanenābhipūjitaḥ
     pādyam ācamanīyaṃ ca pratigṛhya dvijottamaḥ
 18 tataḥ sukhopaviṣṭas taṃ vyādhaṃ vacanam abravīt
     karmaitad vai na sadṛśaṃ bhavataḥ pratibhāti me
     anutapye bhṛśaṃ tāta tava ghoreṇa karmaṇā
 19 [vyādha]
     kulocitam idaṃ karma pitṛpaitāmahaṃ mama
     vartamānasya me dharme sve manyuṃ mā kṛthā dvija
 20 dhātrā tu vihitaṃ pūrvaṃ karma svaṃ pālayāmy aham
     prayatnāc ca gurū vṛddhau śuśrūṣe 'haṃ dvijottama
 21 satyaṃ vade nābhyasūye yathāśakti dadāmi ca
     devatātithibhṛtyānām avaśiṣṭena vartaye
 22 na kutsayāmy ahaṃ kiṃ cin na garhe balavattaram
     kṛtam anveti kartāraṃ purā karma dvijottama
 23 kṛṣigorakṣya vāṇijyam iha lokasya jīvanam
     daṇḍanītis trayī vidyā tena lokā bhavanty uta
 24 karma śūdre kṛṣir vaiśye saṃgrāmaḥ kṣatriye smṛtaḥ
     brahmacaryaṃ tapo mantrāḥ satyaṃ ca brāhmaṇe sadā
 25 rājā praśāsti dharmeṇa svakarma niratāḥ prajāḥ
     vikarmāṇaś ca ye ke cit tān yunakti svakarmasu
 26 bhetavyaṃ hi sadā rājñāṃ prajānām adhipā hi te
     mārayanti vikarmasthaṃ lubdhā mṛgam iveṣubhiḥ
 27 janakasyeha viprarṣe vikarmastho na vidyate
     svakarma niratā varṇāś catvārāpi dvijottama
 28 sa eṣa janako rājā durvṛttam api cet sutam
     daṇḍyaṃ daṇḍe nikṣipati tathā na glāti dhārmikam
 29 suyuktacāro nṛpatiḥ sarvaṃ dharmeṇa paśyati
     śrīś ca rājyaṃ ca daṇḍaś ca kṣatriyāṇāṃ dvijottama
 30 rājāno hi svadharmeṇa śriyam icchanti bhūyasīm
     sarveṣām eva varṇānāṃ trātā rājā bhavaty uta
 31 pareṇa hi hatān brahman varāhamahiṣān aham
     na svayaṃ hanmi viprarṣe vikrīṇāmi sadā tv aham
 32 na bhakṣayāmi māṃsāni ṛtugāmī tathā hy aham
     sadopavāsī ca tathā naktabhojī tathā dvija
 33 aśīlaś cāpi puruṣo bhūtvā bhavati śīlavān
     prāṇi hiṃsā rataś cāpi bhavate dhārmikaḥ punaḥ
 34 vyabhicārān narendrāṇāṃ dharmaḥ saṃkīryate mahān
     adharmo vardhate cāpi saṃkīryante tathā prajāḥ
 35 uruṇḍā vāmanāḥ kubjāḥ sthūlaśīrṣās tathaiva ca
     klībāś cāndhāś ca jāyante badhirā lambacūcukāḥ
     pārthivānām adharmatvāt prajānām abhavaḥ sadā
 36 sa eṣa rājā janakaḥ sarvaṃ dharmeṇa paśyati
     anugṛhṇan prajāḥ sarvāḥ svadharmaniratāḥ sadā
 37 ye caiva māṃ praśaṃsanti ye ca nindanti mānavāḥ
     sarvān supariṇītena karmaṇā toṣayāmy aham
 38 ye jīvanti svadharmeṇa saṃbhuñjante ca pārthivāḥ
     na kiṃ cid upajīvanti dakṣā utthāna śīlinaḥ
 39 śaktyānna dānaṃ satataṃ titikṣā dharmanityatā
     yathārhaṃ pratipūjā ca sarvabhūteṣu vai dayā
     tyāgān nānyatra martyānāṃ guṇās tiṣṭhanti pūruṣe
 40 mṛṣāvādaṃ pariharet kuryāt priyam ayācitaḥ
     na ca kāmān na saṃrambhān na dveṣād dharmam utsṛjet
 41 priye nātibhṛśaṃ hṛṣyed apriye na ca saṃjvaret
     na muhyed arthakṛcchreṣu na ca dharmaṃ parityajet
 42 karma cet kiṃ cid anyat syād itaran na samācaret
     yat kalyāṇam abhidhyāyet tatrātmānaṃ niyojayet
 43 na pāpaṃ prati pāpaḥ syāt sādhur eva sadā bhavet
     ātmanaiva hataḥ pāpo yaḥ pāpaṃ kartum icchati
 44 karma caitad asādhūnāṃ vṛjinānām asādhuvat
     na dharmo 'stīti manvānāḥ śucīn avahasanti ye
     aśraddadhānā dharmasya te naśyanti na saṃśayaḥ
 45 mahādṛtir ivādhmātaḥ pāpo bhavati nityadā
     mūḍhānām avaliptānām asāraṃ bhāṣitaṃ bhavet
     darśayaty antarātmānaṃ divā rūpam ivāṃśumān
 46 na loke rājate mūrkhaḥ kevalātma praśaṃsayā
     api ceha mṛjā hīnaḥ kṛtavidyaḥ prakāśate
 47 abruvan kasya cin nindām ātmapūjām avarṇayan
     na kaś cid guṇasaṃpannaḥ prakāśo bhuvi dṛśyate
 48 vikarmaṇā tapyamānaḥ pāpād viparimucyate
     naitat kuryāṃ punar iti dvitīyāt parimucyate
 49 karmaṇā yena teneha pāpād dvija varottama
     evaṃ śrutir iyaṃ brahman dharmeṣu paridṛśyate
 50 pāpāny abuddhveha purā kṛtāni; prāg dharmaśīlo vinihanti paścāt
     dharmo brahman nudate pūruṣāṇāṃ; yat kurvate pāpam iha pramādāt
 51 pāpaṃ kṛtvā hi manyeta nāham asmīti pūruṣaḥ
     cikīrṣed eva kalyāṇaṃ śraddadhāno 'nasūyakaḥ
 52 vasanasyeva chidrāṇi sādhūnāṃ vivṛṇoti yaḥ
     pāpaṃ cet puruṣaḥ kṛtvā kalyāṇam abhipadyate
     mucyate sarvapāpebhyo mahābhrair iva candramāḥ
 53 yathādityaḥ samudyan vai tamo sarvaṃ vyapohati
     evaṃ kalyāṇam ātiṣṭhan sarvapāpaiḥ pramucyate
 54 pāpānāṃ viddhy adhiṣṭhānaṃ lobham eva dvijottama
     lubdhāḥ pāpaṃ vyavasyanti narā nātibahu śrutāḥ
     adharmā dharmarūpeṇa tṛṇaiḥ kūpā ivāvṛtāḥ
 55 teṣāṃ damaḥ pavitrāṇi pralāpā dharmasaṃśritāḥ
     sarvaṃ hi vidyate teṣu śiṣṭācāraḥ sudurlabhaḥ
 56 [mārk]
     sa tu vipro mahāprājño dharmavyādham apṛcchata
     śiṣṭācāraṃ katham ahaṃ vidyām iti narottama
     etan mahāmate vyādha prabravīhi yathātatham
 57 [vyādha]
     yajño dānaṃ tapo vedāḥ satyaṃ ca dvijasattama
     pañcaitāni pavitrāṇi śiṣṭācāreṣu nityadā
 58 kāmakrodhau vaśe kṛtvā dambhaṃ lobham anārjavam
     dharma ity eva saṃtuṣṭās te śiṣṭāḥ śiṣṭasaṃmatāḥ
 59 na teṣāṃ vidyate 'vṛttaṃ yajñasvādhyāyaśīlinām
     ācāra pālanaṃ caiva dvitīyaṃ śiṣṭalakṣaṇam
 60 guruśuśrūṣaṇaṃ satyam akrodho dānam eva ca
     etac catuṣṭayaṃ brahmañ śiṣṭācāreṣu nityadā
 61 śiṣṭācāre mano kṛtvā pratiṣṭhāpya ca sarvaśaḥ
     yām ayaṃ labhate tuṣṭiṃ sā na śakyā hy ato 'nyathā
 62 vedasyopaniṣat satyaṃ satyasyopaniṣad damaḥ
     damasyopaniṣat tyāgaḥ śiṣṭācāreṣu nityadā
 63 ye tu dharmam asūyante buddhimohānvitā narāḥ
     apathā gacchatāṃ teṣām anuyātāpi pīḍyate
 64 ye tu śiṣṭāḥ suniyatāḥ śrutityāgaparāyaṇāḥ
     dharmyaṃ panthānam ārūḍhāḥ satyadharmaparāyaṇāḥ
 65 niyacchanti parāṃ buddhiṃ śiṣṭācārānvitā narāḥ
     upādhyāya mate yuktāḥ sthityā dharmārthadarśinaḥ
 66 nāstikān bhinnamaryādān krūrān pāpamatau sthitān
     tyaja tāñ jñānam āśritya dhārmikān upasevya ca
 67 kālalobha grahākīrṇāṃ pañcendriya jalāṃ nadīm
     nāvaṃ dhṛtimayīṃ kṛtvā janma durgāṇi saṃtara
 68 krameṇa saṃcito dharmo buddhiyogamayo mahān
     śiṣṭācāre bhavet sādhū rāgaḥ śukleva vāsasi
 69 ahiṃsā satyavacanaṃ sarvabhūtahitaṃ param
     ahiṃsā paramo dharmaḥ sa ca satye pratiṣṭhitaḥ
     satye kṛtvā pratiṣṭhāṃ tu pravartante pravṛttayaḥ
 70 satyam eva garīyas tu śiṣṭācāra niṣevitam
     ācāraś ca satāṃ dharmaḥ santaś cācāra lakṣaṇaḥ
 71 yo yathā prakṛtir jantuḥ svāṃ svāṃ prakṛtim aśnute
     pāpātmā krodhakāmādīn doṣān āpnoty anātmavān
 72 ārambho nyāyayukto yaḥ sa hi dharma iti smṛtaḥ
     anācāras tv adharmeti etac chiṣṭānuśāsanam
 73 akrudhyanto 'nasūyanto nirahaṃkāra matsarāḥ
     ṛjavaḥ śama saṃpannāḥ śiṣṭācārā bhavanti te
 74 traividya vṛddhāḥ śucayaś vṛttavanto manasvinaḥ
     guruśuśrūṣavo dāntāḥ śiṣṭācārā bhavanty uta
 75 teṣām adīnasattvānāṃ duṣkarācāra karmaṇām
     svaiḥ karmabhiḥ satkṛtānāṃ ghoratvaṃ saṃpraṇaśyati
 76 taṃ sad ācāram āścaryaṃ purāṇaṃ śāśvataṃ dhruvam
     dharmaṃ dharmeṇa paśyantaḥ svargaṃ yānti manīṣiṇaḥ
 77 āstikā mānahīnāś ca dvijātijanapūjakāḥ
     śrutavṛttopasaṃpannās te santaḥ svargagāminaḥ
 78 vedoktaḥ paramo dharmo dharmaśāstreṣu cāparaḥ
     śiṣṭācīrṇaś ca śiṣṭānāṃ trividhaṃ dharmalakṣaṇam
 79 pāraṇaṃ cāpi vidyānāṃ tīrthānām avagāhanam
     kṣamā satyārjavaṃ śaucaṃ śiṣṭācāra nidarśanam
 80 sarvabhūtadayāvanto ahiṃsā niratāḥ sadā
     paruṣaṃ na prabhāṣante sadā santo dvija priyāḥ
 81 śubhānām aśubhānāṃ ca karmaṇāṃ phalasaṃcaye
     vipākam abhijānanti te śiṣṭāḥ śiṣṭasaṃmatāḥ
 82 nyāyopetā guṇopetāḥ sarvalokahitaiṣiṇaḥ
     santaḥ svargajitaḥ śuklāḥ saṃniviṣṭāś ca satpathe
 83 dātāraḥ saṃvibhaktāro dīnānugraha kāriṇaḥ
     sarvabhūtadayāvantas te śiṣṭāḥ śiṣṭasaṃmatāḥ
 84 sarvapūjyāḥ śrutadhanās tathaiva ca tapasvinaḥ
     dānanityāḥ sukhāṁl lokān āpnuvantīha ca śriyam
 85 pīḍayā ca kalatrasya bhṛtyānāṃ ca samāhitāḥ
     atiśaktyā prayacchanti santaḥ sadbhiḥ samāgatāḥ
 86 lokayātrāṃ ca paśyanto dharmam ātmahitāni ca
     evaṃ santo vartamānā edhante śāśvatīḥ samāḥ
 87 ahiṃsā satyavacanam ānṛśaṃsyam athārjavam
     adroho nātimānaś ca hrīs titikṣā damaḥ śamaḥ
 88 dhīmanto dhṛtimantaś ca bhūtānām anukampakāḥ
     akāma dveṣasaṃyuktās te santo lokasatkṛtāḥ
 89 trīṇy eva tu padāny āhuḥ satāṃ vṛttam anuttamam
     na druhyec caiva dadyāc ca satyaṃ caiva sadā vadet
 90 sarvatra ca dayāvantaḥ santaḥ karuṇavedinaḥ
     gacchantīha susaṃtuṣṭā dharmyaṃ panthānam uttamam
     śiṣṭācārā mahātmāno yeṣāṃ dharmaḥ suniścitaḥ
 91 anasūyā kṣamā śāntiḥ saṃtoṣaḥ priyavāditā
     kāmakrodhaparityāgaḥ śiṣṭācāra niṣevaṇam
 92 karmaṇā śrutasaṃpannaṃ satāṃ mārgam anuttamam
     śiṣṭācāraṃ niṣevante nityaṃ dharmeṣv atandritāḥ
 93 prajñā prāsādam āruhya muhyato mahato janān
     prekṣanto lokavṛttāni vividhāni dvijottama
     atipuṇyāni pāpāni tāni dvija varottama
 94 etat te sarvam ākhyātaṃ yathā prajñaṃ yathā śrutam
     śiṣṭācāra guṇān brahman puraskṛtya dvijarṣabha

SECTION CLXLVIII

Vaisampayana said, "The sons of Pandu and those Rishis then asked Markandeya, 'Is there anybody that is blessed with longer life than thou?' And Markandeya answered them, saying, 'There is without doubt, a royal sage of the name of Indradyumna and his virtue having diminished, he fell from heaven, crying, 'My achievements are lost!' And he came unto me and asked, 'Dost thou know me?' And I answered him, saying, 'From our anxiety
p. 406
to acquire religious merit we do not confine ourselves to any home. We live but for a night in the same village or town. A person like us, therefore, cannot possibly know thy pursuits. The fasts and vows we observe render us weak in body and unable to follow any worldly pursuits on our own behalf. Hence, one like us cannot possibly know thee.' He then asked me, 'Is there any one who is longerlived than thou'? I answered him, saying, 'There liveth on the Himavat an owl of the name of Pravarakarna. He is older than I. He may know thee. The part of the Himavat where he dwelleth is far off from here.' And at this Indradyumna became a horse and carried me to where that owl lived and the king asked the owl, saying, 'Dost thou know me?' And the owl seemed to reflect for a moment and then said unto the king, 'I do not know thee.' And the royal sage Indradyumna thereupon asked the owl, 'Is there any one who is older than thou?' And thus asked the owl answered, saying, There is a lake of the name of Indradyumna. In that lake dwelleth a crane of the name of Nadijangha. He is older than we. Ask thou him.' And at this king Indradyumna taking both myself and the owl went to that lake where the crane Nadijangha dwelt. And that crane was asked by us, 'Dost thou know the king Indradyumna?' And the crane thereupon seemed to reflect a little and then said, 'I do not know king Indradyumna.' And the crane was asked by us, 'Is there any one who is older than thou?' And he answered us, saying, 'There dwelleth in this very lake a tortoise of the name of Akupara. He is older than I. He may know something of this king. Therefore, enquire ye of Akupara. And then that crane gave information to the tortoise, saying, 'It is intended by us to ask thee something. Please come to us.' And hearing this the tortoise came out of the lake to that part of the bank where we all were and as he came there we asked him, saying, 'Dost thou know this king Indradyumna?' And the tortoise reflected for a moment. And his eyes were filled with tears and his heart was much moved and he trembled all over and was nearly deprived of his senses. And he said with joined hands, 'Alas, do I not know this one? He had planted the sacrificial stake a thousand times at the time of kindling the sacrificial fire. This lake was excavated by the feet of the cows given away by this king unto the Brahmanas on the completion of the sacrifice. I have lived here ever since.' And after the tortoise had said all this, there came from the celestial regions a car. And an aerial voice was heard which said, addressing Indradyumna, 'Come thou and obtain the place thou deservest in heaven! Thy achievements are great! Come thou cheerfully to thy place! Here also are certain slokas: The report of virtuous deeds spreadeth over the earth and ascendeth to heaven. As long as that report lasts, so long is the doer said to be in heaven. The man whose evil deeds are bruited about, is said to fall down and live, as long as that evil report lasts in the lower regions. Therefore should man be virtuous in his acts if he is to gain Heaven. And he should seek refuge in virtue, abandoning a sinful heart.'
"And hearing these words, the king said, 'Let the car stay here as long as I do not take these old persons to the places whence I brought them. And having brought me and the owl Pravarakarna to our respective places, he
p. 407
went away, riding on that car, to the place that was fit for him. Being longlived, I witness all this."
Vaisampayana continued, "It was thus that Markandeya narrated all this unto the son of Pandu. And after Markandeya finished, the sons of Pandu said, 'Blessed be thou! Thou hadst acted properly in causing king Indradyumna who had fallen from Heaven to regain his sphere!' And Markandeya answered them, saying, 'Devaki's son, Krishna, also had thus raised the royal sage Nriga who had sunk in hell and caused him to regain Heaven!'"

Book 3
Chapter 199

 1 [mārk]
      sa tu vipram athovāca dharmavyādho yudhiṣṭhira
      yad ahaṃ hy ācare karma ghoram etad asaṃśayam
  2 vidhis tu balavān brahman dustaraṃ hi purākṛtam
      purākṛtasya pāpasya karma doṣo bhavaty ayam
      doṣasyaitasya vai brahman vighāte yatnavān aham
  3 vidhinā vihite pūrvaṃ nimittaṃ ghātako bhavet
      nimittabhūtā hi vayaṃ karmaṇo 'sya dvijottama
  4 yeṣāṃ hatānāṃ māṃsāni vikrīṇāmo vayaṃ dvija
      teṣām api bhaved dharma upabhogena bhakṣaṇāt
      devatātithibhṛtyānāṃ pitṝṇāṃ pratipūjanāt
  5 oṣadhyo vīrudhaś cāpi paśavo mṛgapakṣiṇaḥ
      annādya bhūtā lokasya ity api śrūyate śrutiḥ
  6 ātmamāṃsa pradānena śibir auśīnaro nṛpaḥ
      svargaṃ sudurlabhaṃ prāptaḥ kṣamāvān dvijasattama
  7 rājño mahānase pūrvaṃ rantidevasya vai dvija
      dve sahasre tu vadhyete paśūnām anvahaṃ tadā
  8 samāṃsaṃ dadato hy annaṃ rantidevasya nityaśaḥ
      atulā kīrtir abhavan nṛpasya dvijasattama
      cāturmāsyeṣu paśavo vadhyanta iti nityaśaḥ
  9 agnayo māṃsakāmāś ca ity api śrūyate śrutiḥ
      yajñeṣu paśavo brahman vadhyante satataṃ dvijaiḥ
      saṃskṛtāḥ kila mantraiś ca te 'pi svargam avāpnuvan
  10 yadi naivāgnayo brahman māṃsakāmābhavan purā
     bhakṣyaṃ naiva bhaven māṃsaṃ kasya cid dvijasattama
 11 atrāpi vidhir uktaś ca munibhir māṃsabhakṣaṇe
     devatānāṃ pitṝṇāṃ ca bhuṅkte dattvā tu yaḥ sadā
     yathāvidhi yathāśraddhaṃ na sa duṣyati bhakṣaṇāt
 12 amāṃsāśī bhavaty evam ity api śrūyate śrutiḥ
     bhāryāṃ gacchan brahmacārī ṛtau bhavati brāhmaṇaḥ
 13 satyānṛte viniścitya atrāpi vidhir ucyate
     saudāsena purā rājñā mānuṣā bhakṣitā dvija
     śāpābhibhūtena bhṛśam atra kiṃ pratibhāti te
 14 svadharma iti kṛtvā tu na tyajāmi dvijottama
     purā kṛtam iti jñātvā jīvāmy etena karmaṇā
 15 svakarma tyajato brahmann adharma iha dṛśyate
     svakarma nirato yas tu sa dharma iti niścayaḥ
 16 pūrvaṃ hi vihitaṃ karma dehinaṃ na vimuñcati
     dhātrā vidhir ayaṃ dṛṣṭo bahudhā karma nirṇaye
 17 draṣṭavyaṃ tu bhavet prājña krūre karmaṇi vartatā
     kathaṃ karma śubhaṃ kuryāṃ kathaṃ mucye parābhavāt
     karmaṇas tasya ghorasya bahudhā nirṇayo bhavet
 18 dāne ca satyavākye ca guruśuśrūṣaṇe tathā
     dvijātipūjane cāhaṃ dharme ca nirataḥ sadā
     ativādātimānābhyāṃ nivṛtto 'smi dvijottama
 19 kṛṣiṃ sādhv iti manyante tatra hiṃsā parā smṛtā
     karṣanto lāṅgalaiḥ puṃso ghnanti bhūmiśayān bahūn
     jīvān anyāṃś ca bahuśas tatra kiṃ pratibhāti te
 20 dhānyabījāni yāny āhur vrīhy ādīni dvijottama
     sarvāṇy etāni jīvanti tatra kiṃ pratibhāti te
 21 adhyākramya paśūṃ cāpi ghnanti vai bhakṣayanti ca
     vṛkṣān athauṣadhīś caiv achindanti puruṣā dvija
 22 jīvā hi bahavo brahman vṛkṣeṣu ca phaleṣu ca
     udake bahavaś cāpi tatra kiṃ pratibhāti te
 23 sarvaṃ vyāptam idaṃ brahman prāṇibhiḥ prāṇijīvanaiḥ
     matsyā grasante matsyāṃś ca tatra kiṃ pratibhāti te
 24 sattvaiḥ sattvāni jīvanti bahudhā dvijasattama
     prāṇino 'nyonyabhakṣāś ca tatra kiṃ pratibhāti te
 25 caṅkramyamāṇā jīvāṃś ca dharaṇī saṃśritān bahūn
     padbhyāṃ ghnanti narā vipra tatra kiṃ pratibhāti te
 26 upaviṣṭāḥ śayānāś ca ghnanti jīvān anekaśaḥ
     jñānavijñānavantaś ca tatra kiṃ pratibhāti te
 27 jīvair grastam idaṃ sarvam ākāśaṃ pṛthivī tathā
     avijñānāc ca hiṃsanti tatra kiṃ pratibhāti te
 28 ahiṃseti yad uktaṃ hi puruṣair vismitaiḥ purā
     ke na hiṃsanti jīvan vai loke 'smin dvijasattama
     bahu saṃcintya iha vai nāsti kaś cid ahiṃsakaḥ
 29 ahiṃsāyāṃ tu niratā yatayo dvijasattama
     kurvanty eva hi hiṃsāṃ te yatnād alpatarā bhavet
 30 ālakṣyāś caiva puruṣāḥ kule jātā mahāguṇāḥ
     mahāghorāṇi karmāṇi kṛtvā lajjanti vai na ca
 31 suhṛdaḥ suhṛdo 'nyāṃś ca durhṛdaś cāpi durhṛdaḥ
     samyak pravṛttān puruṣān na samyag anupaśyataḥ
 32 samṛddhaiś ca na nandanti bāndhavā bāndhavair api
     gurūṃś caiva vinindanti mūḍhāḥ paṇḍitamāninaḥ
 33 bahu loke viparyastaṃ dṛśyate dvijasattama
     dharmayuktam adharmaṃ ca tatra kiṃ pratibhāti te
 34 vaktuṃ bahuvidhaṃ śakyaṃ dharmādharmeṣu karmasu
     svakarma nirato yo hi sa yaśo prāpnuyān mahat

SECTION CLXLIX

Vaisampayana said, "King Yudhishthira, hearing from the illustrious Markandeya the story of the royal sage Indradyumna's regaining of Heaven, again asked the Muni, saying, 'O great Muni, tell me in what condition should a man practise charity in order to gain admission into the regions of Indra? Is it by practising charity while leading a domestic mode of life, or in boyhood, or in youth, or in old age? O, tell me about the respective merits reaped from the practice of charity in these different stages of life?'
Markandeya said, 'Life that is futile is of four kinds. Charity also that is futile is of sixteen kinds. His life is vain who hath no son; and his also who is out of pale of virtue: and his too who liveth on the food of other; and, lastly, his who cooketh for himself without giving therefrom unto the Pitris, the gods, and the guests, and who eateth of it before these all. The gift to one that has fallen away from the practice of virtuous vows, as also the gift of wealth that has been earned wrongly, are both in vain. The gift to a fallen Brahmana, that to a thief, that also to a preceptor that is false, is in vain. The gift to an untruthful man, to a person that is sinful, to one that is ungrateful, to one that officiates at sacrifices performed by all classes of people residing in a village, to one that sells the Vedas, 1 to a Brahmana that cooks for Sudra, to one that too by birth is a Brahmana but who is destitute of the occupations of his order, is in vain. The gift to one that has married a girl after the accession of puberty, to females, to one that sports with snakes, and to one that is employed in menial offices, is also in vain. These sixteen kinds of gifts are productive of no merits. That man who with mind clouded with darkness giveth away from fear or anger, enjoyeth the merit of such gift while he is in the womb of his mother. The man who (under other circumstances) maketh gifts unto the Brahmanas, enjoyeth the fruit thereof while he is in old age. Therefore, O king, the man who wishes to win the way of heaven, should under all conditions, make gifts unto Brahmanas of everything that he wishes to give away.'
"Yudhishthira said, 'By what means do Brahmanas, who accept gifts from all the four orders, save others as well as themselves?"
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"Markandeya said, 'By Japa, 1 and Mantras, 2 and Homa 3 and the study of the Vedas, the Brahmanas construct a Vedic boat 4 wherewith they save both others and themselves. The gods themselves are pleased with that man who gratifieth the Brahmanas. Indeed, a man may attain heaven at the command of a Brahmana. Thou wilt, O king, without doubt ascend to regions of everlasting bliss, in consequence of thy worship of the Pitris and the gods, and thy reverence for the Brahmanas, even though thy body is filled with phlegmatic humours and withal so dull and inert! He that desires virtue and heaven should adore the Brahmanas. One should feed Brahmanas with care on occasions of Sraddhas, although those among them that are cursed or fallen should be excluded. They also should be carefully excluded that are either excessively fair or excessively black, that have diseased nails, that are lepers, that are deceitful, that are born in bastardy of widows or of women having husbands alive; and they also that support themselves by the profession of arms. That Sraddha which is censurable, consumeth the performer thereof like fire consuming fuel. If they that are to be employed in Sraddhas happen to be dumb, blind, or deaf, care should be taken to employ them along with Brahmanas conversant with the Vedas. O Yudhishthira, listen now unto whom thou shouldst give. He that knoweth all the Vedas should give only to that able Brahmana who is competent to rescue both the giver and himself, for he, indeed, is to be regarded as able who can rescue both the giver and himself. O son of Pritha, the sacred fires do not receive such gratification from libations of clarified butter, from offerings of flowers and sandal and other perfumed pastes as from the entertainment of guests. Therefore, do thou strive to entertain guests, O son of Pandu! O king, they that give unto guests water to wash their feet, butter to rub over their (tired) legs, light during the hours of darkness, food, and shelter, have not to go before Yama. The removal (after worship) of the flowery offerings unto the gods, the removal of the remnants of a Brahmana's feast, waiting (upon a Brahmana) with perfumed pastes, and the massaging of a Brahmana's limbs, are, each of them, O foremost of kings, productive of greater merit than the gift of kine. A person, without doubt, rescueth himself by the gift of a Kapila cow. Therefore, should one give away a Kapila cow decked with ornaments unto Brahmanas. O thou of the Bharata race, one should give unto a person of good lineage and conversant with the Vedas; unto a person that is poor; unto one leading a domestic mode of life but burdened with wife and children; unto one that daily adoreth the sacred fire; and unto one that hath done thee no service. Thou shouldst always give unto such persons but not to them that are in affluence. What merit is there, O thou foremost of the Bharata race, by giving unto one that is affluent? One cow must be given unto one Brahmana.
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[paragraph continues] A single cow must not be given unto many. For if the cow so given away (unto many) be sold, the giver's family is lost for three generations. Such a gift would not assuredly rescue the giver nor the Brahmana that takes it. He who giveth eighty Ratis of pure gold, earneth the merit of giving away a hundred pieces of gold for ever. He that giveth away a strong bull capable also of drawing the plough, is certainly rescued from all difficulties and finally goeth to heaven. He that giveth away land unto a learned Brahmana, hath all his desires fulfilled. The tired traveller, with weakened limbs and feet besmeared with dust, asks for the name of him that may give him food. There are men who answer him by telling him the name. That wise man who informs these toil-worn ones of the name of the person who may give them food, is, without doubt, regarded as equal in merit unto the giver himself of food. Therefore, abstaining from other kinds of gift, give thou food. There is no merit (arising out of gifts) that is so great as that of giving food. The man that according to the measure of his might gives well-cooked and pure food unto the Brahmanas, acquires, by that act of his, the companionship of Prajapati (Brahma). There is nothing superior to food. Therefore, food is regarded as the first and foremost of all things (to be given away). It hath been said that food itself is Prajapati. And Prajapati is regarded as the Year. And the Year is sacrifice. And everything is established in sacrifice, for it is from sacrifice that all creatures, mobile and immobile, take their origin. For this reason, it hath been heard by us, food is the foremost of all things. They that give away lakes and large pieces of water, and tanks and wells, and shelter and food and they that have sweet words for all, have not to hear the admonitions of Yama. With him who gives rice, and wealth earned by his labour, unto Brahmana of good behaviour, the earth is satisfied. And she poureth upon him showers of wealth. The giver of food walketh first, after him the speaker of truth and he that giveth unto persons that do not solicit. But the three go to the same place.'"
Vaisampayana continued, 'Hearing all this, Yudhishthira, along with his younger brothers, impelled by curiosity, again addressed the high-souled Markandeya, saying, 'O great Muni, what is the distance of Yama's region from that of men? What is its measurement? How also do men pass it over? And by what means? O, tell me all this!'
"Markandeya said, 'O king, O them foremost of virtuous men, this question of thine appertains to a great mystery. It is sacred and much applauded by the Rishis. Appertaining as it also does to virtue, I will speak of it to thee. The distance of Yama's region from the abode of men is, O king, eighty-six thousand Yojanas! The way is over space, without water, and very terrible to behold; Nowhere on that road is the shade of a tree, nowhere any water, and nowhere any resting place in which the traveller, when fatigued, may rest for some moments. And men and women and all on earth that have life, are forcibly led along this way by the messengers of Yama. Those creatures that obey the mandates of the grim king, and they, O king, that have given horses and other good conveyances unto Brahmanas, proceed along this way on those animals and vehicles. And they that have given umbrellas
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proceed along this way with umbrellas warding off the sun's rays. And they that have given food, proceed without hunger, while they that have not given food proceed afflicted with hunger. And they that have given robes, proceed along this way attired in robes while they that have given none, proceed naked. And they that have given gold, proceed in happiness, themselves decked in ornaments. And they that have given land, proceed with every desire completely gratified. And they that have given grain, proceed without being afflicted with any want. And they that have given houses, proceed happily on cars. And those men that have given something to drink, proceed with cheerful hearts unafflicted with thirst. And they that have given lights, proceed happily lighting the way before them. And they that have given kine, proceed along the way happily, freed from all their sins. And they that have fasted for a month, proceed on cars drawn by swans. And they who have fasted for six nights, proceed on cars drawn by peacocks. And, O son of Pandu, he that fasteth three nights upon only one meal without a second during this period goeth into a region free from disease and anxiety. And water hath this excellent property that it produceth happiness in the region of Yama. And they that give water find for themselves a river there of the name of Pushpodaka. And the givers of water on the earth drink cool and ambrosial draughts from that stream. And they that are of evil deeds have pus ordained for them. Thus, O great king, that river serveth all purposes. Therefore, O king, adore thou duly these Brahmanas (that are with thee). Weak in limbs owing to the way he has walked, and besmeared with the dust of the high-road, the traveller enquireth for the name of him who giveth food, and cometh in hope to his house. Adore thou him with reverent attention, for he indeed is a guest, and he is a Brahmana. The gods with Indra at their head follow him as he proceedeth. And if he is adored, the gods with Indra become gratified, and if he is not adored, the celestials with their chief become cheerless. Therefore, O thou foremost of kings, worship thou these Brahmanas duly. I have thus spoken to thee upon a hundred subjects. What dost thou desire to hear from me again?'
"Yudhishthira said, 'O master, conversant thou art with virtue and morality, and so I desire to repeatedly listen to thee as thou speakest on sacred subjects appertaining to virtue and morals.'
"Markandeya said, 'O king, I will now speak on another sacred subject appertaining to eternal interests and capable of washing off all sins. Listen thou with rapt attention. O thou foremost of the Bharatas, the merit equal to that of giving away a Kapila cow in (the tirtha called) Jyeshtha-Pushkara arises from washing the feet of Brahmanas. As long as the earth remains wet with water which a Brahmana hath touched with his feet, so long do Pitris drink water of cups made of lotus-leaves. If the guest is welcomed (with enquiries about his welfare), the deities of fire become glad; and if he is offered a seat, it is the god of a hundred sacrifices, who is gratified. If his feet are washed, it is the Pitris who are delighted; and if he is fed it is Prajapati that is pleased. One should with collected soul, give a cow when (during her throes) the feet and head of her calf are visible, before her delivery is complete.
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[paragraph continues] A cow with her calf in the air in course of falling from the uterus to the earth, is to be regarded as equal to the earth herself. He, therefore, that giveth away such a cow, reapeth the merit of giving away the earth. And he that giveth away such a cow, is adored in heaven for as many thousands of Yugas as there are bristles on the bodies of the animal and her young one together. And, O Bharata, he that having accepted a thing in gift giveth it away immediately unto a person that is virtuous and honest, reapeth very great merit. Without doubt, he reapeth the fruit of giving away the whole earth to her utmost limits and with her oceans and seas and caves, her mountains and forests and woods. That Brahmana who eateth in silence from a plate, keeping his hands between his knees, succeedeth in rescuing others. And those Brahmanas that abstain from drink and who are never spoken of by others as having any faults and who daily read the Samhitas, are capable of rescuing others. Libations of butter and edible offerings should all be presented to a Brahmana who is learned in the Vedas. And as libations of clarified butter poured into fire never go in vain, so gift to virtuous Brahmanas learned in the Vedas can never go in vain. The Brahmanas have anger for their weapon; they never fight with arms of iron and steel. Indeed the Brahmanas slay with anger like Indra slaying the Asuras with his thunder-bolt.
Thus prelection appertaining to virtue and morality is now over. Hearing this, the Munis of the forest of Naimisha were filled with delight. And those ascetics were also freed from grief and anger by listening to it. And they were also purged of all their sins in consequence of this. And, O king, those human beings that listen to it become freed from the obligation of rebirth.'
"Yudhishthira said, 'O thou of great wisdom, what purification is there by which a Brahmana may always keep himself pure? I desire to hear of it from thee, O thou foremost of all virtuous men!"
"Markandeya answered, 'There are three kinds of purity, viz., purity in speech, purity in deed, and purity achieved by use of water. He that has recourse to these three different kinds of purity, attains, without doubt, to heaven. That Brahmana who adoreth the goddess Sandhya in the morning and the evening, and who recites meditatively the sacred goddess Gayatri who is the mother of the Vedas, sanctified by the latter, is freed from all his sins. Even if he accepts in gift the entire earth with her oceans, he doth not, on that account, suffer the least unhappiness. And those heavenly bodies in the sky including the sun that may be inauspicious and hostile towards him soon become auspicious and favourable towards him in consequence of these acts of his, while those stars that are auspicious and favourable become more auspicious and more favourable in consequence of such conduct of his. And terrible Rakshasas subsisting on animal food, or gigantic and fierce mien, all become unable to prevail over a Brahmana who practiseth these purifications. The Brahmanas are even like blazing fires. They incur no fault in consequence of teaching, of officiating at sacrifices, and of accepting gifts from others. Whether the Brahmana be cognisant of the Vedas or ignorant of them, whether they be pure or impure, they should never be insulted,
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for Brahmanas are like fires. As the fire that blazeth up in the place set apart for the cremation of the dead is never regarded impure on that account, so the Brahmana, be he learned or ignorant, is always pure. He is great and a very god! Cities that are adorned with walls and gates and palaces one after another, lose their beauty if they are bereft of Brahmanas. That, indeed, O king, is a city where Brahmanas accomplished in the Vedas, duly observing the duties of their order and possessed of learning and ascetic merit, reside. O son of Pritha, that spot, be it a wood or pasture land, where learned Brahmanas reside, hath been called a city. And that place, O king, becometh a tirtha also. By approaching a king that offereth protection, as also a Brahmana possessed of ascetic merit, and by offering worship unto both, a man may purge off his sins immediately. The learned have said that ablutions in the sacred tirthas, recitation of the names of holy ones, and converse with the good and virtuous, are all acts worthy of applause. They that are virtuous and honest always regard themselves as sanctified by the holy companionship of persons like themselves and by the water of pure and sacred converse. The carrying of three staffs, the vow of silence, matted hair on head, the shaving of the crown, covering one's person with barks and deerskins, the practice of vows, ablutions, the worship of fire, abode in the woods, emaciating the body, all these are useless if the heart be not pure. The indulgence of the six senses is easy, if purity be not sought in the object of enjoyment. Abstinence, however, which of itself is difficult, is scarcely easy without purity of the objects of enjoyment. O king of kings, among the six senses, the mind alone that is easily moved is the most dangerous! Those high-souled persons that do not commit sins in word, deed, heart and soul, are said to undergo ascetic austerities, and not they that suffer their bodies to be wasted by fasts and penances. He that hath no feeling of kindness for relatives cannot be free from sin even if his body be pure. That hard-heartedness of his is the enemy of his asceticism. Asceticism, again, is not mere abstinence from the pleasures of the world. He that is always pure and decked with virtue, he that practises kindness all his life, is a Muni even though he may lead a domestic life. Such a man is purged of all his sins. Fasts and other penances cannot destroy sins, however much they may weaken and dry up the body that is made of flesh and blood. The man whose heart is without holiness, suffers torture only by undergoing penances in ignorance of their meaning. He is never freed from sins of such acts. The fire he worshippeth doth not consume his sins. It is in consequence of holiness and virtue alone that men attain to regions of blessedness, and fasts and vows become efficacious. Subsistence on fruits and roots, the vow of silence, living upon air, the shaving of the crown, abandonment of a fixed home, the wearing of matted locks on the head, lying under the canopy of heaven, daily fasts, the worship of fire, immersion in water, and lying on the bare ground,--these alone cannot produce such a result. They only that are possessed of holiness succeed, by knowledge and deeds, to conquer disease, decrepitude and death, and acquire a high status. As seeds that have been scorched by fire do not sprout forth, so the pains that have been burnt by knowledge cannot
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effect the soul. This inert body that is only like a block of wood when destitute of souls, is, without doubt, short lived like froth in the ocean. He that obtaineth a view of his soul, the soul that resideth in every body, by help of one or half of a rhythmic line (of the Vedas), hath no more need for anything. Some obtaining a knowledge of identity with the Supreme Soul from but two letters (of the Vedas) and some from hundreds and thousands of rhythmic lines, acquire salvation, for the knowledge of one's identity with the Supreme Soul is the sure indication of salvation. The men of old, distinguished for their knowledge, have said, neither this world nor that hereafter nor bliss can be his who is disturbed by doubts. And belief of one's identity with the Supreme Soul is the indication of salvation. He that knoweth the true meaning of the Vedas, understandeth their true use. Such a man is affrighted at the Vedic ritual like a man at sight of a forest conflagration. Giving up dry disputation, have recourse to Sruti and Smriti, and seek thou, with the aid of thy reason, the knowledge of the Undecaying One that is without a second. One's search (after this knowledge) becometh futile from defect of means. Therefore, should one carefully strive to obtain that knowledge by aid of the Vedas. The Vedas are the Supreme Soul; they are His body; they are the Truth. The soul that is bounded by the animal organism is incompetent to know Him in whom all the Vedas merge. That Supreme Soul, however, is capable of being known by the pure intellect. The existence of the gods as stated in the Vedas, the efficacy of acts, and the capacity for action of being furnished with bodies, are noticeable in every Yuga. Independence of these and annihilation are to be sought from purity of the senses. Therefore, the suspension of the function of the senses is the true fasting. One may attain to heaven by asceticism, one may obtain objects of enjoyment by the practice of charity and may have his sins purged off by ablutions in tirthas. But complete emancipation cannot be had except by knowledge.'"
Vaisampayana continued, "Thus addressed, O great king, by the Rishi, Yudhishthira of great fame then said, 'O holy one, I desire to listen to the rules about that charity which is meritorious."
"Markandeya said, 'O great king, O Yudhishthira, the rules about charity which thou wishest to hear from me are always highly regarded by me. Listen now to the mysteries of charity as expounded in the sruti and the smritis! A man that performs a sraddha in the conjunction called Gajacchaya at a place that is fanned by the leaves of the Aswattha tree enjoys the fruits thereof, O Yudhishthira, for a hundred thousand kalpas. O king, he that foundeth a dharmasala and established there a person to look after all comers, is crowned with the merits of all the sacrifices. He that giveth away a horse at a tirtha where the current of the river runneth in a direction opposite to its general course, reapeth merit that is inexhaustible. The guest that comes to one's house for food is none other than Indra himself. If he is entertained with food, Indra himself conferreth on the best merit that is inexhaustible. As men cross seas by vessels, so are the givers mentioned above are saved from all their sins. So what is given unto Brahmanas produceth, like gift of curds, inexhaustible merits. A gift on particular lunations produceth merit that
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is twice as much as a gift on other days. That in a particular season produceth merit ten times greater that in other seasons. That in a particular year produceth merit a hundred times greater than in other years. And lastly, a gift on the last day of the last month of the year produceth merit that is inexhaustible. A gift also that is made while the Sun is on the solstitial points, one again that is made on the last day of the Sun's path through Libra, Aries, Gemini, Virgo, and Pisces, a gift again during eclipses of the Moon and the Sun, produce merit that is inexhaustible. The learned have also said that gifts made during the seasons produce merit that is ten times, those made during the change of seasons, a hundred times--and those made during the days when Rahu is visible, a thousand times--greater than what is produced by gifts at other time; while a gift made on the last day of the Sun's course through Libra and Aries produces merit that knows no diminution. O king, no one can enjoy landed possessions unless he giveth away land, and no one can go on cars and vehicles unless he giveth away these. Indeed a person on rebirth obtaineth the fruition of whatever objects he hath in view at the time of making a gift to a Brahmana. Gold hath sprung from Fire; the Earth from Vishnu; and the cows from the Sun. He, therefore, that giveth away gold, land, and kine attaineth all the regions of Agni, Vishnu, and the Sun. There is nothing so eternal as a gift. Where, therefore, in the three worlds is anything that is more auspicious? It is for this, O king, that they who have great intelligence say that there is nothing higher and greater in the three worlds than gift!'"

Book 3
Chapter 200

1 [mārk]
      dharmavyādhas tu nipuṇaṃ punar eva yudhiṣṭhira
      viprarṣabham uvācedaṃ sarvadharmabhṛtāṃ varaḥ
  2 śrutipramāṇo dharmo hi vṛddhānām iti bhāṣitam
      sūkṣmā gatir hi dharmasya bahuśākhā hy anantikā
  3 prāṇātyaye vivāhe ca vaktavyam anṛtaṃ bhavet
      anṛtaṃ ca bhavet satyaṃ satyaṃ caivānṛtaṃ bhavet
  4 yad bhūtahitam atyantaṃ tat satyam iti dhāraṇā
      viparyaya kṛto dharmaḥ paśya dharmasya sūkṣmatām
  5 yat karoty aśubhaṃ karma śubhaṃ vā dvijasattama
      avaśyaṃ tat samāpnoti puruṣo nātra saṃśayaḥ
  6 viṣamāṃ ca daśāṃ prāpya devān garhati vai bhṛśam
      ātmanaḥ karma doṣāṇi na vijānāty apaṇḍitaḥ
  7 mūḍho naikṛtikāś cāpi capalaś ca dvijottama
      sukhaduḥkhaviparyāso yadā samupapadyate
      nainaṃ prajñā sunītaṃ vā trāyate naiva pauruṣam
  8 yo yam icched yathākāmaṃ taṃ taṃ kāmaṃ samaśnuyāt
      yadi syād aparādhīnaṃ puruṣasya kriyāphalam
  9 saṃyatāś cāpi dakṣāś ca matimantaś ca mānavāḥ
      dṛśyante niṣphalāḥ santaḥ prahīṇāḥ sarvakarmabhiḥ
  10 bhūtānām aparaḥ kaś cid dhiṃsāyāṃ satatotthitaḥ
     vañcanāyāṃ ca lokasya sa sukheneha jīvati
 11 aceṣṭamānam āsīnaṃ śrīḥ kaṃ cid upatiṣṭhati
     kaś cit karmāṇi kurvan hi na prāpyam adhigacchati
 12 devān iṣṭvā tapas taptvā kṛpaṇaiḥ putragṛddhibhiḥ
     daśa māsadhṛtā garbhe jāyante kulapāṃsanāḥ
 13 apare dhanadhānyaiś ca bhogaiś ca pitṛsaṃcitaiḥ
     vipulair abhijāyante labdhās tair eva maṅgalaiḥ
 14 karmajā hi manuṣyāṇāṃ rogā nāsty atra saṃśayaḥ
     ādhibhiś caiva bādhyante vyādhaiḥ kṣudramṛgā iva
 15 te cāpi kuśalair vaidyair nipuṇaiḥ saṃbhṛtauṣadhaiḥ
     vyādhayo vinivāryante mṛgā vyādhair iva dvija
 16 yeṣām asti ca bhoktavyaṃ grahaṇī doṣapīḍitāḥ
     na śaknuvanti te bhoktuṃ paśya dharmabhṛtāṃ vara
 17 apare bāhubalinaḥ kliśyante bahavo janāḥ
     duḥkhena cādhigacchanti bhojanaṃ dvijasattama
 18 iti lokam anākrandaṃ mohaśokapariplutam
     srotasāsakṛd ākṣiptaṃ hriyamāṇaṃ balīyasā
 19 na mriyeyur na jīryeyuḥ sarve syuḥ sārvakāmikāḥ
     nāpriyaṃ pratipaśyeyur vaśitvaṃ yadi vai bhavet
 20 upary upari lokasya sarvo gantuṃ samīhate
     yatate ca yathāśakti na ca tad vartate tathā
 21 bahavaḥ saṃpradṛśyante tulyanakṣatra maṅgalāḥ
     mahac ca phalavaiṣamyaṃ dṛśyate karma saṃdhiṣu
 22 na kaś cid īśate brahman svayaṃ grāhasya sattama
     karmaṇāṃ prākṛtānāṃ vai iha siddhiḥ pradṛśyate
 23 yathā śrutir iyaṃ brahmañ jīvaḥ kila sanātanaḥ
     śarīram adhruvaṃ loke sarveṣāṃ prāṇinām iha
 24 vadhyamāne śarīre tu dehanāśo bhavaty uta
     jīvaḥ saṃkramate 'nyatra karmabandhanibandhanaḥ
 25 [brā]
     kathaṃ dharmabhṛtāṃ śreṣṭha jīvo bhavati śāśvataḥ
     etad icchāmy ahaṃ jñātu tattvena vadatāṃ vara
 26 [vyādha]
     na jīvanāśo 'sti hi dehabhede; mithyaitad āhur mriyateti mūḍhāḥ
     jīvas tu dehāntaritaḥ prayāti; daśārdhataivāsya śarīrabhedaḥ
 27 anyo hi nāśnāti kṛtaṃ hi karma; sa eva kartā sukhaduḥkhabhāgī
     yat tena kiṃ cid dhi kṛtaṃ hi karma; tad aśnute nāsti kṛtasya nāśaḥ
 28 apuṇya śīlāś ca bhavanti puṇyā; narottamāḥ pāpakṛto bhavanti
     naro 'nuyātas tv iha karmabhiḥ svais; tataḥ samutpadyati bhāvitas taiḥ
 29 [brā]
     kathaṃ saṃbhavate yonau kathaṃ vā puṇyapāpayoḥ
     jātīḥ puṇyā hy apuṇyāś ca kathaṃ gacchati sattama
 30 [vyadha]
     garbhādhāna samāyuktaṃ karmedaṃ saṃpradṛśyate
     samāsena tu te kṣipraṃ pravakṣyāmi dvijottama
 31 yathā saṃbhṛta saṃbhāraḥ punar eva prajāyate
     śubhakṛc chubhayonīṣu pāpakṛt pāpayoniṣu
 32 śubhaiḥ prayogair devatvaṃ vyāmiśrair mānuṣo bhavet
     mohanīyair viyonīṣu tv adho gāmī ca kilbiṣaiḥ
 33 jātimṛtyujarāduḥkhaiḥ satataṃ samabhidrutaḥ
     saṃsāre pacyamānaś ca doṣair ātmakṛtair naraḥ
 34 tiryagyonisahasrāṇi gatvā narakam eva ca
     jīvāḥ saṃparivartante karmabandhanibandhanāḥ
 35 jantus tu karmabhis tais taiḥ svakṛtaiḥ pretya duḥkhitaḥ
     tadduḥkhapratighātārtham apuṇyāṃ yonim aśnute
 36 tataḥ karma samādatte punar anyan navaṃ bahu
     pacyate tu punas tena bhuktvāpathyam ivāturaḥ
 37 ajasram eva duḥkhārto 'duḥkhitaḥ sukhasaṃjñitaḥ
     tato 'nivṛtta bandhatvāt karmaṇām udayād api
     parikrāmati saṃsāre cakravad bahu vedanaḥ
 38 sa cen nivṛttabandhas tu viśuddhaś cāpi karmabhiḥ
     prāpnoti sukṛtāṁl lokān yatra gatvā na śocati
 39 pāpaṃ kurvan pāpavṛttaḥ pāpasyāntaṃ na gacchati
     tasmāt puṇyaṃ yatet kartuṃ varjayeta ca pātakam
 40 anasūyuḥ kṛtajñaś ca kalyāṇāny eva sevate
     sukhāni dharmam arthaṃ ca svargaṃ ca labhate naraḥ
 41 saṃskṛtasya hi dāntasya niyatasya yatātmanaḥ
     prājñasyānantarā vṛttir iha loke paratra ca
 42 satāṃ dharmeṇa varteta kriyāṃ śiṣṭavad ācaret
     asaṃkleśena lokasya vṛttiṃ lipseta vai dvija
 43 santi hy āgatavijñānāḥ śiṣṭāḥ śāstravicakṣaṇāḥ
     svadharmeṇa kriyā loke karmaṇaḥ so 'py asaṃkaraḥ
 44 prājño dharmeṇa ramate dharmaṃ caivopajīvati
     tasya dharmād avāpteṣu dhaneṣu dvijasattama
     tasyaiva siñcate mūlaṃ guṇān paśyati yatra vai
 45 dharmātmā bhavati hy evaṃ cittaṃ cāsya prasīdati
     sa maitra janasaṃtuṣṭa iha pretya ca nandati
 46 śabdaṃ sparśaṃ tathārūpaṃ gandhān iṣṭāṃś ca sattama
     prabhutvaṃ labhate cāpi dharmasyaitat phalaṃ viduḥ
 47 dharmasya ca phalaṃ labdhvā na tṛpyati mahādvija
     atṛpyamāṇo nirvedam ādatte jñānacakṣuṣā
 48 prajñā cakṣur nara iha doṣaṃ naivānurudhyate
     virajyati yathākāmaṃ na ca dharmaṃ vimuñcati
 49 satyatyāge ca yatate dṛṣṭvā lokaṃ kṣayātmakam
     tato mokṣe prayatate nānupāyād upāyataḥ
 50 evaṃ nirvedam ādatte pāpaṃ karma jahāti ca
     dhārmikaś cāpi bhavati mokṣaṃ ca labhate param
 51 tapo niḥśreyasaṃ jantos tasya mūlaṃ śamo damaḥ
     tena sarvān avāpnoti kāmān yān manasecchati
 52 indriyāṇāṃ nirodhena satyena ca damena ca
     brahmaṇaḥ padam āpnoti yat paraṃ dvijasattama
 53 [brā]
     indriyāṇi tu yāny āhuḥ kāni tāni yatavrata
     nigrahaś ca kathaṃ kāryo nigrahasya ca kiṃ phalam
 54 kathaṃ ca phalam āpnoti teṣāṃ dharmabhṛtāṃ vara
     etad icchāmi tattvena dharmaṃ jñātuṃ sudhārmika

SECTION CC

Vaisampayana said, "Having, O great king, heard from the illustrious Markandeya the history of the attainment of heaven by the royal sage Indradyumna, Yudhishthira, that bull of the Bharata race, once more asked that sinless Muni endued with great ascetic merit and long life, saying, 'Thou knowest, O virtuous one, the entire host of the gods, the Danavas, and the Rakshasas. Thou art acquainted also with various royal genealogies and many eternal lines of Rishis! O best of Brahmanas, there is nothing in this world that thou dost not know! Thou knowest also, O Muni, many delightful stories about men, Snakes and Rakshasas; about gods, Gandharvas, and Yakshas, and about Kinnaras and Apsaras! I desire now to hear from thee, O best of Brahmanas, as to why Kuvalaswa--that unvanquished king of Ikshavaku's race changed his name, assuming another, viz., Dhundhumara. O thou best of Bhrigu's line, I desire to know in detail why the name of Kuvalaswa of great intelligence underwent such a change!'"
Vaisampayana continued, "Thus addressed by Yudhishthira, the great Muni Markandeya, O Bharata, then began the history of Dhundhumara!"
Markandeya said, 'O royal Yudhishthira, listen to me, I will tell thee all! The story of Dhundhumara is a moral one. Listen to it then! Listen
p. 415
now, O king, to the story of how the royal Kuvalaswa of Ikshvaku's race came to be known as Dhundhumara. O son, O Bharata, there was a celebrated Rishi of the name of Utanka and, O thou of the Kuru race, Utanka had his hermitage in a delightful wilderness. And, O great king, the Rishi Utanka underwent ascetic austerities of the severest kind and the lord Utanka underwent those penances for numberless years with the object of obtaining the favours of Vishnu, and gratified with his penances that illustrious Lord presented himself before Utanka. And beholding the Deity, the Rishi in all humility began to gratify him with many hymns, and Utanka said, 'O thou of great effulgence all creatures with the gods, Asuras and human beings, all things that are mobile or immobile, even Brahma himself, the Vedas, and all things that are capable of being known, have, O lord, been created by thee! The firmament is thy head, O god, and the sun and the moon are thy eyes! And, O Unfading One, the winds are thy breath and fire thy energy! The directions of the horizon constitute thy arms and the great ocean thy stomach! And, O god, the hills and mountains constitute thy thigh and the sky thy hips, O slayer of Madhu! The earth constitutes thy feet, and the plants the bristles on thy body. And, O lord, Indra and Soma and Agni and Varuna, indeed all the gods, the Asuras and the great Snakes all wait upon thee with humility, adoring thee with various hymns! O Lord of the Universe, created things are pervaded by thee. The great Rishis of high energy and ever plunged in ascetic meditation, always adore thee. When thou art gratified, the universe is in peace. And when thou art angry, terror pervadeth every soul. Thou art, O Lord, the great dispeller of all terrors and thou art the One Supreme Male Being! Thou art the cause of happiness of both gods and human beings! And, O Lord, by three steps of thine thou didst cover the three worlds! And it was by thee that the Asuras in the height of their power were destroyed! It is owing to thy prowess, O God, that the celestials obtained peace and happiness and, O thou of great effulgence, it was the anger that destroyed hundred great Daitya chiefs. Thou art the Creator and destroyer of all creatures in the world. It is by adoring thee that the gods have obtained happiness. It was thus, O Yudhishthira, that the high-souled Utanka praised the Lord of the senses. And Vishnu, therefore, said unto Utanka, 'I am gratified with thee. Ask thou the boon that thou desirest.' And Utanka said, 'This indeed hath, been a great boon to me, in that I have been able to behold Hari, that eternal Being, that divine Creator, that Lord of the universe!" Thus addressed Vishnu said, 'I am gratified with this absence of all desires on thy pail and with thy devotion, O thou best of men! But, O Brahmanas, O regenerate one, thou shouldst of a certainty accept some boon from me! Thus requested by Hari to accept a boon Utanka then, O thou best of Bharatas, with joined hands begged a boon saying, 'O illustrious one, O thou of eyes like lotus leaves, if thou hast been gratified with me, then let my heart always rest on virtue, truth, and self-content. And, O Lord, let my heart always turn to thee in devotion.' And hearing these words of Utanka, the holy one said, 'O regenerate one, all this shall happen to thee through my grace. And there will also appear in thee a yoga power endued with which
p. 416
thou shalt achieve a great thing for the dwellers of Heaven, as also for the triple world. Even now a great Asura of the name of Dhundhu is undergoing ascetic penances of fierce austerity with the object of destroying the triple world. Hear now as to who will slay that Asura. O son, there will appear a king of invincible energy and great prowess and he will be born in the race of Ikshvaku and will be known by the name of Vrihadaswa who will have a son of the name of Kuvalaswa endued with great holiness and self-control and celebrity. And that best of kings will be furnished with yoga power springing from me and urged and commended by thee, O regenerate Rishi, that king will be the slayer of the Asura Dhundhu.' And having said these words unto that Brahmana, Vishnu disappeared there and then."

Book 3
Chapter 201

  1 [mārk]
      evam uktas tu vipreṇa dharmavyādho yudhiṣṭhira
      pratyuvāca yathā vipraṃ tac chṛṇuṣva narādhipa
  2 [vyadha]
      vijñānārthaṃ manuṣyāṇāṃ mano pūrvaṃ pravartate
      tat prāpya kāmaṃ bhajate krodhaṃ ca dvijasattama
  3 tatas tadarthaṃ yatate karma cārabhate mahat
      iṣṭānāṃ rūpagandhānām abhyāsaṃ ca niṣevate
  4 tato rāgaḥ prabhavati dveṣaś ca tadanantaram
      tato lobhaḥ prabhavati mohaś ca tadanantaram
  5 tasya lobhābhibhūtasya rāgadveṣahatasya ca
      na dharme jāyate buddhir vyājād dharmaṃ karoti ca
  6 vyājena carate dharmam arthaṃ vyājena rocate
      vyājena sidhyamāneṣu dhaneṣu dvijasattama
      tatraiva ramate buddhis tataḥ pāpaṃ cikīrṣati
  7 suhṛdbhir vāryamāṇaś ca paṇḍitaiś ca dvijottama
      uttaraṃ śrutisaṃbaddhaṃ bravīti śrutiyojitam
  8 adharmas trividhas tasya vardhate rāgadoṣataḥ
      pāpaṃ cintayate cāpi bravīti ca karoti ca
  9 tasyādharmapravṛttasya guṇā naśyanti sādhavaḥ
      ekaśīlāś ca mitratvaṃ bhajante pāpakarmiṇaḥ
  10 sa tenāsukham āpnoti paratra ca vihanyate
     pāpātmā bhavati hy evaṃ dharmalābhaṃ tu me śṛṇu
 11 yas tv etān prajñayā doṣān pūrvam evānupaśyati
     kuśalaḥ sukhaduḥkheṣu sādhūṃś cāpy upasevate
     tasya sādhu samārambhād buddhir dharmeṣu jāyate
 12 [brā]
     bravīsi sūnṛtaṃ dharmaṃ yasya vaktā na vidyate
     divyaprabhāvaḥ sumahān ṛṣir eva mato 'si me
 13 [vyadha]
     brāhmaṇā vai mahābhāgāḥ pitaro 'grabhujaḥ sadā
     teṣāṃ sarvātmanā kāryaṃ priyaṃ loke manīṣiṇā
 14 yat teṣāṃ ca priyaṃ tat te vakṣyāmi dvijasattama
     namaskṛtvā brāhmaṇebhyo brāhmīṃ vidyāṃ nibodha me
 15 idaṃ viśvaṃ jagat sarvam ajayyaṃ cāpi sarvaśaḥ
     mahābhūtātmakaṃ brahmannātaḥ parataraṃ bhavet
 16 mahābhūtāni khaṃ vāyur agnir āpas tathā ca bhūḥ
     śabdaḥ sparśaś ca rūpaṃ ca raso gandhaś ca tad guṇāḥ
 17 teṣām api guṇāḥ sarve guṇavṛttiḥ parasparam
     pūrvapūrva guṇāḥ sarve kramaśo guṇiṣu triṣu
 18 ṣaṣṭhas tu cetanā nāma mana ity abhidhīyate
     saptamī tu bhaved buddhir ahaṃkāras tataḥ param
 19 indriyāṇi ca pañcaiva rajo sattvaṃ tamas tathā
     ity eṣa sapta daśako rāśir avyaktasaṃjñakaḥ
 20 sarvair ihendriyārthais tu vyaktāvyaktaiḥ susaṃvṛtaḥ
     caturviṃśaka ity eṣa vyaktāvyaktamayo guṇaḥ
     etat te sarvam ākhyātaṃ kiṃ bhūyo śrotum icchasi

SECTION CCI

Markandeya said, "O king, after the death of Ikshvaku, a highly virtuous king of the name of Sasada, ascending the throne of Ayodhya ruled this earth. And from Sasada was descended Kakutstha of great energy. And Kakutshta had a son of name Anenas. And Anenas had a son named Prithu and Prithu had a son named Viswagaswa and from Viswagaswa sprang Adri and from Adri sprang Yuvanaswa and from Yuvanaswa sprang Sravastha and it was by this Sravastha that the city called Sravasthi was built and from Sravastha was descended Vrihadaswa and from Vrihadaswa sprang Kuvalaswa and Kuvalaswa had twentyone thousand sons and all these sons were fierce and powerful and skilled in learning. And Kuvalaswa excelled his father in every quality. And when the time came, his father Vrihadaswa installed him--the brave and highly virtuous Kuvalaswa--on the throne. And having thus made over the royal dignity to his son, that slayer of foes--king Vrihadaswa of great intelligence--retired into the woods for asceticism."
"Markandeya continued, 'O king, when the royal sage Vrihadaswa was about to retire into the woods, that best of Brahmanas, Utanka heard of it. And Utanka who was possessed of great energy and immeasurable soul, approached that foremost of all wielders of weapons and best of men. And approaching him, the Rishis began to persuade him to give up asceticism. And Utanka said, 'O king, to protect (the people) is thy duty. It behoveth thee to do that duty of thine. Let us be free from all anxiety through thy grace. Possessed as thou art of a great soul, protected by thee, the earth will be freed from all dangers. Therefore, it behoveth thee, not to retire into the woods. Great merit attaches to the act of protecting people in this world. Such merit can never be acquired in the woods. Let not thy heart, therefore, turn to this course. The merit, great king, that was acquired in days of old by great royal sages by protecting their subjects was so great that nothing equal to it could be seen. The king should always protect his subjects. It behoveth thee, therefore, to protect thy people. O lord of the earth, I cannot (at present) perform my ascetic devotions peacefully. Close to my asylum there is a sea of sands known by the name of Ujjalaka. And it
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occupies a level country and is without any water. And it extends many yojanas in length and breadth and in that desert dwells a chief of the Danavas called Dhundhu by name. And Dhundhu is the son of Madhu and Kaitabha, and is fierce and terrible and possessed of great prowess. And endued with immeasurable energy, that Danava, O king, dwelleth under the ground, and, O king, it behoveth thee to retire into the woods, having first slain that Asura. That Asura is now lying still in the observance of an ascetic penance of great austerity and, O king, the object he hath in view is sovereignty over the celestials as also of the three worlds. And, O king, having, obtained a boon from the Grandsire of all creatures, that Asura hath become incapable of being slain by the gods and Daityas and Rakshasas and Gandharvas. Slay though him, O king, and blessed be thou and let not thy heart turn to any other course. By slaying him thou wilt without doubt, achieve a great thing and thou wilt also obtain eternal and undying fame. And O king, when at the end of every year that wicked Asura lying covered with sands, wakes up and begins to breathe, then the whole earth with her mountains, forests and woods begins to tremble. And his breath raiseth up clouds of sands, and shroudeth the very sun, and for seven days continually the earth tremble all over, and sparks and flames of fire mixed with smoke spread far around and for all this, O king, I cannot rest in peace in my asylum. Slay thou him, O king, for the good of the world. Indeed, when that Asura is slain the triple world will be in peace and happiness. That thou art competent, O king, to slay that Asura, I fully believe. Thy energy will be enhanced by Vishnu with the addition of his own. In days of old, O king, Vishnu gave this boon that the king who should slay this fierce and great Asura would be pervaded by the invincible energy of Vishnu himself. Bearing that invincible Vaishnava energy in thyself, slay thou, O great king, that Daitya of fierce prowess. Possessed as Dhundhu is of mighty energy, no one, O king, that is endued with small energy himself will be capable of consuming him, even if he were to strive for a hundred years.'"

Book 3
Chapter 202

[mārk]
      evam uktaḥ sa vipras tu dharmavyādhena bhārata
      kathām akathayad bhūyo manasaḥ prītivardhanīm
  2 [brā]
      mahābhūtāni yāny āhuḥ pañca dharmavidāṃ vara
      ekaikasya guṇān samyak pañcānām api me vada
  3 [vyadha]
      bhūmir āpas tathā jyotir vāyur ākāśam eva ca
      guṇottarāṇi sarvāṇi teṣāṃ vakṣyāmi te guṇān
  4 bhūmiḥ pañca guṇā brahmann udakaṃ ca caturguṇam
      guṇās trayas tejasi ca trayaś cākāśavātayoḥ
  5 śabdaḥ sparśaś ca rūpaṃ ca rasaś cāpi dvijottama
      ete guṇāḥ pañca bhūmeḥ sarvebhyo guṇavattarāḥ
  6 śabdaḥ sparśaś ca rūpaṃ ca tejaso 'tha guṇās trayaḥ
      apām ete guṇā brahman kīrtimās tava suvrata
  7 śabdaḥ sparśaś ca rūpaṃ ca tejaso 'tha guṇās trayaḥ
      śabdaḥ sparśaś ca vāyau tu śabda ākāśa eva ca
  8 ete pañcadaśa brahman guṇā bhūteṣu pañcasu
      vartante sarvabhūteṣu yeṣu lokāḥ pratiṣṭhitāḥ
      anyonyaṃ nātivartante saṃpac ca bhavati dvija
  9 yadā tu viṣamī bhāvam ācaranti carācarāḥ
      tadā dehī deham anyaṃ vyatirohati kālataḥ
  10 ānupūrvyā vinaśyanti jāyante cānupūrvaśaḥ
     tatra tatra hi dṛśyante dhātavaḥ pāñcabhautikāḥ
     yair āvṛtam idaṃ sarvaṃ jagat sthāvarajaṅgamam
 11 indriyaiḥ sṛjyate yad yat tat tad vyaktam iti smṛtam
     avyaktam iti vijñeyaṃ liṅgagrāhyam atīndriyam
 12 yathā svaṃ grāhakāny eṣāṃ śabdādīnām imāni tu
     indriyāṇi yadā dehī dhārayann iha tapyate
 13 loke vitatam ātmānaṃ lokaṃ cātmani paśyati
     parāvarajñaḥ saktaḥ san sarvabhūtāni paśyati
 14 paśyataḥ sarvabhūtāni sarvāvasthāsu sarvadā
     brahmabhūtasya saṃyogo nāśubhenopapadyate
 15 jñānamūlātmakaṃ kleśam ativṛttasya mohajam
     loko buddhiprakāśena jñeya mārgeṇa dṛśyate
 16 anādi nidhanaṃ jantum ātmayoniṃ sadāvyayam
     anaupamyam amūrtaṃ ca bhagavān āha buddhimān
     tapo mūlam idaṃ sarvaṃ yan māṃ viprānupṛcchasi
 17 indriyāṇy eva tat sarvaṃ yat svarganarakāv ubhau
     nigṛhīta visṛṣṭāni svargāya narakāya ca
 18 eṣa yogavidhiḥ kṛtsno yāvad indriyadhāraṇam
     etan mūlaṃ hi tapasaḥ kṛtsnasya narakasya ca
 19 indriyāṇāṃ prasaṅgena doṣam ṛcchaty asaṃśayam
     saṃniyamya tu tāny eva tataḥ siddhim avāpnute
 20 ṣaṇṇām ātmani nityānām aiśvaryaṃ yo 'dhigacchati
     na sa pāpaiḥ kuto 'narthair yujyate vijitendriyaḥ
 21 rathaḥ śarīraṃ puruṣasya dṛṣṭam; ātmā niyatendriyāṇy āhur aśvān
     tair apramattaḥ kuśalī sadaśvair; dāntaiḥ sukhaṃ yāti rathīva dhīraḥ
 22 ṣaṇṇām ātmani nityānām indriyāṇāṃ pramāthinām
     yo dhīro dhārayed raśmīn sa syāt paramasārathiḥ
 23 indriyāṇāṃ prasṛṣṭānāṃ hayānām iva vartmasu
     dhṛtiṃ kurvīta sārathye dhṛtyā tāni jayed dhruvam
 24 indriyāṇāṃ hi caratāṃ yan mano 'nuvidhīyate
     tad asya harate buddhiṃ nāvaṃ vāyur ivāmbhasi
 25 yeṣu vipratipadyante ṣaṭsu mohāt phalāgame
     teṣv adhyavasitādhyāyī vindate dhyānajaṃ phalam

SECTION CCII

"Markandeya said, 'Thus addressed by Utanka, that unvanquished royal sage, with joined hands, O thou foremost of the Kuru race, replied unto Utanka, saying, 'This visit of thine, O Brahmana, will not be in vain. This my son, O holy one, known by the name of Kuvalaswa is endued with steadiness and activity. In prowess also he is unequalled on earth. Without doubt he will accomplish all this that is agreeable to thee, aided by all his brave sons endued with arms like unto iron maces. Give me leave to retire, O Brahmana, for I have now given up my weapons.' Thus addressed by the king, that Muni of immeasurable energy replied unto him, saying, 'So be it." And the royal sage Vrihadaswa then, having commended his son to obey the behest of the high-souled Utanka saying, 'Let it be done by
p. 418
thee,' himself retired into an excellent forest.'
"Yudhishthira said, 'O holy one, O thou possessed of the wealth of asceticism, who was this Daitya of great energy? Whose son and whose grandson was he? I desire to know all this; O thou possessed of the wealth of asceticism I never heard of this mighty Daitya before. I desire to know all this truly, O holy one, and with all particulars in detail, O thou of great wisdom and ascetic wealth!'
"Markandeya said, 'O monarch, know everything as it happened, O ruler of men, as I narrate the particulars truly, O thou of great wisdom! When the world became one broad expanse of water and creatures mobile and immobile were destroyed, when, O bull of the Bharata race, the entire creation came to its end. He who is the Source and Creator of the Universe, viz., the Eternal and unfading Vishnu, He who is called by Munis crowned with ascetic success as the Supreme Lord of the Universe, that Being of great holiness, then lay in Yoga sleep on the wide hood of the Snake Sesha of immeasurable energy, and the Creator of the Universe, that highly-blessed and holy Hari, knowing no deterioration, lay on the hood of that Snake encircling the whole Earth and as the Deity lay asleep on that bed, a lotus, endued with great beauty and effulgence equal unto that of the Sun, sprang from his navel. And from that lotus possessed of effulgence like unto the Sun's, sprang the Grandsire Brahma, that lord of the worlds who is the four Vedas, who hath four forms and four faces, who is invincible in consequence of his own energy and who is endued with mighty strength and great prowess and as the Lord Hari of wondrous frame, possessed of great lustre and decked with a crown and the Kaustubha gem and attired in purple silk, lay stretched for many a yojana on that excellent bed furnished by the hood of the snake itself extending far and wide, blazing, O king, in his beauty and the lustre of his own body like a thousand Suns concentrated in one mass. He was beheld some time after by two Danavas of great prowess named Madhu and Kaitabha and beholding Hari (in that posture) and the Grandsire with eyes like lotus-leaves seated on that lotus, both Madhu and Kaitabha wandered much and they began to terrify and alarm Brahma of immeasurable prowess, and the illustrious Brahma alarmed by their continued exertions trembled on his seat, and at his trembling the stalk of the lotus on which he was seated began to tremble and when the lotus-stalk trembled, Kesava awoke. And awakened from his slumber, Govinda beheld those Danavas of mighty energy, and beholding them the Deity said unto them, 'Welcome, ye mighty ones! I am gratified with you! Therefore, I will grant you excellent boons!' And thereupon both those proud and mighty Danavas, O king, laughingly replied unto Hrishikesa, saying, 'Ask boons of us, O Divine one! O thou that art the Supreme Deity, we are disposed to grant thee a boon. Indeed, we will grant thee a boon! Therefore, ask thou of us anything that cometh to thy mind.' Thus addressed by them the holy one spoke, 'Ye brave ones, I will accept a boon from you. There is a boon that I desire. Both of you are possessed of mighty energy. There is no male person like unto any of you. O ye of unbaffled prowess, submit ye to be slain by me. Even that is what I desire to
p. 419
accomplish for the good of the world.' Hearing these words of the Deity, both Madhu and Kaitabha said, 'We have never before spoken an untruth; no, not even in jest; what shall we say of other occasions! O thou foremost of male Beings, know that we have ever been firm in truth and morality. In strength, in forms, in beauty, in virtue, in asceticism, in charity, in behaviour, in goodness, in self control, there is no one equal unto either of us. A great danger, O Kesava, hath approached us. Accomplish thou, therefore, what thou hast said. No one can prevail over Time. But, O Lord, there is one thing that we desire to be done by thee. O thou best and foremost of all Deities, thou must slay us at a spot that is absolutely uncovered. And, O thou of excellent eyes, we also desire to become thy sons. This is the boon that we desire, know then, O chief of the gods! Let not that O Deity, be false which thou hadst at first promised to us.' The Holy One then replied unto them saying, 'Yes, I will do as ye desire. Everything will be as ye wish!'
"Markandeya continued, 'Then Govinda began to reflect but uncovered space found he none and when he could not discover any spot that was uncovered on earth or in the sky, that foremost Deity then beheld his thighs to be absolutely uncovered. And there, O king, the illustrious Deity cut off the heads of Madhu and Kaitabha with his keenedged discus!'"

Book 3
Chapter 203

1 [mārk]
      evaṃ tu sūkṣme kathite dharmavyājena bhārata
      brāhmaṇaḥ sa punaḥ sūkṣmaṃ papraccha susamāhitaḥ
  2 [brā]
      sattvasya rajasaś caiva tamasaś ca yathātatham
      guṇāṃs tattvena me brūhi yathāvad iha pṛcchataḥ
  3 [vyadha]
      hanta te kathayiṣyāmi yan māṃ tvaṃ paripṛcchasi
      eṣāṃ guṇān pṛthaktvena nibodha gadato mama
  4 mohātmakaṃ tamas teṣāṃ raja eṣāṃ pravartakam
      prakāśabahulatvāc ca sattvaṃ jyāya ihocyate
  5 avidyā bahulo mūḍhaḥ svapnaśīlo vicetanaḥ
      durdṛśīkas tamo dhvastaḥ sakrodhas tāmaso 'lasaḥ
  6 pravṛtta vākyo mantrī ca yo 'nurāgy abhyasūyakaḥ
      vivitsamāno viprarṣe stabdho mānī sa rājasaḥ
  7 prakāśabahulo dhīro nirvivitso 'nasūyakaḥ
      akrodhano naro dhīmān dāntaś caiva sa sāttvikaḥ
  8 sāttvikas tv atha saṃbuddho lokavṛttena kliśyate
      yadā budhyati boddhavyaṃ lokavṛttaṃ jugupsate
  9 vairāgyasya hi rūpaṃ tu purvam eva pravartate
      mṛdur bhavaty ahaṃkāraḥ prasīdaty ārjavaṃ ca yat
  10 tato 'sya sarvadvandvāni praśāmyanti parasparam
     na cāsya saṃyamo nāma kva cid bhavati kaś cana
 11 śūdrayonau hi jātasya svaguṇān upatiṣṭhataḥ
     vaiśyatvaṃ bhavati brahman kṣatriyatvaṃ tathaiva ca
 12 ājrave vartamānasya brāhmaṇyam abhijāyate
     guṇās te kīrtitāḥ sarve kiṃ bhūyo śrotum icchasi
 13 [brā]
     pārthivaṃ dhātum āsādya śārīro 'gniḥ kathaṃ bhavet
     avakāśa viśeṣeṇa kathaṃ vartayate 'nilaḥ
 14 [mārk]
     praśnam etaṃ samuddiṣṭaṃ brāhmaṇena yudhiṣṭhira
     vyādhaḥ sa kathayām āsa brāhmaṇāya mahātmane
 15 [vyadha]
     mūrdhānam āśrito vahniḥ śarīraṃ paripālayan
     prāṇo mūrdhani cāgnau ca vartamāno viceṣṭate
     bhūtaṃ bhavyaṃ bhaviṣyac ca sarvaṃ prāṇe pratiṣṭhitam
 16 śreṣṭhaṃ tad eva bhūtānāṃ brahma jyotir upāsmahe
     sajantuḥ sarvabhūtātmā puruṣaḥ sa sanātanaḥ
     mano buddhir ahaṃkāro bhūtānāṃ viṣayaś ca saḥ
 17 evaṃ tv iha sa sarvatra prāṇena paripālyate
     pṛṣṭhatas tu samānena svāṃ svāṃ gatim upāśritaḥ
 18 basti mūle gude caiva pāvakaḥ samupāśritaḥ
     vahan mūtraṃ purīṣaṃ cāpy apānaḥ parivartate
 19 prayatne karmaṇi bale ya ekas triṣu vartate
     udāna iti taṃ prāhur adhyātmaviduṣo janāḥ
 20 saṃdhau saṃdhau saṃniviṣṭaḥ sarveṣv api tathānilaḥ
     śarīreṣu manuṣyāṇāṃ vyāna ity upadiṣyate
 21 dhātuṣv agnis tu vitataḥ sa tu vāyusamīritaḥ
     rasān dhatūṃś ca doṣāṃś ca vartayan paridhāvati
 22 prāṇānāṃ saṃnipātāt tu saṃnipātaḥ prajāyate
     uṣmā cāgnir iti jñeyo yo 'nnaṃ pacati dehinām
 23 apānodānayor madhye prāṇavyānau samāhitau
     samanvitas tv adhiṣṭhānaṃ samyak pacati pāvakaḥ
 24 tasyāpi pāyuparyantas tathā syād udasaṃjñitaḥ
     srotāṃsi tasmāj jāyante sarvaprāṇeṣu dehinām
 25 agnivegavahaḥ prāṇo gudānte pratihanyate
     sa ūrdhvam āgamya punaḥ samutkṣipati pāvakam
 26 pakvāśayas tv adho nābhyā ūrdhvam āmāśayaḥ sthitaḥ
     nābhimadhye śarīrasya prāṇāḥ sarve pratiṣṭhitāḥ
 27 pravṛttā hṛdayāt sarvās tiryag ūrdhvam adhas tathā
     vahanty annarasān nāḍyo daśa prāṇapracoditāḥ
 28 yoginām eṣa mārgas tu yena gacchanti tatparam
     jitaklamāsanā dhīrā mūrdhany ātmānam ādadhuḥ
     evaṃ sarveṣu vitatau prāṇāpānau hi dehiṣu
 29 ekādaśa vikārātmā kalā saṃbhārasaṃbhṛtaḥ
     mūrtimantaṃ hi taṃ viddhi nityaṃ karma jitātmakam
 30 tasmin yaḥ saṃsthito hy agnir nityaṃ sthālyam ivāhitaḥ
     ātmānaṃ taṃ vijānīhi nityaṃ yogajitātmakam
 31 devo yaḥ saṃsthitas tasminn abbindur iva puṣkare
     kṣetrajñaṃ taṃ vijānīhi nityaṃ tyāgajitātmakam
 32 jīvātmakāni jānīhi rajo sattvaṃ tamas tathā
     jīvam ātmaguṇaṃ viddhi tathātmānaṃ parātmakam
 33 sacetanaṃ jīvaguṇaṃ vadanti; sa ceṣṭate ceṣṭayate ca sarvam
     tataḥ paraṃ kṣetravido vadanti; prākalpayad yo bhuvanāni sapta
 34 evaṃ sarveṣu bhūteṣu bhūtātmā na prakāśate
     dṛśyate tv agryayā buddhyā sūkṣmayā jñānavedibhiḥ
 35 cittasya hi prasādena hanti karma śubhāśubham
     prasannātmātmani sthitvā sukham ānantyam aśnute
 36 lakṣaṇaṃ tu prasādasya yathā tṛptaḥ sukhaṃ svapet
     nivāte vā yathā dīpo dīpyet kuśaladīpitaḥ
 37 pūrvarātre pare caiva yuñjānaḥ satataṃ manaḥ
     labdhāhāro viśuddhātmā paśyann ātmānam ātmani
 38 pradīpteneva dīpena mano dīpena paśyati
     dṛṣṭvātmānaṃ nirātmānaṃ tadā sa tu vimucyate
 39 sarvopāyais tu lobhasya krodhasya ca vinigrahaḥ
     etat pavitraṃ yajñānāṃ tapo vai saṃkramo mataḥ
 40 nityaṃ krodhāt tapo rakṣec chriyaṃ rakṣeta matsarāt
     vidyāṃ mānāpamānābhyām ātmānaṃ tu pramādataḥ
 41 ānṛśaṃsyaṃ paro dharmaḥ kṣamā ca paramaṃ balam
     ātmajñānaṃ paraṃ jñānaṃ paraṃ satyavrataṃ vratam
 42 satyasya vacanaṃ śreyo satyaṃ jñānaṃ hitaṃ bhavet
     yad bhūtahitam atyantaṃ tad vai satyaṃ paraṃ matam
 43 yasya sarve samārambhā nirāśīr bandhanāḥ sadā
     tvāge yasya hutaṃ sarvaṃ sa tyāgī sa ca buddhimān
 44 yato na gurur apy enaṃ cyāvayed upapādayan
     taṃ vidyād brahmaṇo yogaṃ viyogaṃ yogasaṃjñitam
 45 na hiṃsyāt sarvabhūtāni maitrāyaṇa gataś caret
     nedaṃ jīvitam āsādya vairaṃ kurvīta kena cit
 46 ākiṃcanyaṃ susaṃtoṣo nirāśitvam acāpalam
     etad eva paraṃ jñānaṃ sad ātmajñānam uttamam
 47 parigrahaṃ parityajya bhava buddhyā yatavrataḥ
     aśokaṃ sthānam ātiṣṭhen niścalaṃ pretya ceha ca
 48 taponityena dāntena muninā saṃtayātmanā
     ajitaṃ jetukāmena bhāvyaṃ saṅgeṣv asaṅginā
 49 guṇāguṇam anāsaṅgam ekakāryam anantaram
     etad brāhmaṇa te vṛttam āhur ekapadaṃ sukham
 50 parityajati yo duḥkhaṃ sukhaṃ cāpy ubhayaṃ naraḥ
     brahma prāpnoti so 'tyantam asaṅgena ca gacchati
 51 yathā śrutam idaṃ sarvaṃ samāsena dvijottama
     etat te sarvam ākhyātma kiṃ bhūyo śrotum icchasi

SECTION CCIII

"Markandeya said, 'The illustrious Dhundhu, O king, was the son of Madhu and Kaitabha, and possessed of great energy and prowess, he underwent ascetic penances of great austerity and he stood erect on one leg and reduced his body to a mass of only veins and arteries, and Brahma, gratified with him, gave him a boon. And the boon he had asked of the lord Prajapati was in these words, 'Let no one among the gods, the Danavas, the Rakshas, the Snakes, the Gandharvas and the Rakshasas be capable of slaying me. Even this is the boon that I ask of thee.' And the Grandsire replied unto him saying, 'Let it be as thou wishest. Go thy way.' And thus addressed by the Grandsire, the Danava placed the feet of the Deity on his head and having thus touched with reverence the Deity's feet he went away and possessed of mighty energy and prowess. Dhundhu, having obtained the boon hastily approached Vishnu remembering the death of his father at the hands of that Deity, and the wrathful Dhundhu having vanquished the gods with the Gandharvas began to distress all the celestials with Vishnu at their head. And at last O bull of the Bharata race, that wicked souled Asura arriving at a sea of sands known by the name of Ujjalaka, began to distress to the utmost of his might the asylum of Utanka. And endued with fierce energy, Dhundhu, the son of Madhu and Kaitabha, lay in his subterranean cave underneath the sands in the observance of fierce ascetic and severe austerities with the object of destroying the triple world, and while the Asura lay breathing near the asylum of Utanka that Rishi possessed of the splendour of fire, king Kualaswa with his troops, accompanied by the Brahmana Utanka, as also
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by all his sons set out for that region, O bull of the Bharata race! And after that grinder of foes, the royal Kuvalaswa, had set out, accompanied by his twenty-one thousand sons all of whom were exceedingly powerful, the illustrious Lord Vishnu filled him with his own energy at the command of Utanka and impelled by the desire of benefiting the triple world and while that invincible hero was proceeding on his way and loud voice was heard in the sky repeating the words, 'This fortunate and unslayable one will become the destroyer of Dhundhu to-day.' And the gods began to shower upon him celestial flowers. And the celestial kettle drums began to sound their music although none played upon them. And during the march of that wise one, cool breezes began to blow and the chief of the celestials poured gentle showers wetting the dust on the roads and, O Yudhishthira, the cars of the celestials could be seen high over the spot where the mighty Asura Dhundhu was. The gods and Gandharvas and great Rishis urged by curiosity, came there to behold the encounter between Dhundhu and Kuvalaswa and, O thou of the Kuru race, filled by Narayana with his own energy, king Kuvalaswa, aided by his sons, soon surrounded that sea of sands and the king ordered that wilderness to be excavated and after the king's sons had excavated that sea of sands for seven days, they could see the mighty Asura Dhundhu. And, O bull of the Bharata race, the huge body of that Asura lay within those sands, effulgent in its own energy like the Sun himself. And Dhundhu, O king, was lying covering the western region of the desert and surrounded on all sides by the sons of Kuvalaswa, the Danava was assaulted with sharp-pointed shafts and maces and heavy and short clubs and axes and clubs, with iron spikes and darts and bright and keen-edged swords, and thus assaulted, the mighty Danava rose from his recumbent posture in wrath. And enraged, the Asura began to swallow those various weapons that were hurled at him and he vomited from his mouth fiery flames like unto those of the fire called Samvarta that appeareth at the end of the Yuga and by those flames of his, the Asura consumed all the sons of the king and, O tiger among men, like the Lord Kapila of old consuming the sons of king Sagara, the infuriated Asura overwhelming the triple world with the flames vomited from his mouth, achieved that wonderful feat in a moment. And, O thou best of the Bharatas, when all those sons of king Kuvalaswa were consumed by the fire emitted by the Asura in wrath, the monarch, possessed as he was of mighty energy, then approached the Danava who, like unto a second Kumbhakarna of mighty energy, had come to the encounter after waking from his slumbers. From the body of the king, O monarch, then began to flow a mighty and copious stream of water and that stream soon extinguished, O king, the fiery flames emitted by the Asura. And, O great king, the royal Kuvalaswa, filled with Yoga force, having extinguished those flames by the water that issued from his body, consumed that Daitya of wicked prowess with the celebrated weapon called Brahma for relieving the triple world of its fears, and the royal sage Kuvalaswa, having consumed that great Asura, that foe of the celestials and slayer of all enemies, by means of that weapon became like unto a second chief of the triple world and the high-souled king Kuvalaswa having slain the
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the Asura Dhundhu, became from that time known by the name of Dhundhumara and from that time he came to be regarded as invincible in battle, and the gods and the great Rishis who had come to witness that encounter were so far gratified with him that they addressed him saying, 'Ask thou a boon of us!' And thus solicited by the gods, the king bowed to them and filled with joy, the king said unto them, with joined hands these words, 'Let me be always able to give wealth unto superior Brahmanas! Let me be invincible as regards all foes! Let there be friendship between myself and Vishnu! Let me have no ill-feeling towards any creature! Let my heart always turn to virtue! And let me (finally) dwell in heaven for ever!' And the gods and the Rishis and Utanka, hearing this were exceedingly gratified and all of them said, 'Let it be as thou wishest!' And, O king, having also blessed him with many other speeches, the gods and the great Rishis then went away to their respective abodes. And, O Yudhishthira, after the slaughter of all his sons, king Kuvalaswa had still three sons left, and, O thou of the Bharata race, they were called Dridaswa and Kapilaswa and Chandraswa. It is from them, O king, that the illustrious line of kings belonging to Ikshvaku's race, all possessed of immeasurable prowess, hath sprung.
"It was thus, O best of king, that that great Daitya of the name Dhundhu, the son of Madhu and Kaitabha was slain by Kuvalaswa and it was for this also that king came to be called by the name of Dhundhumara. And indeed, the name he assumed was no empty one but was literally true.
"I have now told thee all that thou hadst asked me, viz., all about that person in consequence of whose act the story of Dhundhu's death hath become famous. He that listeneth to this holy history connected with the glory of Vishnu, becometh virtuous and obtaineth children. By listening to this story on particular lunations, one becometh blessed with long life and great good fortune. And freed from every anxiety one ceaseth to have any fear of diseases."

Book 3
Chapter 204

 1 [mārk]
      evaṃ saṃkathite kṛtsne mokṣadharme yudhiṣṭhira
      dṛḍhaṃ prītimanā vipro dharmavyādham uvāca ha
  2 nyāyayuktam idaṃ sarvaṃ bhavatā parikīrtitam
      na te 'sty aviditaṃ kiṃ cid dharmeṣv iha hi dṛśyate
  3 [vyadha]
      pratyakṣaṃ mama yo dharmas taṃ paśya dvijasattama
      yena siddhir iyaṃ prāptā mayā brāhmaṇapuṃgava
  4 uttiṣṭha bhagavan kṣipraṃ praviśyābhyantaraṃ gṛham
      draṣṭum arhasi dharmajña mātaraṃ pitaraṃ ca me
  5 [mārk]
      ity uktaḥ sa praviśyātha dadarśa paramārcitam
      saudhaṃ hṛdyaṃ caturśālam atīva ca manoharam
  6 devatā gṛhasaṃkāśaṃ daivataiś ca supūjitam
      śayanāsanasaṃbādhaṃ gandhaiś ca paramair yutam
  7 tatra śuklāmbara dharau pitarāv asya pūjitau
      kṛtāhārau sutuṣṭau tāv upaviṣṭau varāsane
      dharmavyādhas tutau dṛṣṭvā pādeṣu śirasāpatat
  8 [vṛddhau]
      uttiṣṭhottiṣṭha dharmajña dharmas tvām abhirakṣatu
      prītau svas tava śaucena dīrgham āyur avāpnuhi
      sat putreṇa tvayā putra nityakālaṃ supūjitau
  9 na te 'nyad daivataṃ kiṃ cid daivateṣv api vartate
      prayatatvād dvijātīnāṃ damenāsi samanvitaḥ
  10 pituḥ pitāmahā ye ca tathaiva prapitāmahāḥ
     prītās te satataṃ putra damenāvāṃ ca pūjayā
 11 manasā karmaṇā vācā śuśrūṣā naiva hīyate
     na cānyā vitathā buddhir dṛśyate sāṃprataṃ tava
 12 jāmadagnyena rāmeṇa yathā vṛddhau supūjitau
     tathā tvayā kṛtaṃ sarvaṃ tad viśiṣṭaṃ ca putraka
 13 [mārk]
     tatas taṃ brāhmaṇaṃ tābhyāṃ dharmavyādho nyavedayat
     tau svāgatena taṃ vipram arcayām āsatus tadā
 14 pratigṛhya ca tāṃ pūjāṃ dvijaḥ papraccha tāv ubhau
     saputrābhyāṃ sabhṛtyābhyāṃ kac cid vāṃ kuśalaṃ gṛhe
     anāmayaṃ ca vāṃ kac cit sadaiveha śarīrayoḥ
 15 [vṛddhau]
     kuśalaṃ no gṛhe vipra bhṛtyavarge ca sarvaśaḥ
     kac cit tvam apy avighnena saṃprāpto bhagavann iha
 16 [mārk]
     bāḍham ity eva tau vipraḥ pratyuvāca mudānvitaḥ
     dharmavyādhas tu taṃ vipram arthavad vākyam abravīt
 17 pitā mātā ca bhagavann etau me daivataṃ param
     yad daivatebhyaḥ kartavyaṃ tad etābhyāṃ karomy aham
 18 trayastriṃśad yathā devāḥ sarve śakrapurogamāḥ
     saṃpūjyāḥ sarvalokasya tathā vṛttāv imau mama
 19 upahārān āharanto devatānāṃ yathā dvijāḥ
     kurvate tadvad etābhyāṃ karomy aham atandritaḥ
 20 etau me paramaṃ brahman pitā mātā ca daivatam
     etau puṣpaiḥ phalai ratnais toṣayāmi sadā dvija
 21 etāv evāgnayo mahyaṃ yān vadanti manīṣiṇaḥ
     yajñā vedāś ca catvāraḥ sarvam etau mama dvija
 22 etadarthaṃ mama prāṇā bhāryā putrāḥ suhṛjjanāḥ
     saputradāraḥ śuśrūṣāṃ nityam eva karomy aham
 23 svayaṃ ca snāpayāmy etau tathā pādau pradhāvaye
     āhāraṃ saṃprayacchāmi svayaṃ ca dvijasattama
 24 anukūlāḥ kathā vacmi vipriyaṃ parivarjayan
     adharmeṇāpi saṃyuktaṃ priyam ābhyāṃ karomy aham
 25 dharmam eva guruṃ jñātvā karomi dvijasattama
     atandritaḥ sadā vipra śuśrūṣāṃ vai karomy aham
 26 pañcaiva guravo brahman puruṣasya babhūṣataḥ
     pitā mātāgnir ātmā ca guruś ca dvijasattama
 27 eteṣu yas tu varteta samyag eva dvijottama
     bhaveyur agnayas tasya paricīrṇās tunityaśaḥ
     gārhasthye vartamānasya dharma eṣa sanātanaḥ

SECTION CCIV

Vaisampayana said, "O thou foremost of the Bharata race, king Yudhisthira then asked the illustrious Markandeya a difficult question about morality, saying, 'I desire to hear, O holy one, about the high and excellent virtue of women. I desire to hear from thee, O Brahmana, discourse about the subtle truths of morality. O regenerate Rishi, O best of men, the Sun, the Moon, the Wind, the Earth, the Fire, the father, the mother, the preceptor--these and other objects ordained by the gods, appear to us as Deities embodied! All these that are reverend ones are worthy of our best regard. So also is the woman who adoreth one lord. The worship that chaste wives offer unto their husbands appeareth to me to be fraught with great difficulty. O adorable one, it behoveth thee to discourse to us of the high and excellent virtue of chaste wives--of wives who restraining all their senses and keeping their hearts under complete control regard their husbands as veritable gods. O holy and adorable one, all this appears to me to be exceedingly difficult
p. 422
of accomplishment. O regenerate one, the worship that sons offer to their mothers and fathers and that wives offer to their husbands, both seem to me to be highly difficult. I do not behold anything that is more difficult than the severe virtue of chaste women. O Brahmana, the duties that women of good behaviour discharge with care and the conduct that is pursued by good sons towards their fathers and mothers appear to me to be most difficult of performance. Those women that are each devoted to but one lord, they that always speak the truth, they that undergo a period of gestation for full ten months--there is nothing, O Brahmana, that is more difficult than that is done by these. O worshipful one, women bring forth their offspring with great hazard to themselves and great pain and rear their children, O bull among Brahmanas, with great affection! Those persons also who being always engaged in acts of cruelty and there by incurring general hatred, succeed yet in doing their duties accomplish what, in my opinion, is exceedingly difficult. O regenerate one, tell me the truths of the duties of the Kshatriya order. It is difficult, O twice-born one, for those high-souled ones to acquire virtue who by the duties of their order are obliged to do what is cruel. O holy one, thou art capable of answering all questions; I desire to hear thee discourse on all this. O thou foremost of Bhrigu's race, I desire to listen to all this, waiting respectfully on thee, O thou of excellent vows!'
"Markandeya said, 'O thou foremost of the Bharata race, I will discourse to thee on all this truly, however difficult of answer thy question may be. Listen to me, therefore, as I speak unto thee. Some regard the mother as superior and some the father. The mother, however, that bringeth forth and some the father. The mother, however, that bringeth forth and reareth up offspring what is more difficult. Fathers also, by ascetic penances by worship of the gods, by adorations addressed to them, by bearing cold and heat, by incantations and other means desire to have children. And having by these painful expedients obtained children that are so difficult of acquisition, they then, O hero, are always anxious about the future of their sons and, O Bharata, both the father and the mother desire to see in their sons fame and achievements and prosperity and offspring and virtue. That son is virtuous who realises these hopes of his parents. And, O great king, that son with whom the father and the mother are gratified, achieveth eternal fame and eternal virtue both here and thereafter. As regards women again, neither sacrifice nor sraddhas, nor fasts are of any efficacy. By serving their husbands only they can win heaven. O king, O Yudhishthira, remembering this alone, listen thou with attention to the duties of chaste women."

Book 3
Chapter 205

1 [mārk]
      gurū nivedya viprāya tau mātāpitarāv ubhau
      punar eva sa dharmātmā vyādho brāhmaṇam abravīt
  2 pravṛtta cakṣur jāto 'smi saṃpaśya tapaso balam
      yadartham ukto 'si tayā gacchasva mithilām iti
  3 patiśuśrūṣa parayā dāntayā satyaśīlayā
      mithilāyāṃ vasan vyādhaḥ sa te dharmān pravakṣyati
  4 [brā]
      pativratāyāḥ satyāyāḥ śīlāḍhyāyā yatavrata
      saṃsmṛtya vākyaṃ dharmajña guṇavān asi me mataḥ
  5 [vyadha]
      yat tadā tvaṃ dvijaśreṣṭha tayokto māṃ prati prabho
      dṛṣṭam etat tayā samyag ekapatnyā na saṃśayaḥ
  6 tvad anugraha buddhyā tu vipraitad darśitaṃ mayā
      vākyaṃ ca śṛṇu me tāta yat te vakṣye hitaṃ dvija
  7 tvayā vinikṛtā mātā pitā ca dvijasattama
      anisṛṣṭo 'si niṣkrānto gṛhāt tābhyām anindita
      vedoccāraṇa kāryārtham ayuktaṃ tat tvayā kṛtam
  8 tava śokena vṛddhau tāv andhau jātau tapasvinau
      tau prasādayituṃ gaccha mā tvā dharmo 'tyagān mahān
  9 tapasvī tvaṃ mahātmā ca dharme ca nirataḥ sadā
      sarvam etad apārthaṃ te kṣipraṃ tau saṃprasādaya
  10 śraddadhasya mama brahman nānyathā kartum arhasi
     gamyatām adya viprarṣe śreyas te kathayāmy aham
 11 [brā]
     yad etad uktaṃ bhavatā sarvaṃ satyam asaṃśayam
     prīto 'smi tava dharmajña sādhv ācāra guṇānvita
 12 [vyadha]
     daivatapratimo hi tvaṃ yas tvaṃ dharmam anuvrataḥ
     purāṇaṃ śāśvataṃ divyaṃ duṣprāpam akṛtātmabhiḥ
 13 atandritaḥ kuru kṣipraṃ mātāpitror hi pūjanam
     ataḥ param ahaṃ dharmaṃ nānyaṃ paśyāmi kaṃ cana
 14 [brā]
     ihāham āgato diṣṭyā diṣṭyā me saṃgataṃ tvayā
     īdṛśā durlabhā loke narā dharmapradarśakāḥ
 15 eko narasahasreṣu dharmavid vidyate na vā
     prīto 'smi tava satyena bhadraṃ te puruṣottama
 16 patamāno hi narake bhavatāsmi samuddhṛtaḥ
     bhavitavyam athaivaṃ ca yad dṛṣṭo 'si mayānagha
 17 rājā yayātir dauhitraiḥ patitas tārito yathā
     sadbhiḥ puruṣaśārdūla tathāhaṃ bhavatā tv iha
 18 mātā pitṛbhyāṃ śuśrūṣāṃ kariṣye vacanāt tava
     nākṛtātmā vedayati dharmādharmaviniścayam
 19 durjñeyaḥ śāśvato dharmaḥ śūdrayonau hi vartatā
     na tvāṃ śūdram ahaṃ manye bhavitavyaṃ hi kāraṇam
     yena karma vipākena prāteyaṃ śūdratā tvayā
 20 etad icchāmi vijñātuṃ tattvena hi mahāmate
     kāmayā brūhi me tathyaṃ sarvaṃ tvaṃ prayatātmavān
 21 [vyadha]
     anatikramaṇīyā hi brāhmaṇā vai dvijottama
     śṛṇu sarvam idaṃ vṛttaṃ pūrvadehe mamānagha
 22 ahaṃ hi brāhmaṇaḥ pūrvam āsaṃ dvija varātmaja
     vedādhyāyī sukuśalo vedāṅgānāṃ capāragaḥ
     ātmadoṣakṛtair brahmann avasthā prāptavān imām
 23 kaś cid rājā mama sakhā dhanurvedaparāyaṇaḥ
     saṃsargād dhanuṣi śreṣṭhas tato 'ham abhavaṃ dvija
 24 etasminn eva kāle tu mṛgayāṃ nirgato nṛpaḥ
     sahito yodhamukhyaiś ca mantribhiś ca susaṃvṛtaḥ
     tato 'bhyahan mṛgāṃs tatra subahūn āśramaṃ prati
 25 atha kṣiptaḥ śaro ghoro mayāpi dvijasattama
     tāḍitaś ca munis tena śareṇānataparvaṇā
 26 bhūmau nipatito brahmann uvāca pratinādayan
     nāparādhyāmy ahaṃ kiṃ cit kena pāpam idaṃ kṛtam
 27 manvānas taṃ mṛgaṃ cāhaṃ saṃprāptaḥ sahasā munim
     apaśyaṃ tam ṛṣiṃ viddhaṃ śareṇānataparvaṇā
     tam ugratapasaṃ vipraṃ niṣṭanantaṃ mahītale
 28 akārya karaṇāc cāpi bhṛśaṃ me vyathitaṃ manaḥ
     ajānatā kṛtam idaṃ mayety atha tam abruvam
     kṣantum arhasi me brahmann iti cokto mayā muniḥ
 29 tataḥ pratyabravīd vākyam ṛśir māṃ krodhamūrcchitaḥ
     vyādhas tvaṃ bhavitā krūra śūdrayonāv iti dvija

SECTION CCV

"Markandeya said, 'There was, O Bharata, a virtuous ascetic of the name of Kausika and endued with wealth of asceticism and devoted to the study of the Vedas, he was a very superior Brahmana and that best of Brahmanas studied all the Vedas with the Angas and the Upanishadas and one day he was
p. 423
reciting the Vedas at the foot of a tree and at that time there sat on the top of that tree a female crane and that she-crane happened at that time to befoul the Brahmana's body and beholding that crane the Brahmana became very angry and thought of doing her an injury and as the Brahmana cast his angry glances upon the crane and thought also of doing her an injury, she fell down on the ground and beholding the crane thus fallen from the tree and insensible in death, the Brahmana was much moved by pity and the regenerate one began to lament for the dead crane saying, 'Alas, I have done a bad deed, urged by anger and malice!'
"Markandeya continued, 'Having repeated these words many times, that learned Brahmana entered a village for procuring alms. And, O bull of the Bharata race, in course of his eleemosynary round among the houses of persons of good lineage, the Brahmana entered one such house that he knew from before. And as he entered the house, he said, 'Give'. And he was answered by a female with the word, 'Stay'. And while the housewife was engaged, O king, in cleaning the vessel from which alms are given, her husband, O thou best of the Bharatas, suddenly entered the house, very much afflicted with hunger. The chaste housewife beheld her husband and disregarding the Brahmana, gave her lord water to wash his feet and face and also a seat and after that the black-eyed lady, placing before her lord savoury food and drink, humbly stood beside him desirous of attending to all his wants. And, O Yudhishthira, that obedient wife used every day to eat the orts of her husband's plate and, always conducting herself in obedience to the wishes of the lord, that lady ever regarded her husband, and all her heart's affections inclined towards her lord. Of various and holy behaviour and skilful in all domestic duties and attentive to all her relatives, she always did what was agreeable and beneficial to her husband and she also, with rapt senses attended to the worship of the gods and the wants of guests and servants and her mother-in-law and father-in-law.
"And while the lady of handsome eyes was still engaged in waiting upon her lord, she beheld that Brahmana waiting for alms and beholding him, she remembered that she had asked him to wait. And remembering all this, she felt abashed. And then that chaste woman possessed of great fame, took something for alms and went out, O thou foremost of the Bharatas, for giving it unto that Brahmana. And when she came before him, the Brahmana said, 'O best of women, O blessed one, I am surprised at thy conduct! Having requested me to wait saying, 'Stay' thou didst not dismiss me!'
"Markandeya continued, 'O lord of men beholding that Brahmana filled with wrath and blazing with his energy, that chaste woman began to conciliate him and said, 'O learned one, it behoveth thee to forgive me. My husband is my supreme god. He came hungry and tired and was being served and waited upon by me.' Hearing this, the Brahmana said, 'With thee Brahmanas are not worthy of superior regard. Exaltest thou thy husband above them? Leading a domestic life, dost thou disregard Brahmanas? Indra himself boweth down unto them, what shall I say of men on earth. Proud woman, dost thou not know it, hast thou never heard it, that the
p. 424
[paragraph continues] Brahmanas are like fire and may consume the entire earth?' At these words of that Brahmana the woman answered, 'I am no she-crane, O regenerate Rishi! O thou that art endued with the wealth of asceticism, cast off this anger of thine. Engaged as thou are, what canst thou do to me with these angry glances of thine? I do not disregard Brahmanas. Endued with great energy of soul, they are like unto the gods themselves. But, O sinless one, this fault of mine it behoveth thee to forgive. I know the energy and high dignity of Brahmanas that are possessed of wisdom. The waters of the ocean have been made brackish and undrinkable by the wrath of the Brahmanas. I know also the energy of Munis of souls under complete control and endued with blazing ascetic merit. The fire of their wrath to this day hath not been extinguished in the forest of Dandaka. It was for his having disregarded the Brahmanas that the great Asura--the wicked and evil-minded Vatapi was digested when he came in contact with Agastya. It hath been heard by us that the powers and merits of high-souled Brahmanas are great. But, O Brahmana, as regenerate ones of high souls are great in wrath, so are they equally great in forgiveness. Therefore, O sinless one, it behoveth thee to forgive me in the matter of this my offence. O Brahmana, my heart inclineth to that merit which springeth from the service of my husband, for I regard my husband as the highest among all the gods. O best of Brahmanas, I practise that virtue which consists in serving my husband whom I regard as the highest Deity. Behold, O regenerate one, the merit that attaches to the service of one's husband! I know that thou hast burnt a she-crane with thy wrath! But, O best of regenerate ones, the anger that a person cherishes is the greatest of foes which that person hath. The gods know him for a Brahmana who hath cast off anger and passion. The gods know him for a Brahmana who always speaketh the truth here, who always gratifieth his preceptor, and who, though injured himself, never returneth the injury. The gods know him for a Brahmana who hath his senses under control, who is virtuous and pure and devoted to the study of the Vedas, and who hath mastery over anger and lust. The gods know him for a Brahmana who, cognisant of morals and endued with mental energy, is catholic in religion and looketh upon all equal unto himself. The gods know him for a Brahmana who studieth himself and teacheth others, who performeth sacrifices himself and officiateth at the sacrifices of others, and who giveth away to the best of his means. The gods know that bull among the regenerate ones for a Brahmana who, endued with liberality of soul, practiseth the Brahmacharya vow and is devoted to study,--in fact who is vigilantly devoted to the study of the Vedas. Whatever conduceth to the happiness of the Brahmanas is always recited before these. Ever taking pleasure in truth, the hearts of such men never find joy in untruth. O thou best of regenerate ones, it hath been said that the study of the Vedas, tranquillity of soul, simplicity of behaviour, and repression of the senses, constitute the eternal duties of the Brahmana. Those cognisant with virtue and morals have said that truth and honesty are the highest virtue. Virtue that is eternal is difficult of being understood. But whatever it is, it is based on truth. The ancients have declared that virtue
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dependeth on sruti. But, O foremost of regenerate ones, virtue as exposed in sruti appears to be of various kinds. It is, therefore, too subtle of comprehension. Thou, O holy one, art cognisant of virtue, pure, and devoted to the study of the Vedas. I think, however, O holy one, that thou dost not know what virtue in reality is. Repairing to the city of Mithila, enquire thou of a virtuous fowler there, if indeed, O regenerate one, thou art not really acquainted with what constitutes the highest virtue. There liveth in Mithila a fowler who is truthful and devoted to the service of his parents and who hath senses under complete control. Even he will discourse to thee on virtue. Blessed be thou, O best of regenerate ones, if thou likest, repair thither. O faultless one, it behoveth thee to forgive me, if what I have said be unpalatable, for they that are desirous of acquiring virtue are incapable of injuring women!'
"At these words of the chaste woman, the Brahmana replied, saying, 'I am gratified with thee. Blessed be thou; my anger hath subsided, O beautiful one! The reproofs uttered by thee will be of the highest advantage to me. Blessed be thou, I shall now go and accomplish what is so conducive, O handsome one, to my benefit!'
"Markandeya continued, 'Dismissed by her, Kausika, that best of regenerate ones, left her house, and, reproaching himself, returned to his own abode.'"

Book 3
Chapter 206

  1 [vyadha]
      evaṃ śapto 'ham ṛṣiṇā tadā dvijavarottama
      abhiprasādayam ṛṣiṃ girā vākyaṃ viśāradam
  2 ajānatā mayākāryam idam adya kṛtaṃ mune
      kṣantum arhasi tat sarvaṃ prasīda bhagavann iti
  3 [rsir]
      nānyathā bhavitā śāpa evam etad asaṃśayam
      ānṛśaṃsyād ahaṃ kiṃ cit kartānugraham adya te
  4 śūdrayonau vartamāno dharmajño bhavitā hy asi
      mātāpitroś ca śuśrūṣāṃ kariṣyasi na saṃśayaḥ
  5 tayā śuśrūṣayā siddhiṃ mahatīṃ samavāpsyasi
      jātisramaś ca bhavitā svargaṃ caiva gamiṣyasi
      śāpakṣayānte nirvṛtte bhavitāsi punar dvijaḥ
  6 [vyadha]
      evaṃ śaptaḥ purā tena ṛṣiṇāsmy ugratejasā
      prasādaś ca kṛtas tena mamaivaṃ dvipadāṃ vara
  7 śaraṃ coddhṛtavān asmi tasya vai dvijasattama
      āśramaṃ ca mayā nīto na ca prāṇair vyayujyata
  8 etat te sarvam ākhyātaṃ yathā mama purābhavat
      abhitaś cāpi gantavyaṃ mayā svargaṃ dvijottama
  9 [brā]
      evam etāni puruṣā duḥkhāni ca sukhāni ca
      prāpnuvanti mahābuddhe notkaṇṭhāṃ kartum arhasi
      duṣkaraṃ hi kṛtaṃ tāta jānatā jātim ātmanaḥ
  10 karma doṣaś ca vai vidvann ātmajātikṛtena vai
     kaṃ cit kālaṃ mṛṣyatāṃ vai tato 'si bhavitā dvijaḥ
     sāṃprataṃ ca mato me 'si brāhmaṇo nātra saṃśayaḥ
 11 brāhmaṇaḥ patanīyeṣu vartamāno vikarmasu
     dāmbhiko duṣkṛtaprāyaḥ śūdreṇa sadṛśo bhavet
 12 yas tu śūdro dame satye dharme ca satatotthitaḥ
     taṃ brāhmaṇam ahaṃ manye vṛttena hi bhaved dvijaḥ
 13 karma doṣeṇa viṣamā gatim āpnoti dāruṇām
     kṣīṇadoṣam ahaṃ manye cābhitas tvāṃ narottama
 14 kartum arhasi notkaṇṭhāṃ tvadvidhā hy aviṣādinaḥ
     lokavṛttāntavṛttajñā nityaṃ dharmaparāyaṇāḥ
 15 [vyadha]
     prajñayā mānasaṃ duḥkhaṃ hanyāc chārīram auṣadhaiḥ
     etad vijñānasāmarthyaṃ na bālaiḥ samatāṃ vrajet
 16 aniṣṭa saṃprayogāc ca viprayogāt priyasya ca
     mānuṣā mānasair duḥkhair yujyante alpabuddhayaḥ
 17 guṇair bhūtāni yujyante viyujyante tathaiva ca
     sarvāṇi naitad ekasya śokasthānaṃ hi vidyate
 18 aniṣṭenānvitaṃ paśyaṃs tathā kṣipraṃ virajyate
     tataś ca pratikurvanti yadi paśyanty upakramam
     śocato na bhavet kiṃ cit kevalaṃ paritapyate
 19 parityajanti ye duḥkhaṃ sukhaṃ vāpy ubhayaṃ narāḥ
     ta eva sukham edhante jñānatṛptā manīṣiṇaḥ
 20 asaṃtoṣa parā mūḍhāḥ saṃtoṣaṃ yānti paṇḍitāḥ
     asaṃtoṣasya nāsty antas tuṣṭis tu paramaṃ sukham
     na śocanti gatādhvānaḥ paśyantaḥ paramāṃ gatim
 21 na viṣāde mano kāryaṃ viṣādo viṣam uttamam
     mārayaty akṛtaprajñaṃ bālaṃ kruddha ivoragaḥ
 22 yaṃ viṣādābhibhavati viṣame samupasthite
     tejasā tasya hīnasya puruṣārtho na vidyate
 23 avaśyaṃ kriyamāṇasya karmaṇo dṛśyate phalam
     na hi nirvedam āgamya kiṃ cit prāpnoti śobhanam
 24 athāpy upāyaṃ paśyeta duḥkhasya parimokṣaṇe
     aśocann ārabhetaiva yuktaś cāvyasanī bhavet
 25 bhūteṣv abhāvaṃ saṃcintya ye tu buddheḥ paraṃ gatāḥ
     na śocanti kṛtaprajñāḥ paśyantaḥ paramāṃ gatim
 26 na śocāmi ca vai vidvan kālākāṅkṣī sthito 'smy aham
     etair nirdaśanair brahman nāvasīdāmi sattama
 27 [brā]
     kṛtaprajño 'si medhāvī buddhiś ca vipulā tava
     nāhaṃ bhavantaṃ śocāmi jñānatṛpto 'si dharmavit
 28 āpṛcche tvāṃ svasti te 'stu dharmas tvā parirakṣatu
     apramādas tu kartavyo dharme dharmabhṛtāṃ vara
 29 [mārk]
     bāḍham ity eva taṃ vyādhaḥ kṛtāñjalir uvāca ha
     pradakṣiṇam atho kṛtvā prasthito dvijasattamaḥ
 30 sa tu gatvā dvijaḥ sarvāṃ śuśrūṣāṃ kṛtavāṃs tadā
     mātā pitṛbhyāṃ vṛddhābhyāṃ yathānyāyaṃ susaṃśitaḥ
 31 etat te sarvam ākhyātaṃ nikhilena yudhiṣṭhira
     pṛṣṭavān asi yaṃ tāta dharmaṃ dharmabhṛtāṃ vara
 32 pativratāyā māhātmyaṃ brāhmaṇasya ca sattama
     mātā pitroś ca śuśrūṣā vyādhe dharmaś ca kīrtitaḥ
 33 [y]
     atyadbhutam idaṃ brahman dharmākhyānam anuttamam
     sarvadharmabhṛtāṃ śreṣṭha kathitaṃ dvijasattama
 34 sukhaśravyatayā vidvan muhūrtam iva me gatam
     na hi tṛpto 'smi bhagavāñ śṛṇvāno dharmam uttamam

SECTION CCVI

"Markandeya said, 'Continually reflecting upon that wonderful discourse of the woman, Kausika began to reproach himself and looked very much like a guilty person and meditating on the subtle ways of morality and virtue, he said to himself, 'I should accept with reverence what the lady hath said and should, therefore, repair to Mithila. Without doubt there dwelleth in that city a fowler of soul under complete control and fully acquainted with the mysteries of virtue and morality. This very day will I repair unto that one endued with wealth of asceticism for enquiring of him about virtue.' His faith in her was assured by her knowledge of the death of the she-crane and the excellent words of virtuous import she had uttered. Kausika thus reflecting with reverence upon all she had said, set out for Mithila, filled with curiosity. And he traversed many forests and villages and towns and at last reached Mithila that was ruled over by Janaka and he beheld the city to be adorned with the flags of various creeds. And he beheld that beautiful town to be resounding with the noise of sacrifices and festivities and furnished with splendid gateways. It abounded with palatial residences and protected by walls on all sides; it had many splendid buildings to boast of. And that delightful town was also filled with innumerable cars. And its streets and roads were many and well-laid and many of them were lined with shops. And it was full of horses and cars and elephants and warriors. And the citizens were all in health and joy and they were always engaged in festivities. And having entered that city, that Brahmana beheld there many other things.
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And there the Brahmana enquired about the virtuous fowler and was answered by some twice-born persons. And repairing to the place indicated by those regenerate ones, the Brahmana beheld the fowler seated in a butcher's yard and the ascetic fowler was then selling venison and buffalo meat and in consequence of the large concourse of buyers gathered round that fowler, Kausika stood at a distance. But the fowler, apprehending that the Brahmana had come to him, suddenly rose from his seat and went to that secluded spot where the Brahmana was staying and having approached him there, the fowler said, 'I salute thee, O holy one! Welcome art thou, O thou best of Brahmanas! I am the fowler. Blessed be thou! Command me as to what I may do for thee. The word that the chaste woman said unto thee, viz., Repair thou to Mithila, are known to me. I also know for what purpose thou hast come hither.' Hearing these words of the fowler that Brahmana was filled with surprise. And he began to reflect inwardly, saying, 'This indeed, is the second marvel that I see!' The fowler then said unto the Brahmana, saying, 'Thou art now standing in place that is scarcely proper for thee, O sinless one. If it pleasest thee, let us go to my abode, O holy one!'
"Markandeya continued, 'So be it,' said the Brahmana unto him, gladly. And thereupon, the fowler proceeded towards his home with the Brahmana walking before him. And entering his abode that looked delightful, the fowler reverenced his guest by offering him a seat. And he also gave him water to wash his feet and face. And accepting these, that best of Brahmanas sat at his ease And he then addressed the fowler, saying, 'It seems to me that this profession doth not befit thee. O fowler, I deeply regret that thou shouldst follow such a cruel trade.' At these words of the Brahmana the fowler said, 'This profession is that of my family, myself having inherited it from my sires and grandsires. O regenerate one, grieve not for me owing to my adhering to the duties that belong to me by birth. Discharging the duties ordained for me beforehand by the Creator, I carefully serve my superiors and the old. O thou best of Brahmanas! I always speak the truth, never envy others; and give to the best of my power. I live upon what remaineth after serving the gods, guests, and those that depend on me. I never speak ill of anything, small or great. O thou best of Brahmanas, the actions of a former life always follow the doer. In this world there are three principal professions, viz., agriculture, rearing of cattle, and trade. As regards the other world, the three Vedas, knowledge, and the science of morals are efficacious. Service (of the other three orders) hath been ordained to be the duty of the Sudra. Agriculture hath been ordained for the Vaisyas, and fighting for the Kshatriyas, while the practice of the Brahmacharya vow, asceticism, recitation of mantras, and truthfulness have been ordained for the Brahmanas. Over subjects adhering to their proper duties, the king should rule virtuously; while he should set those thereto that have fallen away from the duties of their order. Kings should ever be feared, because they are the lords of their subjects. They restrain those subjects of theirs that fall away from their duties as they restrain the motions of the deer by means of their shafts. O regenerate Rishi, there existeth not in the kingdom
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of Janaka a single subject that followeth not the duties of his birth. O thou best of the Brahmanas, all the four orders here rigidly adhere to their respective duties. King Janaka punisheth him that is wicked, even if he be his own son; but never doth he inflict pain on him that is virtuous. With good and able spies employed under him, he looketh upon all with impartial eyes. Prosperity, and kingdom, and capacity to punish, belong, O thou best of Brahmanas, to the Kshatriyas. Kings desire high prosperity through practice of the duties that belong to them. The king is the protector of all the four orders. As regards myself, O Brahmana, I always sell pork and buffalo meat without slaying those animals myself. I sell meat of animals, O regenerate Rishi, that have been slain by others. I never eat meat myself; never go to my wife except in her season; I always fast during the day, and eat, O regenerate one, in the night. Even though the behaviour of his order is bad, a person may yet be himself of good behaviour. So also a person may become virtuous, although he may be slayer of animals by profession. It is in consequence of the sinful acts of kings that virtue decreaseth greatly, and sin beginneth to prosper. And when all this taketh place the subjects of the kingdom begin to decay. And it is then, O Brahmana, that ill-looking monsters, and dwarfs, and hunch-backed and large-headed wights, and men that are blind or deaf or those that have paralysed eyes or are destitute of the power of procreation, begin to take their birth. It is from the sinfulness of kings that their subjects suffer numerous mischiefs. But this our king Janaka casteth his eyes upon all his subjects virtuously, and he is always kind unto them who, on their part, ever adhere to their respective duties. Regarding myself, I always with good deeds please those that speak well, as also those that speak ill of me. Those kings that live in the observance of their own proper duties, who are always engaged in the practice of acts that are good and honest, who are of souls under complete control and who are endued with readiness and alacrity, may not depend upon anything else for supporting their power. Gift of food to the best of one's power, endurance of heat and cold, firmness in virtue, and a regard and tenderness for all creatures,--these attributes can never find place in a person, without an innate desire being present in him of separating himself from the world. One should avoid falsehood in speech, and should do good without solicitation. One should never cast off virtue from lust, from wrath, or from malice. One should never joy immoderately at a good turn or grieve immoderately at a bad one. One should never feel depressed when overtaken by poverty, nor when so overtaken abandon the path of virtue. If at any time one doth what is wrong, he should never do its like again. One should always urge his soul to the doing of that which he regardeth as beneficial. One should never return wrong for wrong, but should act honestly by those that have wronged him. That wretched man who desireth to do what is sinful, slayeth himself. By doing what is sinful, one only imitates them that are wicked and sinful, Disbelieving in virtue they that mock the good and the pure saying, 'There is no virtue' undoubtedly meet with destruction. A sinful man swelleth up like a leather bag puffed up with wind. The thoughts of these wretches filled
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with pride and folly are feeble and unprofitable. It is the heart, the inner soul, that discovereth the fool like the sun that discovereth forms during the day. The food cannot always shine in the world by means of self-praise. The learned man, however, even if he be destitute of beauty, displayeth his lustre by refraining from speaking ill of others and well of himself. No example, however, can be met with, in this world, of a person shining brilliantly on account of attributes to be found in him in their reputed measure. If one repenteth of a wrong done by him, that repentance washeth off his sin. The resolution of never doing it again saveth him from future sin, even as, O thou best of Brahmanas, he may save himself from sin by any of those expiations obtained in the scriptures. Even this, O regenerate one, is the sruti that may be seen in respect of virtue. He that having before been virtuous, committeth a sin, or committeth it unknowingly may destroy that sin. For virtue, O Brahmana, driveth off the sin that men commit from ignorance. A man, after having committed a sin, should cease to regard himself any longer as a man. No man can conceal his sins. The gods behold what one does, also the Being that is within every one. He that with piety and without detraction hideth the faults of the honest and the wise like holes in his own attire, surely seeketh his salvation. If a man seeketh redemption after having committed a sin, without doubt he is purged of all his sins and looketh pure and resplendent like the moon emerged from the clouds. A man that seeketh redemption is washed of all his sins, even as the sun, upon rising, dispelleth all darkness. O best of Brahmanas, it is temptation that constitutes the basis of sin. Men that are ignorant commit sin, yielding to temptation alone. Sinful men generally cover themselves with a virtuous exterior, like wells whose mouths are covered by long grass. Outwardly they seem to possess self-control and holiness and indulge in preaching virtuous texts which, in their mouth are of little meaning. Indeed, everything may be noticed in them except conduct that is truly virtuous!'
"Markandeya continued, 'At these words, O best of men, of the fowler, that Brahmana endued with great wisdom, then asked the fowler, saying, 'How shall I know what is virtuous conduct? Blessed be thou, I desire to hear this, O thou foremost of virtuous men, from thee. Therefore, O thou of exalted soul, tell me all about it truly.' Hearing these words, the fowler replied, saying, 'O best of Brahmanas, Sacrifices, Gift, Asceticism, the Vedas, and Truth--these five holy things are ever present in conduct that is called virtuous. Having subjugated lust and wrath pride avarice, and crookedness, they that take pleasure in virtue because it is virtue, are regarded as really virtuous and worthy of the approbation of persons that are virtuous. These persons who are devoted to sacrifices; and study of the Vedas have no independent behaviour. They follow only the practices of the honest and the good. This indeed, is the second attribute of the virtuous. Waiting upon superiors, Truth, Freedom from anger, and Gift, these four, O Brahmana, are inseparably connected with behaviour that is virtuous. For the reputation that a person acquires by setting his heart on virtuous behaviour and adhering to it rigidly is incapable of acquisition except by
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practising the four virtues named above. The essence of the Vedas is Truth: the essence of Truth is self-control, and the essence of self-control is abstention from the pleasures of the world. These all are to be noticed in behaviour that is virtuous. They that follow those deluded fools that mock the forms of faith prevailing among men, are dragged into destruction for walking in such a sinful path. They, however, that are virtuous and engaged in the observance of vows, who are devoted to the srutis and the virtue of abstention from the pleasure of the world, they in fact who tread in virtue's path and follow the true religion, they that are obedient to the mandates of their preceptors, and who reflect upon the sense of the scriptures with patience and carefulness,--is these that are said to be possessed of behaviour that is virtuous; it is these, O Brahmana, that are said to properly guide their higher intelligence. Forsaking those that are atheists, those that transgress virtue's limits, those that are of wicked souls, those that live in sinfulness, betake thyself to knowledge reverencing those that are virtuous. Lust and temptation are even like sharks in the river of life; the waters are the five senses. Do thou cross over to the other side of this river in the boat of patience and resignation, avoiding the shoals of corporeal existence (repeated births in this world). The supreme virtue consisting in the exercise of the intelligent principle and abstraction, when gradually super-added to virtuous conduct, becomes beautiful like dye on white fabrics. Truthfulness and abstention from doing injury to any one, are virtues highly beneficial to all creatures. Of these, that latter is a cardinal virtue, and is based on truth. Our mental faculties have their proper play when their foundation is laid in truth, and in the exercise of virtue truth is of the highest value. Purity of conduct is the characteristic of all good men. Those that are distinguished for holy living are good and virtuous. All creatures follow the principles of conduct which are innate in their nature. The sinful being who has no control over self acquire lust, anger and other vices. It is the immemorial rule that virtuous actions are those that are founded on justice, and it is also ordained by holy men that all iniquitous conduct is sin. Those who are not swayed by anger, pride, haughtiness and envy, and those who are quiet and straight-forward, are men of virtuous conduct. Those who are diligent in performing the rites enjoined in the three Vedas, who are wise, and of pure and virtuous conduct, who exercise self-restraint and are full of attention to their superior, are men of virtuous conduct. The actions and conduct of such men of great power, are very difficult of attainment. They are sanctified by the purification of their own actions, and consequently sin in them dies out of itself. This virtue of good conduct is wonderful, ancient, immutable and eternal; and wise men observing this virtue with holiness, attain to heaven. These men who believe in the existence of the Deity, who are free from false pride, and versed in holy writ, and who respect regenerate (twice-born) men, go to heaven. Among holy men, virtue is differentiated in three ways--that great virtue which is inculcated in the Vedas, the other which is inculcated in the dharmashastras (the minor scriptures), and virtuous conduct. And virtuous conduct is indicated by acquisition of knowledge, pilgrimage to sacred places,
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truthfulness, forbearance, purity and straight-forwardness. Virtuous men are always kind to all creatures, and well-disposed towards regenerate men. They abstain from doing injury to any creature, and are never rude in speech. Those good men who know well the consequences of the fruition of their good and evil deeds, are commended by virtuous men. Those who are just and good-natured, and endowed with virtue, who wish well of all creatures, who are steadfast in the path of virtue, and have conquered heaven, who are charitable, unselfish and of unblemished character, who succour the afflicted, and are learned and respected by all, who practise austerities, and are kind to all creatures, are commended as such by the virtuous. Those who are charitably disposed attain prosperity in this world, as also the regions of bliss (hereafter). The virtuous man when solicited for assistance by good men bestow alms on them by straining to the utmost, even to the deprivation of the comforts of his wife and servants. Good men having an eye to their own welfare, as also virtue and the ways of the world, act in this way and thereby grow in virtue through endless ages. Good persons possessing the virtues of truthfulness, abstention from doing injury to any one, rectitude, abstention from evil towards any one, want of haughtiness, modesty, resignation, self-restraint, absence of passion, wisdom, patience, and kindness towards all creatures, and freedom from malice and lust, are the witnesses of the world. These three are said to constitute the perfect way of the virtuous, viz., a man must not do wrong to any body, he must bestow alms, and must always be truthful. Those high-souled good men of virtuous conduct, and settled convictions, who are kind to all and are full of compassion, depart with contentment from this world to the perfect way of virtue. Freedom from malice, forbearance, peace of mind, contentment, pleasant speech, renunciation of desire and anger, virtuous conduct and actions regulated according to the ordinances of holy writ, constitute the perfect way of the virtuous. And those who are constant in virtue follow these rules of virtuous conduct, and having reached the pinnacle of knowledge, and discriminating between the various phases of human conduct, which are either very virtuous or the reverse, they escape from the great danger. Thus, O great Brahmana, having introduced the subject of virtuous conduct, have I described to thee all this, according to my own knowledge and to what I have heard on the subject."

Book 3
Chapter 207

 1 [vai]
      śrutvemāṃ dharmasaṃyuktāṃ dharmarājaḥ kathāṃ śubhām
      punaḥ papraccha tam ṛṣiṃ mārkaṇḍeyaṃ tapasvinam
  2 [y]
      katham agnir vanaṃ yātaḥ kathaṃ cāpy aṅgirāḥ purā
      naṣṭe 'gnau havyam avahad agnir bhūtvā mahān ṛṣiḥ
  3 agnir yadā tv eka eva bahutvaṃ cāsya karmasu
      dṛśyate bhagavan sarvam etad icchāmi veditum
  4 kumāraś ca yathotpanno yathā cāgneḥ suto 'bhavat
      yathā rudrāc ca saṃbhūto gaṅgāyāṃ kṛttikāsu ca
  5 etad icchāmy ahaṃ tvattaḥ śrotuṃ bhārgavanandana
      kautūhalasamāviṣṭo yathātathyaṃ mahāmune
  6 [mārk]
      atrāpy udāharantīmam itihāsaṃ purātanam
      yathā kruddho hutavahas tapas taptuṃ vanaṃ gataḥ
  7 yathā ca bhagavān agniḥ svayam evāṅgirābhavat
      saṃtāpayan svaprabhayā nāśayaṃs timirāṇi ca
  8 āśramastho mahābhāgo havyavāhaṃ viśeṣayan
      tathā sa bhūtvā tu tadā jagat sarvaṃ prakāśayan
  9 tapo caraṃś ca hutabhuk saṃtaptas tasya tejasā
      bhṛśaṃ glānaś ca tejasvī na sa kiṃ cit prajajñivān
  10 atha saṃcintayām āsa bhagavān havyavāhanaḥ
     anyo 'gnir iha lokānāṃ brahmaṇā saṃpravartitaḥ
     agnitvaṃ vipranaṣṭaṃ hi tapyamānasya me tapaḥ
 11 katham agniḥ punar ahaṃ bhaveyam iti cintya saḥ
     apaśyad agnival lokāṃs tāpayantaṃ mahāmunim
 12 sopāsarpac chanair bhītas tam uvāca tadāṅgirāḥ
     śīghram eva bhavasvāgnis tvaṃ punar lokabhāvanaḥ
     vijñātaś cāsi lokeṣu triṣu saṃsthāna cāriṣu
 13 tvam agne prathamaḥ sṛṣṭo brahmaṇā timirāpahaḥ
     svasthānaṃ pratipadyasva śīghram eva tamonuda
 14 [agni]
     naṣṭakīrtir ahaṃ loke bhavāñ jāto hutāśanaḥ
     bhavantam eva jñāsyanti pāvakaṃ na tu māṃ janāḥ
 15 nikṣipāmy aham agnitvaṃ tvam agniḥ prathamo bhava
     bhaviṣyāmi dvitīyo 'haṃ prājāpatyaka eva ca
 16 [angiras]
     kuru puṇyaṃ prakāsv argyaṃ bhavāgnis timirāpahaḥ
     māṃ ca devakuruṣvāgne prathamaṃ putram añjasā
 17 [mārk]
     tac chrutvāṅgiraso vākyaṃ jātavedās tathākarot
     rājan bṛhaspatir nāma tasyāpy aṅgirasaḥ sutaḥ
 18 jñātvā prathamajaṃ taṃ tu vahner āṅgirasaṃ sutam
     upetya devāḥ papracchuḥ kāraṇaṃ tatra bhārata
 19 sa tu pṛṣṭas tadā devais tataḥ kāraṇam abravīt
     pratyagṛhṇaṃs tu devāś ca tad vaco 'ṅgirasas tadā
 20 tatra nānāvidhān agnīn pravakṣyāmi mahāprabhān
     karmabhir bahubhiḥ khyātān nānātvaṃ brāhmaṇeṣv iha

SECTION CCVII

"Markandeya continued, 'The pious fowler, O Yudhishthira, then said to that Brahmana, 'Undoubtedly my deeds are very cruel, but, O Brahmana, Destiny is all-powerful and it is difficult to evade the consequence of our past actions. And this is the karmic evil arising out of sin committed in a former life. But, O Brahmana, I am always assiduous in eradicating the evil. The Deity takes away life, the executioner acts only as a secondary agent. And we, O good Brahmana, are only such agents in regard to our
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karma. Those animals that are slain by me and whose meat I sell, also acquire karma, because (with their meat), gods and guests and servants are regaled with dainty food and the manes are propitiated. It is said authoritatively that herbs and vegetables, deer, birds and wild animals constitute the food of all creatures. And, O Brahmana, king Sivi, the son of Usinara, of great forbearance attained to heaven, which is hard to reach, giving away his own flesh. And in days of yore, O Brahmana, two thousand animals used to be killed every day in the kitchen of king Rantideva; and in the same manner two thousand cows were killed every day; and, O best of regenerate beings, king Rantideva acquired unrivalled reputation by distributing food with meat every day. For the performance of the fourmonthly rites animals ought to be sacrificed daily. 'The sacred fire is fond of animal food,' this saying has come down to us. And at sacrifices animals are invariably killed by regenerate Brahmanas, and these animals being purged of sin, by incantation of hymns, go to heaven. If, O Brahmana, the sacred fire had not been so fond of animal food in ancient times, it could never have become the food of any one. And in this matter of animal food, this rule has been laid down by Munis:--Whoever partakes of animal food after having first offered it duly and respectfully to the gods and the manes, is not polluted by the act. And such a man is not at all considered to have partaken of animal food, even, as a Brahmacharin having intercoursed with his wife during the menstrual period, is nevertheless considered to be a good Brahmana. After consideration of the propriety and impropriety of the matter, this rule has been laid down. King Saudasa, O Brahmana, when under a curse, often used to prey upon men; what is thy opinion of this matter? And, O good Brahmana, knowing this to be the consequence of my own actions, I obtain my livelihood from this profession. The forsaking of one's own occupation is considered, O Brahmana, to be a sin, and the act of sticking to one's own profession is without doubt a meritorious act. The Karma of a former existence never forsakes any creature. And in determining the various consequences of one's Karma, this rule was not lost sight of by the Creator. A person having his being under the influence of evil Karma, must always consider how he can atone for his Karma, and extricate himself from an evil doom, and the evil Karma may be expiated in various ways. Accordingly, O good Brahmana, I am charitable, truthful, assiduous in attending on my superior, full of respect towards regenerate Brahmanas, devoted to and free from pride and (idle) excessive talk. Agriculture is considered to be a praiseworthy occupation, but it is well-known that even there, great harm is done to animal life; and in the operation of digging the earth with the plough, numberless creatures lurking in the ground as also various other forms of animal life are destroyed. Dost thou not think so? O good Brahmana, Vrihi and other seeds of rice are all living organisms. What is thy opinion on this matter? Men, O Brahmana, hunt wild animals and kill them and partake of their meat; they also cut up trees and herbs; but, O Brahmana, there are numberless living organisms in trees, in fruits, as also in water; dost thou not think so? This whole creation, O Brahmana, is full of animal life, sustaining itself
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with food derived from living organisms. Dost thou not mark that fish preys upon fish, and that various species of animals prey upon other species, and there are species the members of which prey upon each other? Men, O Brahmana, while walking about hither and thither, kill numberless creatures lurking in the ground by trampling on them, and even men of wisdom and enlightenment destroy animal life in various ways, even while sleeping or reposing themselves. What hast thou to say to this?--The earth and the air all swarm with living organisms, which are unconsciously destroyed by men from mere ignorance. Is not this so? The commandment that people should not do harm to any creature, was ordained of old by men, who were ignorant of the true facts of the case. For, O Brahmana, there is not a man on the face of this earth, who is free from the sin of doing injury to creatures. After full consideration, the conclusion is irresistible that there is not a single man who is free from the sin of doing injury to animal life. Even the sage, O good Brahmana, whose vow is to do harm to no creature, doth inflict injury to animal life. Only, on account of greater needfulness, the harm is less. Men of noble birth and great qualities perpetrate wicked acts in defiance of all, of which they are not at all ashamed. Good men acting in an exemplary way are not commended by other good men; nor are bad men acting in a contrary way praised by their wicked compeers; and friends are not agreeable to friends, albeit endowed with high qualities; and foolish pedantic men cry down the virtues of their preceptors. This reversal of the natural order of things, O good Brahmana, is seen everywhere in this world. What is thy opinion as to the virtuousness or otherwise of this state of things? There is much that can be said of the goodness or badness of our actions. But whoever is addicted to his own proper occupation surely acquires great reputation.

Book 3
Chapter 208

[mārk]
      brahmaṇo yas tṛtīyas tu putraḥ kurukulodvaha
      tasyāpava sutā bhāryā prajās tasyāpi me śṛṇu
  2 bṛhajjyotir bṛhatkīrtir bṛhadbrahmā bṛhanmanāḥ
      bṛhanmantro bṛhadbhāsas tathā rājan bṛhaspatiḥ
  3 prajāsu tāsu sarvāsu rūpeṇāpratimābhavat
      devī bhānumatī nāma prathamāṅgirasaḥ sutā
  4 bhūtānām eva sarveṣāṃ yasyāṃ rāgas tadābhavat
      rāgād rāgeti yām āhur dvitīyāṅgirasaḥ sutā
  5 yāṃ kapardi sutām āhur dṛśyādṛśyeti dehinaḥ
      tanutvāt sā sinīvālī tṛtīyāṅgirasaḥ sutā
  6 paśyaty arciṣmatī bhābhir havir bhiś ca haviṣmatī
      ṣaṣṭham aṅgirasaḥ kanyāṃ puṇyām āhur haviṣmatīm
  7 mahāmakheṣv āṅgiraṣī dīptimatsu mahāmatī
      mahāmatīti vikhyātā saptamī kathyate sutā
  8 yāṃ tu dṛṣṭvā bhagavatīṃ janaḥ kuhukuhāyate
      ekānaṃśeti yām āhuḥ kuhūm aṅgnirasaḥ sutām

SECTION CCVIII

Markandeya continued, "O Yudhishthira, the virtuous fowler, eminent in pity, then skilfully addressed himself again to that foremost of Brahmanas, saying, 'It is the dictum of the aged that the ways of righteousness are subtle, diverse and infinite. When life is at stake and in the matter of marriage, it is proper to tell an untruth. Untruth sometimes leads to the triumph of truth, and the latter dwindles into untruth. Whichever conduces most to the good of all creatures is considered to be truth. Virtue is thus perverted; mark thou its subtle ways. O best of virtuous men, man's actions are either good or bad, and he undoubtedly reaps their fruits. The ignorant man having attained to an abject state, grossly abuses the gods, not knowing that it is the consequence of his own evil karma. The foolish, the designing and the fickle, O good Brahmana, always attain the very reverse of happiness or misery. Neither learning nor good morals, nor personal exertion can save them. And if the fruits of our exertion were not dependent on anything else, people would attain the object of their desire, by simply striving to attain it.
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It is seen that able, intelligent and diligent persons are baffled in their efforts, and do not attain the fruits of their actions. On the other hand, persons who are always active in injuring others and in practising deception on the world, lead a happy life. There are some who attain prosperity without any exertion. And there are others, who with the utmost exertion, are unable to achieve their dues. Miserly persons with the object of having sons born to them worship the gods, and practise severe austerities, and those sons having remained in the womb for ten months at length turn out to be very infamous issue of their race; and others begotten under the same auspices, decently pass their lives in luxury with heaps of riches and grain accumulated by their ancestors. The diseases from which man suffer, are undoubtedly the result of their own karma. They then behave like small deer at the hands of hunters, and they are racked with mental troubles. And, O Brahmana, as hunters intercept the flight of their game, the progress of those diseases is checked by able and skilful physicians with their collections of drugs. And, the best of the cherishers of religion, thou hast observed that those who have it in their power to enjoy (the good things of this earth), are prevented from doing so from the fact of their suffering from chronic bowel-complaints, and that many others that are strong and powerful, suffer from misery, and are enabled with great difficulty to obtain a livelihood; and that every man is thus helpless, overcome by misery and illusion, and again and again tossed and overpowered by the powerful current of his own actions (karma). If there were absolute freedom of action, no creature would die, none would be subject to decay, or await his evil doom, and everybody would attain the object of his desire. All persons desire to out distance their neighbours (in the race of life), and they strive to do so to the utmost of their power; but the result turns out otherwise. Many are the persons born under the influence of the same star and the same auspices of good luck; but a great diversity is observable in the maturity of their actions. No person, O good Brahmana, can be the dispenser of his own lot. The actions done in a previous existence are seen to fructify in our present life. It is the immemorial tradition that the soul is eternal and everlasting, but the corporeal frame of all creatures is subject to destruction here (below). When therefore life is extinguished, the body only is destroyed, but the spirit, wedded to its actions, travels elsewhere.'
"The Brahmana replied, 'O best of those versed in the doctrine of karma, and in the delivery of discourses, I long to know accurately how the soul becomes eternal.' The fowler replied, 'The spirit dies not, there being simply a change of tenement. They are mistaken, who foolishly say that all creatures die. The soul betakes itself to another frame, and its change of habitation is called its death. In the world of men, no man reaps the consequences of another man's karma. Whatever one does, he is sure to reap the consequences thereof; for the consequences of the karma that is once done, can never be obviated. The virtuous become endowed with great virtues, and sinful men become the perpetrators of wicked deeds. Men's actions follow them; and influenced by these, they are born again.' The Brahmana enquired, 'Why does the spirit take its birth, and why does its nativity become sinful or virtuous,
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and how, O good man, does it come to belong to a sinful or virtuous race?' The fowler replied, This mystery seems to belong to the subject of procreation, but I shall briefly describe to you, O good Brahmana, how the spirit is born again with its accumulated load of karma, the righteous in a virtuous, and the wicked in a sinful nativity. By the performance of virtuous actions it attains to the state of the gods, and by a combination of good and evil, it acquires the human state; by indulgence in sensuality and similar demoralising practices it is born in the lower species of animals, and by sinful acts, it goes to the infernal regions. Afflicted with the miseries of birth and dotage, man is fated to rot here below from the evil consequences of his own actions. Passing through thousands of births as also the infernal regions, our spirits wander about, secured by the fetters of their own karma. Animate beings become miserable in the next world on account of these actions done by themselves and from the reaction of those miseries, they assume lower births and then they accumulate a new series of actions, and they consequently suffer misery over again, like sickly men partaking of unwholesome food; and although they are thus afflicted, they consider themselves to be happy and at ease and consequently their fetters are not loosened and new karma arises; and suffering from diverse miseries they turn about in this world like a wheel. If casting off their fetters they purify themselves by their actions and practise austerities and religious meditations, then, O best of Brahmanas, they attain the Elysian regions by these numerous acts and by casting off their fetters and by the purification of karma, men attain those blissful regions where misery is unknown to those who go there. The sinful man who is addicted to vices, never comes to the end of his course of iniquities. Therefore must we strive to do what is virtuous and forbear from doing what is unrighteous. Whoever with a heart full of gratefulness and free from malice strives to do what is good, attains wealth, virtue, happiness and heaven (hereafter). Those who are purified of sins, wise, forbearing, constant in righteousness, and self-restrained enjoy continuous felicity in this as well as in the next world. Man must follow the standard of virtue of the good and in his acts imitate the example of the righteous. There are virtuous men, versed in holy writ and learned in all departments of knowledge. Man's proper duty consists in following his own proper avocation, and this being the case these latter do not become confused and mixed up. The wise man delights in virtue and lives by righteousness. And, O good Brahmana, such a man with the wealth of righteousness which he hereby acquires, waters the root of the plant in which he finds most virtue. The virtuous man acts thus and his mind is calmed. He is pleased with his friends in this world and he also attains happiness hereafter. Virtuous people, O good man, acquire dominion over all and the pleasure of beauty, flavour, sound and touch according to their desire. These are known to be the rewards of virtue. But the man of enlightened vision, O great Brahmana, is not satisfied with reaping the fruits of righteousness. Not content with that, he with the light of spiritual wisdom that is in him, becomes indifferent to pain and pleasure and the vice of the world influenceth him not. Of his own free will he becometh
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indifferent to worldly pursuits but he forsaketh not virtue. Observing that everything worldly is evanescent, he trieth to renounce everything and counting on more chance he deviseth means for the attainment of salvation. Thus doth he renounce the pursuits of the world, shuneth the ways of sin, becometh virtuous and at last attaineth salvation. Spiritual wisdom is the prime requisite of men for salvation, resignation and forbearance are its roots. By this means he attaineth all the objects of this desire. But subduing the senses and by means of truthfulness and forbearance, he attaineth, O good Brahmana, the supreme asylum of Brahma.' The Brahmana again enquired, 'O thou most eminent in virtue and constant in the performance of the religious obligations, you talk of senses; what are they; how may they be subdued; and what is the good of subduing them; and how doth a creature reap the fruits thereof? O pious man, I beg to acquaint myself with the truth of this matter."

Book 3
Chapter 209

 1 [mārk]
      bṛhaspateś cāndramasī bhāryābhūd yā yaśasvinī
      agnīn sājanayat puṇyāñ śaḍekāṃ cāpi putrikām
  2 āhutiṣv eva yasyāgner havir ājyaṃ vidhīyate
      so 'gnir bṛhaspateḥ putraḥ śamyur nāma mahāprabhaḥ
  3 cāturmāsyeṣu yasyeṣṭyām aśvamedhe 'grajaḥ paśuḥ
      dīpto jvālair anekābhir agnir eko 'tha vīryavān
  4 śamyor apratimā bhāryā satyā satyā ca dharmajā
      agnis tasya suto dīptas tisraḥ kanyāś ca suvratāḥ
  5 prathamenājya bhāgena pūjyate yo 'gnir adhvare
      agnis tasya bharadvājaḥ prathamaḥ putra ucyate
  6 paurṇamāsyeṣu sarveṣu havir ājyaṃ sruvodyatam
      bharato nāmataḥ so 'gnir dvitīyaḥ śamyutaḥ sutaḥ
  7 tisraḥ kanyā bhavanty anyā yāsāṃ sa bharataḥ patiḥ
      bharatas tu sutas tasya bhavaty ekā ca putrikā
  8 bharato bharatasyāgneḥ pāvakas tu prajāpateḥ
      mahān atyartham ahitas tathā bharatasattama
  9 bharadvājasya bhāryā tu vīrā vīraś ca piṇḍadaḥ
      prāhur ājyena tasyejyāṃ somasyeva dvijāḥ śanaiḥ
  10 haviṣā yo dvitīyena somena saha yujyate
     rathaprabhū rathadhvānaḥ kumbharetāḥ sa ucyate
 11 sarayvāṃ janayat siddhiṃ bhānuṃ bhābhiḥ samāvṛṇot
     āgneyam ānayan nityam āhvāneṣv eṣa kathyate
 12 yas tu na cyavate nityaṃ yaśasā varcasā śriyā
     agnir niścyavano nāma pṛthivīṃ stauti kevalam
 13 vipāpmā kaluṣair mukto viśuddhaś cārciṣā jvalan
     vipāpo 'gniḥ sutas tasya satyaḥ samayakarmasu
 14 ākrośatāṃ hi bhūtānāṃ yaḥ karoti hi niṣkṛtim
     agniḥ saniṣkṛtir nāma śobhayaty abhisevitaḥ
 15 anukūjanti yeneha vedanārtāḥ svayaṃ janāḥ
     tasya putraḥ svano nāma pavakaḥ sa rujaskaraḥ
 16 yas tu viśvasya jagato buddhim ākramya tiṣṭhati
     taṃ prāhur adhyātmavido viśvajin nāma pāvakam
 17 antarāgniḥ śrito yo hi bhuktaṃ pacati dehinām
     sa yajñe viśvabhun nāma sarvalokeṣu bhārata
 18 brahmacārī yatātmā ca satataṃ vipulavrataḥ
     brāhmaṇāḥ pūjayanty enaṃ pākayajñeṣu pāvakam
 19 prathito gopatir nāma nadī yasyābhavat priyā
     tasmin sarvāṇi karmāṇi kriyante karma kartṛbhiḥ
 20 vaḍavāmukhaḥ pibaty ambho yo 'sau paramadāruṇaḥ
     ūrdhvabhāg ūrdhvabhān nāma kaviḥ prāṇāśritas tu saḥ
 21 udag dvāraṃ havir yasya gṛhe nityaṃ pradīyate
     tataḥ sviṣṭaṃ bhaved ājyaṃ sviṣṭakṛt paramaḥ smṛtaḥ
 22 yaḥ praśānteṣu bhūteṣu manyur bhavati pāvakaḥ
     krodhasya tu raso jajñe manyatī cātha putrikā
     svāheti dāruṇā krūrā sarvabhūteṣu tiṣṭhati
 23 tridive yasya sadṛśo nāsti rūpeṇa kaś cana
     atulyatvāt kṛto devair nāmnā kāmas tu pāvakaḥ
 24 saṃharṣād dhārayan krodhaṃ dhanvī sragvī rathe sthitaḥ
     samare nāśayec chatrūn amogho nāma pāvakaḥ
 25 uktho nāma mahābhāga tribhir ukthair abhiṣṭutaḥ
     mahāvācaṃ tv ajanayat sakāmāśvaṃ hi yaṃ viduḥ

SECTION CCIX

"Markandeya continued, 'Hear, O king Yudhishthira what the virtuous fowler, thus interrogated by that Brahmana, said to him in reply. The fowler said, 'Men's minds are at first bent on the acquisition of knowledge. That acquired, O good Brahmana, they indulge in their passions and desires, and for that end, they labour and set about tasks of great magnitude and indulge in much-desired pleasures of beauty, flavour, &c. Then follows fondness, then envy, then avarice and then extinction of all spiritual light. And when men are thus influenced by avarice, and overcome by envy and fondness, their intellect ceases to be guided by righteousness and they practise the very mockery of virtue. Practising virtue with hypocrisy, they are content to acquire wealth by dishonourable means with the wealth thus acquired the intelligent principle in them becomes enamoured of those evil ways, and they are filled with a desire to commit sins. And when, O good Brahmana, their friends and men of wisdom remonstrate with them, they are ready with specious answers, which are neither sound nor convincing. From their being addicted to evil ways, they are guilty of a threefold sin. They commit sin in thought, in word, as also in action. They being addicted to wicked ways, all their good qualities die out, and these men of wicked deeds cultivate the friendship of men of similar character, and consequently they suffer misery in this world as well as in the next. The sinful man is of this nature, and now hear of the man of virtue. He discerns these evils by means of his spiritual insight, and is able to discriminate between happiness and misery, and is full of respectful attention to men of virtue, and from practising virtues, his mind becomes inclined to righteousness.' The Brahmana replied, 'Thou hast given a true exposition of religion which none else is able to expound. Thy spiritual power is great, and thou dost appear to me to be like a great Rishi.' The fowler replied, 'The great Brahmanas are worshipped with the same honours as our ancestors and they are always propitiated with offerings of food before others. Wise men in this world do what is pleasing
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to them, with all their heart. And I shall, O good Brahmana, describe to thee what is pleasing to them, after having bowed down to Brahmanas as a class. Do thou learn from me the Brahmanic philosophy. This whole universe unconquerable everywhere and abounding in great elements, is Brahma, and there is nothing higher than this. The earth, air, water, fire and sky are the great elements. And form, odour, sound, touch and taste are their characteristic properties. These latter too have their properties which are also correlated to each other. And of the three qualities, which are gradually characterised by each, in order of priority is consciousness which is called the mind. The seventh is intelligence and after that comes egoism; and then the five senses, then the soul, then the moral qualities called sattwa, rajas and tamas. These seventeen are said to be the unknown or incomprehensible qualities. I have described all this to thee, what else dost thou wish to know?'"

Book 3
Chapter 210

 1 [mārk]
      kāśyapo hy atha vāsiṣṭhaḥ prāṇaś ca prāṇaputrakaḥ
      agnir āṅgirasaś caiva cyavanas triṣu varcakaḥ
  2 acaranta tapas tīvraṃ putrārthe bahu vārṣikam
      putraṃ labhema dharmiṣṭhaṃ yaśasā brahmaṇā samam
  3 mahāvyāhṛtibhir dhyātaḥ pañcabhis tais tadā tv atha
      jajñe tejomayo 'rciṣmān pañca varṇaḥ prabhāvanaḥ
  4 samiddho 'gniḥ śiras tasya bāhū sūryanibhau tathā
      tvaṅ netre ca suvarṇābhe kṛṣṇe jaṅghe ca bhārata
  5 pañca varṇaḥ sa tapasā kṛtas taiḥ pañcabhir janaiḥ
      pāñcajanyaḥ śruto vede pañca vaṃśakaras tu saḥ
  6 daśavarṣasahasrāṇi tapas taptvā mahātapāḥ
      janayat pāvakaṃ ghoraṃ pitṝṇāṃ sa prajāḥ sṛjan
  7 bṛhadrathaṃtaraṃ mūrdhno vaktrāc ca tarasā harau
      śivaṃ nābhyāṃ balād indraṃ vāyvagnī prāṇato 'sṛjat
  8 bāhubhyām anudāttau ca viśve bhūtāni caiva ha
      etān sṛṣṭvā tataḥ pañca pitṝṇām asṛjat sutān
  9 bṛhadūrjasya praṇidhiḥ kāśyapasya bṛhattaraḥ
      bhānur aṅgiraso vīraḥ putro varcasya saubharaḥ
  10 prāṇasya cānudāttaś ca vyākhyātāḥ pañca vaṃśajāḥ
     devān yajñamuṣaś cānyān sṛjan pañcadaśottarān
 11 abhīmam atibhīmaṃ ca bhīmaṃ bhīmabalābalam
     etān yajñamuṣaḥ pañca devān abhyasṛjat tapaḥ
 12 sumitraṃ mitravantaṃ ca mitrajñaṃ mitravardhanam
     mitra dharmāṇam ity etān devān abhyasṛjat tapaḥ
 13 surapravīraṃ vīraṃ ca sukeśaṃ ca suvarcasam
     surāṇām api hantāraṃ pañcaitān asṛjat tapaḥ
 14 trividhaṃ saṃsthitā hy ete pañca pañca pṛthak pṛthak
     muṣṇanty atra sthitā hy ete svargato yajñayājinaḥ
 15 teṣām iṣṭaṃ haranty ete nighnanti ca mahad bhuvi
     spardhayā havyavāhānāṃ nighnanty ete haranti ca
 16 havir vedyāṃ tad ādānaṃ kuśalaiḥ saṃpravartitam
     tad ete nopasarpanti yatra cāgniḥ sthito bhavet
 17 cito 'gnir udvahan yajñaṃ pakṣābhyāṃ tān prabādhate
     mantraiḥ praśamitā hy ete neṣṭaṃ muṣṇanti yajñiyam
 18 bṛhaduktha tapasyaiva putro bhūmim upāśritaḥ
     agnihotre hūyamāne pṛthivyāṃ sadbhir ijyate
 19 rathaṃtaraś ca tapasaḥ putrāgniḥ paripaṭhyate
     mitra vindāya vai tasya havir adhvaryavo viduḥ
     mumude paramaprītaḥ saha putrair mahāyaśāḥ

SECTION CCX

"Markandeya continued, 'O Bharata, the Brahmana, thus interrogated by the virtuous fowler, resumed again this discourse so pleasing to the mind. The Brahmana said, 'O best of the cherishers of religion, it is said that there are five great elements; do thou describe to me in full the properties of any one of the five.' The fowler replied, 'The earth, water, fire, air and sky all have properties interlapping each other. I shall describe them to thee. The earth, O Brahmana, has five qualities, water four, fire three and the air and sky together three also. Sound, touch, form, odour and taste--these five qualities belong to earth, and sound, touch, form and taste, O austere Brahmana, have been described to thee as the properties of water, and sound, touch and form are the three properties of fire and air has two properties sound and touch, and sound is the property of sky. And, O Brahmana, these fifteen properties inherent in five elements, exist in all substances of which this universe is composed. And they are not opposed to one another; they exist, O Brahmana, in proper combination. When this whole universe is thrown into a state of confusion, then every corporeal being in the fulness of time, assumes another corpus. It arises and perishes in due order. And there are present the five elementary substances of which all the mobile and immobile world is composed. Whatever is perceptible by the senses, is called vyakta (knowable or comprehensible) and whatever is beyond the reach of the senses and can only be perceived by guesses, is known to be avyakta (not vyakta). When a per on engages in the discipline of self-examination, after having subdued the senses which have of their own proper objective play in the external conditions of sound, form, &c, then he beholds his own spirit pervading the universe, and the universe reflected in itself. He who is wedded to his previous karma, although skilled in the highest spiritual wisdom, is cognisant only of his soul's objective existence, but the person whose soul is never affected by the objective conditions around, is never subject to ills, owing to its absorption in the elementary spirit of Brahma. When a person
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has overcome the domination of illusion, his manly virtues consisting of the essence of spiritual wisdom, turn to the spiritual enlightenment which illumines the intelligence of sentient beings. Such a person is styled by the omnipotent, intelligent Spirit as one who is without beginning and without end, self-existent, immutable, incorporeal and incomparable. This, O Brahmana, that thou hast enquired of me is only the result of self discipline. And this self-discipline can only be acquired by subduing the senses. It cannot be otherwise, heaven and hell are both dependent on our senses. When subdued, they lead to heaven; when indulged in, they lead to perdition. This subjugation of the senses is the highest means of attaining spiritual light. Our senses are at the (cause) root of our spiritual advancement as also at the root of our spiritual degradation. By indulging in them, a person undoubtedly contracts vices, and by subduing these, he attains salvation. The self-restrained person who acquires mastery over the six senses inherent in our nature, is never tainted with sin, and consequently evil has no power over him. Man's corporeal self has been compared to a chariot, his soul to a charioteer and his senses to horses. A dexterous man drives about without confusion, like a quiet charioteer with well-broken horses. That man is an excellent driver who knows how to patiently wield the reins of those wild horses,--the six senses inherent in our nature. When our senses become ungovernable like horses on the high road, we must patiently rein them in; for with patience, we are sure to get the better of them. When a man's mind is overpowered by any one of these senses running wild, he loses his reason, and becomes like a ship tossed by storms upon the high ocean. Men are deceived by illusion in hoping to reap the fruits of those six things, whose effects are studied by persons of spiritual insight, who thereby reap the fruits of their clear perception."

Book 3 Vana Parva
Chapter 211

  1 [mārk]
      gurubhir niyamair yukto bharato nāma pāvakaḥ
      agniḥ puṣṭimatir nāma tuṣṭaḥ puṣṭiṃ prayacchati
      bharaty eṣa prajāḥ sarvās tato bharata ucyate
  2 agnir yas tu śivo nāma śaktipūjā paraś ca saḥ
      duḥkhārtānāṃ sa sarveṣāṃ śiva kṛt satataṃ śivaḥ
  3 tapasas tu phalaṃ dṛṣṭvā saṃpravṛddhaṃ tapo mahat
      uddhartu kāmo matimān putro jajñe puraṃdaraḥ
  4 ūṣmā caivoṣmaṇo jajñe so 'gnir bhūteṣu lakṣyate
      agniś cāpi manur nāma prājāpatyam akārayat
  5 śambhum agnim atha prāhur brāhmaṇā vedapāragāḥ
      āvasathyaṃ dvijāḥ prāhur dīptam agniṃ mahāprabham
  6 ūrjaḥ karān havyavāhān suvarṇasadṛśaprabhān
      agnis tapo hy ajanayat pañca yajñasutān iha
  7 praśānte 'gnir mahābhāga pariśranto gavāṃ patiḥ
      asurāñ janayan ghorān martyāṃś caiva pṛthagvidhān
  8 tapasaś ca manuṃ putraṃ bhānuṃ cāpy aṅgirāsṛjat
      bṛhadbhānuṃ tu taṃ prāhur brāhmaṇā vedapāragāḥ
  9 bhānor bhāryā suprajā tu bṛhadbhāsā tu somajā
      asṛjetāṃ tu ṣaṭ putrāñ śṛṇu tāsāṃ prajā vidham
  10 durbalānāṃ tu bhūtānāṃ tanuṃ yaḥ saṃprayacchati
     tam agniṃ baladaṃ prāhauḥ prathamaṃ bhānutaḥ sutam
 11 yaḥ praśānteṣu bhūteṣu manyur bhavati dāruṇaḥ
     agniḥ sa manyumān nāma dvitīyo bhānutaḥ sutaḥ
 12 darśe ca paurṇamāse ca yasyeha havir ucyate
     viṣṇur nāmeha yo 'gnis tu dhṛtimān nāma so 'ṅgirāḥ
 13 indreṇa sahitaṃ yasya havir āgrayaṇaṃ smṛtam
     agnir āgrayaṇo nāma bhānor evānvayas tu saḥ
 14 cāturbhāsyeṣu nityānāṃ haviṣāṃ yo niragrahaḥ
     caturbhiḥ sahitaḥ putrair bhānor evānvayas tu saḥ
 15 niśāṃ tv ajanayat kanyām agnīṣomāv ubhau tathā
     manor evābhavad bhāryā suṣuve pañca pāvakān
 16 pūjyate haviṣāgryeṇa cāturmāsyeṣu pāvakaḥ
     parjanyasahitaḥ śrīmān agnir vaiśvānaras tu saḥ
 17 asya lokasya sarvasya yaḥ patiḥ paripaṭhyate
     so 'gnir viśvapatir nāma dvitīyo vai manoḥ sutaḥ
     tataḥ sviṣṭaṃ bhaved ājyaṃ sviṣṭakṛt paramaḥ smṛtaḥ
 18 kanyā sā rohiṇī nāma hiraṇyakaśipoḥ sutā
     karmaṇāsau babhau bhāryā sa vahniḥ sa prajāpatiḥ
 19 prāṇam āśritya yo dehaṃ pravartayati dehinām
     tasya saṃnihito nāma śabdarūpasya sādhanaḥ
 20 śuklakṛṣṇa gatir devo yo bibharti hutāśanam
     akalmaṣaḥ kalmaṣāṇāṃ kartā krodhāśritas tu saḥ
 21 kapilaṃ paramarṣiṃ ca yaṃ prāhur yatayaḥ sadā
     agniḥ sa kapilo nāma sāṃkhyayogapravartakaḥ
 22 agnir yacchati bhūtāni yena bhūtāni nityadā
     karmasv iha vicitreṣu so 'graṇīr vahnir ucyate
 23 imān anyān samasṛjat pāvakān prathitān bhuvi
     agnihotrasya duṣṭasya prāyacścittārtham albaṇān
 24 saṃspṛśeyur yadānyonyaṃ kathaṃ cid vāyunāgnayaḥ
     iṣṭir aṣṭākapālena kāryā vai śucaye 'gnaye
 25 dakṣiṇāgnir yadā dvābhyāṃ saṃsṛjeta tadā kila
     iṣṭir aṣṭākapālena kāryā vai vītaye 'gnaye
 26 yady agnayo hi spṛśyeyur niveśasthā davāgninā
     iṣṭir aṣṭākapālena kāryā tu śucaye 'gnaye
 27 agniṃ rajasvalā cet strī saṃspṛśed agnihotrikam
     iṣṭir aṣṭākapālena kāryā dasyumate 'gnaye
 28 mṛtaḥ śrūyeta yo jīvan pareyuḥ paśavo yathā
     iṣṭir aṣṭākapālena kartavyābhimate 'gnaye
 29 ārto na juhuyād agniṃ trirātraṃ yas tu brāhmaṇaḥ
     iṣṭir aṣṭākapālena kāryā syād uttarāgnaye
 30 darśaṃ ca paurṇamāsaṃ ca yasya tiṣṭhet pratiṣṭhitam
     iṣṭir aṣṭākapālena kāryā pathikṛte 'gnaye
 31 sūtikāgnir yadā cāgniṃ saṃspṛśed agnihotrikam
     iṣṭir aṣṭākapālena kāryā cāgnimate 'gnaye

SECTION CCXI

Markandeya continued, "O Bharata, the fowler having expounded these abstruse points, the Brahmana with great attention again enquired of him about these subtle topics. The Brahmana said, 'Do thou truly describe to me, who now duly ask thee, the respective virtues of the qualities of sattwa, rajas, and tamas.' The fowler replied, 'Very well, I shall tell thee what thou hast asked. I shall describe separately their respective virtues, do thou listen. Of them tamas is characterised by illusion (spiritual), rajas incites (men to action), sattwa is of great grandeur, and on that account, it is said to be the greatest of them. He who is greatly under the influence of spiritual ignorance, who is foolish, senseless and given to dreaming, who is idle, unenergetic and swayed by anger and haughtiness, is said to be under the influence of tamas. And, O Brahmana rishi, that excellent man who is agreeable in speech, thoughtful, free from envy, industrious in action from an eager desire to reap its fruits, and of warm temperament, is said to be under the influence of rajas. And he who is resolute, patient, not subject to
p. 438
anger, free from malice, and is not skilful in action from want of a selfish desire to reap its fruits, wise and forbearing, is said to be under the influence of sattwa. When a man endowed with the sattwa quality, is influenced by worldliness, he suffers misery; but he hates worldliness, when he realises its full significance. And then a feeling of indifference to worldly affairs begins to influence him. And then his pride decreases, and uprightness becomes more prominent, and his conflicting moral sentiments are reconciled. And then self-restraint in any matter becomes unnecessary. A man, O Brahmana, may be born in the Sudra caste, but if he is possessed of good qualities, he may attain the state of Vaisya and similarly that of a Kshatriya, and if he is steadfast in rectitude, he may even become a Brahmana. I have described to thee these virtues, what else dost thou wish to learn?'"

Book 3
Chapter 212

 1 [mārk]
      āpasya muditā bhāryā sahasya paramā priyā
      bhūpatir bhuva bhartā ca janayat pāvakaṃ param
  2 bhūtānāṃ cāpi sarveṣāṃ yaṃ prāhuḥ pāvakaṃ patim
      ātmā bhuvana bharteti sānvayeṣu dvijātiṣu
  3 mahatāṃ caiva bhūtānāṃ sarveṣām iha yaḥ patiḥ
      bhagavān sa mahātejā nityaṃ carati pāvakaḥ
  4 agnir gṛhapatir nāma nityaṃ yajñeṣu pūjyate
      hutaṃ vahati yo havyam asya lokasya pāvakaḥ
  5 apāṃ garbho mahābhāgaḥ sahaputro mahādbhutaḥ
      bhūpatir bhuva bhartā ca mahataḥ patir ucyate
  6 dahan mṛtāni bhūtāni tasyāgnir bharato 'bhavat
      agniṣṭome ca niyataḥ kratuśreṣṭho bharasya tu
  7 āyāntaṃ niyataṃ dṛṣṭvā praviveśārṇavaṃ bhayāt
      devās taṃ nādhigacchanti mārgamāṇā yathā diśam
  8 dṛṣṭvā tv agnir atharvāṇaṃ tato vacanam abravīt
      devānāṃ vaha havyaṃ tvam ahaṃ vīra sudurbalaḥ
      atharvan gaccha madhv akṣaṃ priyam etat kuruṣva me
  9 preṣyacāgnir atharvāṇam anyaṃ deśaṃ tato 'gamat
      matsyās tasya samācakhyuḥ kruddhas tān agnir abravīt
  10 bhakṣyā vai vividhair bhāvair bhaviṣyatha śarīriṇām
     atharvāṇaṃ tathā cāpi havyavāho 'bravīd vacaḥ
 11 anunīyamāno 'pi bhṛśaṃ devavākyād dhi tena saḥ
     naicchad voḍhuṃ haviḥ sarvaṃ śarīraṃ ca samatyajat
 12 sa tac charīraṃ saṃtyajya praviveśa dharāṃ tadā
     bhūmiṃ spṛṣṭvāsṛjad dhātūn pṛthakpṛthag atīva hi
 13 āsyāt sugandhi tejaś ca asthibhyo devadāru ca
     śleṣmaṇaḥ sphaṭikaṃ tasya pittān marakataṃ tathā
 14 yakṛt kṛṣṇāyasaṃ tasya tribhir eva babhuḥ prajāḥ
     nakhās tasyābhra paṭalaṃ śirā jālāni vidrumam
     śarīrād vividhāś cānye dhātavo 'syābhavan nṛpa
 15 evaṃ tyaktvā śarīraṃ tu parame tapasi sthitaḥ
     bhṛgvaṅgirādibhir bhūyas tapasotthāpitas tadā
 16 bhṛśaṃ jajvāla tejasvī tapasāpyāyitaḥ śikhī
     dṛṣṭvā ṛṣīn bhayāc cāpi praviveśa mahārṇavam
 17 tasmin naṣṭe jagad bhītam atharvāṇam athāśritam
     arcayām āsur evainam atharvāṇaṃ surarṣayaḥ
 18 atharvā tv asṛjal lokān ātmanālokya pāvakam
     miṣatāṃ sarvabhūtānām unmamātha mahārṇavam
 19 evam agnir bhagavatā naṣṭaḥ pūrvam atharvaṇā
     āhūtaḥ sarvabhūtānāṃ havyaṃ vahati sarvadā
 20 evaṃ tv ajanayad dhiṣṇyān vedoktān vibudhān bahūn
     vicaran vividhān deśān bhramamāṇas tu tatra vai
 21 sindhuvarjaṃ pañca nadyo devikātha sarasvatī
     gaṅgā ca śatakumbhā ca śarayūr gaṇḍasāhvayā
 22 carmaṇvatī mahī caiva medhyā medhātithis tathā
     tāmrāvatī vetravatī nadyas tisro 'tha kauśikī
 23 tamasā narmadā caiva nadī godāvarī tathā
     veṇṇā praveṇī bhīmā ca medrathā caiva bhārata
 24 bhāratī suprayogā ca kāverī murmurā tathā
     kṛṣṇā ca kṛṣṇaveṇṇā ca kapilā śoṇa eva ca
     etā nadyas tu dhiṣṇyānāṃ mātaro yāḥ prakīrtitāḥ
 25 adbhutasya priyā bhāryā tasyāḥ putro viḍūrathaḥ
     yāvantaḥ pāvakāḥ proktāḥ somās tāvanta eva ca
 26 atreś cāpy anvaye jātā brahmaṇo mānasāḥ prajāḥ
     atriḥ putrān sraṣṭukāmas tān evātmany adhārayat
     tasya tad brahmaṇaḥ kāyān nirharanti hutāśanāḥ
 27 evam ete mahātmānaḥ kīrtitās te 'gnayo mayā
     aprameyā yathotpannāḥ śrīmantas timirāpahāḥ
 28 adbhutasya tu māhātmyaṃ yathā vedeṣu kīrtitam
     tādṛśaṃ viddhi sarveṣām eko hy eṣa hutāśanaḥ
 29 eka evaiṣa bhagavān vijñeyaḥ prathamo 'ṅgirāḥ
     bahudhāniḥsṛtaḥ kāyāj jyotiṣṭomaḥ kratur yathā
 30 ity eṣa vaṃśaḥ sumahān agnīnāṃ kīrtito mayā
     pāvito vividhair mantrair havyaṃ vahati dehinām

SECTION CCXII

"The Brahmana enquired, 'How is it that fire (vital force) in combination with the earthly element (matter), becomes the corporeal tenement (of living creatures), and how doth the vital air (the breath of life) according to the nature of its seat (the muscles and nerves) excite to action (the corporeal frame)?' Markandeya said, 'This question, O Yudhishthira, having been put to the Brahmana by the fowler, the latter, in reply, said to that high-minded Brahmana. (The fowler said):--The vital spirit manifesting itself in the seat of consciousness, causes the action of the corporeal frame. And the soul being present in both of them acts (through them). The past, the present and the future are inseparably associated with the soul. And it is the highest of a creature's possessions; it is of the essence of the Supreme Spirit and we adore it. It is the animating principle of all creatures, and it is the eternal purusha (spirit). It is great and it is the intelligence and the ego, and it is the subjective seat of the various properties of elements. Thus while seated here (in a corporeal frame) it is sustained in all its relations external or internal (to matter or mind) by the subtle ethereal air called prana, and thereafter, each creature goes its own way by the action of another subtle air called Samana. And this latter transforming itself into Apana air, and supported by the head of the stomach carries the refuse matter of the body, urine &c, to the kidneys and intestines. That same air is present in the three elements of effort, exertion and power, and in that condition it is called Udana air by persons learned in physical science, and when manifesting itself by its presence at all the junctional points of the human system, it is known by the name Vyana. And the internal heat is diffused over all the tissues of our system, and supported by these kinds of air, it transforms our food and the tissues and the humours of our system. And by the coalition of Prana and other airs, a reaction (combination) ensues, and the heat generated thereby is known as the internal heat of the human system which causes the digestion of our food. The Prana and the Apana air are interposed within the Samana and the Udana air. And the heat generated by their coalition causes the growth of
p. 439
the body (consisting of the seven substances, bones, muscles, &c). And that portion of its seat extending to as far as the rectum is called Apana; and from that arteries arise in the five airs Prana, &c. The Prana air, acted on by the heat strikes against the extremity of the Apana region and then recoiling, it reacts on the heat. Above the navel is the region of undigested food and below it the region of digestion. And the Prana and all other airs of the system are seated in the navel. The arteries issuing from the heart run upwards and downwards, as also in oblique directions; they carry the best essence of our food, and are acted upon by the ten Prana airs. This is the way by which patient Yogins who have overcome all difficulties, and who view things with an impartial and equal eye, with their souls seated in the brain, find the Supreme Spirit, the Prana and the Apana airs are thus present in the body of all creatures. Know that the spirit is embodied in corporeal disguise, in the eleven allotropous conditions (of the animal system), and that though eternal, its normal state is apparently modified by its accompaniments,--even like the fire purified in its pan,--eternal, yet with its course altered by its surroundings; and that the divine thing which is kindred with the body is related to the latter in the same way as a drop of water to the sleek surface of a lotus-leaf on which it rolls. Know that sattwa, rajas and tamas, are the attributes of all life and that life is the attribute of spirit, and that the latter again is an attribute of the Supreme Spirit. Inert, insensible matter is the seat of the living principle, which is active in itself and induces activity in others. That thing by which the seven worlds are incited to action is called the most high by men of high spiritual insight. Thus in all these elements, the eternal spirit does not show itself, but is perceived by the learned in spiritual science by reason of their high and keen perception. A pure-minded person, by purification of his heart, is able to destroy the good and evil effect of his actions and attains eternal beatitude by the enlightenment of his inward spirit. That state of peace and purification of heart is likened to the state of a person who in a cheerful state of mind sleeps soundly, or the brilliance of a lamp trimmed by a skillful hand. Such a pure-minded person living on spare diet perceives the Supreme Spirit reflected in his own, and by practising concentration of mind in the evening and small hours of the night, he beholds the Supreme Spirit which has no attributes, in the light of his heart, shining like a dazzling lamp, and thus he attains salvation. Avarice and anger must be subdued by all means, for this act constitutes the most sacred virtue that people can practise and is considered to be the means by which men can cross over to the other side of this sea of affliction and trouble. A man must preserve his righteousness from being overcome by the evil consequences of anger, his virtues from the effects of pride, his learning from the effects of vanity, and his own spirit from illusion. Leniency is the best of virtues, and forbearance is the best of powers, the knowledge of our spiritual nature is the best of all knowledge, and truthfulness is the best of all religious obligations. The telling of truth is good, and the knowledge of truth may also be good, but what conduces to the greatest good of all creatures, is known as the highest truth. He whose actions are
p. 440
performed not with the object of securing any reward or blessing, who has sacrificed all to the requirements of his renunciation, is a real Sannyasin and is really wise. And as communion with Brahma cannot be taught to us, even by our spiritual preceptor,--he only giving us a clue to the mystery--renunciation of the material world is called Yoga. We must not do harm to any creature and must live in terms of amity with all, and in this our present existence, we must not avenge ourselves on any creature. Self-abnegation, peace of mind, renunciation of hope, and equanimity,--these are the ways by which spiritual enlightenment can always be secured; and the knowledge of self (one's own spiritual nature) is the best of all knowledge. In this world as well as hereafter, renouncing all worldly desires and assuming a stoic indifference, wherein all suffering is at rest, people should fulfil their religious duties with the aid of their intelligence. The muni who desires to obtain moksha (salvation), which is very difficult to attain, must be constant in austerities, forbearing, self-restrained, and must give up that longing fondness which binds him to the things of this earth. They call these the attributes of the Supreme Spirit. The gunas (qualities or attributes) that we are conscious of, reduce themselves to agunas (non-gunas) in Him; He is not bound by anything, and is perceptible only by the expansion and development of our spiritual vision; as soon as the illusion of ignorance is dispelled, this supreme unalloyed beatitude is attained. By foregoing the objects of both pleasure and pain and by renouncing the feelings which bind him to the things of this earth, a man may attain Brahma (Supreme Spirit or salvation). O good Brahmana, I have now briefly explained to thee all this, as I have heard. What else dost thou wish to know?"

Book 3
Chapter 213

1 [mārk]
      agnīnāṃ vividho vaṃśaḥ pīrtitas te mayānagha
      śṛṇu janma tu kauravya kārttikeyasya dhīmataḥ
  2 adbhutasyādbhutaṃ putraṃ pravakṣyāmy amitaujasam
      jātaṃ saptarṣibhāryābhir brahmaṇyaṃ kīrtivardhanam
  3 devāsurāḥ purā yattā vinighnantaḥ parasparam
      tatrājayan sadā devān dānavā ghorarūpiṇaḥ
  4 vadhyamānaṃ balaṃ dṛṣṭvā bahuśas taiḥ puraṃdaraḥ
      svasainyanāyakārthāya cintām āpa bhṛśaṃ tadā
  5 devasenāṃ dānavair yo bhagnāṃ dṛṣṭvā mahābalaḥ
      pālayed vīryam āśritya sa jñeyaḥ puruṣo mayā
  6 sa śailaṃ mānasaṃ gatvā dhyāyann artham imaṃ bhṛśam
      śuśrāvārtasvaraṃ ghoram atha muktaṃ striyā tadā
  7 abhidhāvatu mā kaś cit puruṣas trātucaiva ha
      patiṃ ca me pradiśatu svayaṃ vā patir astu me
  8 puraṃdaras tu tām āha mā bhair nāsti bhayaṃ tava
      evam uktvā tato 'paśyat keśinaṃ sthitam agrataḥ
  9 kirīṭinaṃ gadāpāṇiṃ dhātumantam ivācalam
      haste gṛhītvā tāṃ kanyām athainaṃ vāsavo 'bravīt
  10 anāryakarman kasmāt tvam imāṃ kanyāṃ jihīrṣasi
     varjiṇaṃ māṃ vijānīhi viramāsyāḥ prabādhanāt
 11 [keṣin]
     visṛjasva tvam evaināṃ śakraiṣā prārthitā mayā
     kṣamaṃ te jīvato gantuṃ svapuraṃ pākaśāsana
 12 [mārk]
     evam uktvā gadāṃ keśī cikṣependra vadhāya vai
     tām āpatantīṃ ciccheda madhye vajreṇa vāsavaḥ
 13 athāsya śailaśikharaṃ keśī kruddho vyavāsṛjat
     tad āpatantaṃ saṃprekṣya śailaśṛṅgaṃ śatakratuḥ
     bibheda rājan vajreṇa bhuvi tan nipapāta ha
 14 patatā tu tadā keśī tena śṛṅgeṇa tāḍitaḥ
     hitvā kanyāṃ mahābhāgāṃ prādravad bhṛśapīḍitaḥ
 15 apayāte 'sure tasmiṃs tāṃ kanyāṃ vāsavo 'bravīt
     kāsi kasyāsi kiṃ ceha kuruṣe tvaṃ śubhānane
 16 [kanyā]
     ahaṃ prajāpateḥ kanyā devaseneti viśrutā
     bhaginī daityasenā me sā pūrvaṃ keśinā hṛtā
 17 sahaivāvāṃ bhaginyau tu sakhībhiḥ saha mānasam
     āgacchāveha ratyartham anujñāpya prajāpatim
 18 nityaṃ cāvāṃ prārthayate hartuṃ keśī mahāsuraḥ
     icchaty enaṃ daityasenā na tv ahaṃ pākaśāsana
 19 sā hṛtā tena bhagavan muktāhaṃ tvad balena tu
     tvayā devendra nirdiṣṭaṃ patim icchāmi durjayam
 20 [indra]
     mama mātṛsvaseyā tvaṃ mātā dākṣāyaṇī mama
     ākhyātaṃ tv aham icchāmi svayam ātmabalaṃ tvayā
 21 [kanyā]
     abalāhaṃ mahābāho patis tu balavān mama
     varadānāt pitur bhāvī surāsuranamaskṛtaḥ
 22 [indra]
     kīdṛśaṃ vai balaṃ devi patyus tava bhaviṣyati
     etad icchāmy ahaṃ śrotuṃ tava vākyam anindite
 23 [kanyā]
     devadānava yakṣāṇāṃ kiṃnaroragarakṣasām
     jetā sa dṛṣṭo duṣṭānāṃ mahāvīryo mahābalaḥ
 24 yas tu sarvāṇi bhūtāni tvayā saha vijeṣyati
     sa hi me bhavitā bhartā brahmaṇyaḥ kīrtivardhanaḥ
 25 [mārk]
     indras tasyā vaco śrutvā duḥkhito 'cintayad bhṛśam
     asyā devyāḥ patir nāsti yādṛśaṃ saṃprabhāṣate
 26 athāpaśyat sa udaye bhāskaraṃ bhāskaradyutiḥ
     somaṃ caiva mahābhāgaṃ viśamānaṃ divākaram
 27 amāvāsyāṃ saṃpravṛttaṃ muhūrtaṃ raudram eva ca
     devāsuraṃ ca saṃgrāmaṃ so 'paśyad udaye girau
 28 lohitaiś ca ghanair yuktāṃ pūrvāṃ saṃdhyāṃ śatakratuḥ
     apaśyal lohitodaṃ ca bhagavān varuṇālayam
 29 bhṛgubhiś cāṅgirobhiś ca hutaṃ mantraiḥ pṛthagvidhaiḥ
     havyaṃ gṛhītvā vahniṃ ca praviśantaṃ divākaram
 30 parva caiva caturviṃśaṃ tadā sūryam upasthitam
     tathā dharmagataṃ raudraṃ somaṃ sūryagataṃ ca tam
 31 samālokyaikatām eva śaśino bhāskarasya ca
     samavāyaṃ tu taṃ raudraṃ dṛṣṭvā śakro vyacintayat
 32 eṣa raudraś ca saṃghāto mahān yuktaś ca tejasā
     somasya vahni sūryābhyām adbhuto 'yaṃ samāgamaḥ
     janayed yaṃ sutaṃ somaḥ so 'syā devyāḥ patir bhavet
 33 agniśc caitair guṇair yuktaḥ sarvair agniś ca devatā
     eṣa cej janayed garbhaṃ so 'syā devyāḥ patir bhavet
 34 evaṃ saṃcintya bhagavān brahmalokaṃ tadā gataḥ
     gṛhītvā devasenāṃ tām avandat sa pitāmaham
     uvāca cāsyā devyās tvaṃ sādhu śūraṃ patiṃ diśa
 35 [brahmā]
     yathaitac cintitaṃ kāryaṃ tvayā dānava sūdana
     tathā sa bhavitā garbho balavān uruvikramaḥ
 36 sa bhaviṣyati senānīs tvayā saha śatakrato
     asyā devyāḥ patiś caiva sa bhaviṣyati vīryavān
 37 [mārk]
     etac chrutvā namas tasmai kṛtvāsau saha kanyayā
     tatrābhyagacchad devendro yatra devarṣayo 'bhavan
     vasiṣṭhapramukhā mukhyā viprendrāḥ sumahāvratāḥ
 38 bhāgārthaṃ tapasopāttaṃ teṣāṃ somaṃ tathādhvare
     pipāsavo yayur devāḥ śatakratu purogamāḥ
 39 iṣṭiṃ kṛtvā yathānyāyaṃ susamiddhe hutāśane
     juhuvus te mahātmāno havyaṃ sarvadivaukasām
 40 samāhūto hutavahaḥ so 'dbhutaḥ sūryamaṇḍalāt
     viniḥsṛtyāyayau vahnir vāgyato vidhivat prabhuḥ
     āgamyāhavanīyaṃ vai tair dvijair mantrato hutam
 41 sa tatra vividhaṃ havyaṃ pratigṛhya hutāśanaḥ
     ṛṣibhyo bharataśreṣṭha prāyacchata divaukasām
 42 niṣkrāmaṃś cāpy apaśyat sa patnīs teṣāṃ mahātmanām
     sveṣv āśrameṣūpaviṣṭāḥ snāyantīś ca yathāsukham
 43 rukmavedinibhās tās tu candralekhā ivāmalāḥ
     hutāśanārci pratimāḥ sarvās tārā ivādbhutāḥ
 44 sa tadgatena manasā babhūva kṣubhitendriyaḥ
     patnīr dṛṣṭvā dvijendrāṇāṃ vahniḥ kāmavaśaṃ yayau
 45 sa bhūyo cintayām āsa na nyāyyaṃ kṣubhito 'smi yat
     sādhvīḥ patnīr dvijendrāṇām akāmāḥ kāmayāmy aham
 46 naitāḥ śakyā mayā draṣṭuṃ spraṣṭuṃ vāpy animittataḥ
     gārhapatyaṃ samāviśya tasmāt paśyāmy abhīkṣṇaśaḥ
 47 saṃspṛśann iva sarvās tāḥ śikhābhiḥ kāñcanaprabhāḥ
     paśyamānaś ca mumude gārhapatyaṃ samāśritaḥ
 48 niruṣya tatra suciram evaṃ vahnir vaśaṃgataḥ
     manas tāsu vinikṣipya kāmayāno varāṅganāḥ
 49 kāmasaṃtapta hṛdayo dehatyāge suniścitaḥ
     alābhe brāhmaṇa strīṇām agnir vanam upāgataḥ
 50 svāhā taṃ dakṣaduhitā prathamaṃ kāmayat tadā
     sā tasya chidram anvaicchac cirāt prabhṛti bhāminī
     apramattasya daivasya na cāpaśyad aninditā
 51 sā taṃ jñātvā yathāvat tu vahniṃ vanam upāgatam
     tattvataḥ kāmasaṃtaptaṃ cintayām āsa bhāminī
 52 ahaṃ saptarṣipatnīnāṃ kṛtvā rūpāṇi pāvakam
     kāmayiṣyāmi kāmārtaṃ tāsāṃ rūpeṇa mohitam
     evaṃ kṛte prītir asya kāmāvāptiś ca me bhavet

SECTION CCXIII

"Markandeya said, 'When, O Yudhishthira, all this mystery of salvation was explained to that Brahmana, he was highly pleased and he said addressing the fowler, 'All this that thou hast explained, is rational, and it seems to me that there is nothing in connection with the mysteries of religion which thou dost not know.' The fowler replied, 'O good and great Brahmana, thou shalt perceive with thine own eyes, all the virtue that I lay claim to, and by reason of which I have attained this blissful state. Rise, worshipful sir, and quickly enter this inner apartment. O virtuous man, it is proper that thou shouldst see my father and my mother.' Markandeya continued, 'Thus addressed the Brahmana went in, and beheld a fine beautiful mansion. It was a magnificent house divided in four suites of rooms, admired by gods and looking like one of their palaces; it was also furnished with seats and beds, and redolent of excellent perfumes. His revered parents clad in white robes, having finished their meals, were seated at ease. The fowler, beholding them, prostrated himself before them with his head at their feet. His aged parents then addressed him thus, 'Rise, O man of piety, rise, may righteousness shield thee; we are much pleased with thee for thy piety; mayst thou
p. 441
be blessed with a long life, and with knowledge, high intelligence, and fulfilment of thy desires. Thou art a good and dutiful son, for, we are constantly and reasonably looked after by thee, and even amongst the celestials thou hast not another divinity to worship. By constantly subduing thyself, thou hast become endowed with the self-restraining power of Brahmanas and all thy grandsires and ancestors are constantly pleased with thee for thy self-restraining virtues and for thy piety towards us. In thought, word or deed thy attention to us never flags, and it seems that at present thou hast no other thought in thy mind (save as to how to please us). As Rama, the son of Jamadagni, laboured to please his aged parents, so hast thou, O Son, done to please us, and even more. Then the fowler introduced the Brahmana to his parents and they received him with the usual salutation of welcome, and the Brahmana accepting their welcome, enquired if they, with their children and servants, were all right at home, and if they were always enjoying good health at that time (of life). The aged couple replied, 'At home, O Brahmana, we are all right, with all our servants. Hast thou, adorable sir, reached this place without any difficulty?' Markandeya continued, "The Brahmana replied, 'Yes, I have.' Then the fowler addressing himself to the Brahmana said to him, 'These my parents, worshipful sir, are the idols that I worship; whatever is due to the gods, I do unto them. As the thirty-three gods with Indra at their head are worshipped by men, so are these aged parents of mine worshipped by me. As Brahmanas exert themselves for the purpose of procuring offering for their gods, so do I act with diligence for these two (idols of mine). These my father and mother, O Brahmana, are my supreme gods, and I seek to please them always with offering of flowers, fruits and gems. To me they are like the three sacred fires mentioned by the learned; and, O Brahmana, they seem to me to be as good as sacrifices or the four Vedas. My five life-giving airs, my wife and children and friends are all for them (dedicated to their service). And with my wife and children I always attend on them. O good Brahmana, with my own hands I assist them in bathing and also wash their feet and give them food and I say to them only what is agreeable, leaving out what is unpleasant. I consider it to be my highest duty to do what is agreeable to them even though it be not strictly justifiable. And, O Brahmana, I am always diligent in attending on them. The two parents, the sacred fire, the soul and the spiritual preceptor, these five, O good Brahmana, are worthy of the highest reverence from a person who seeks prosperity. By serving them properly, one acquires the merit of perpetually keeping up the sacred fire. And it is the eternal and invariable duty of all householders."

Book 3
Chapter 214

1 [mārk]
      śivā bhāryā tvāṅgirasaḥ śīlarūpaguṇānvitā
      tasyāḥ sā prathamaṃ rūpaṃ kṛtvā devī janādhipa
      jagāma pāvakābhyāśaṃ taṃ covāca varāṅganā
  2 mām agne kāmasaṃtaptāṃ tvaṃ kāmayitum arhasi
      kariṣyasi na ced evaṃ mṛtāṃ mām upadhāraya
  3 aham aṅgiraso bhāryā śivā nāma hutāśana
      sakhībhiḥ sahitā prāptā mantrayitvā viniścayam
  4 [agni]
      kathaṃ māṃ tvaṃ vijānīṣe kāmārtam itarāḥ katham
      yās tvayā kīrtitāḥ sarvāḥ saptarṣīṇāṃ priyāḥ striyaḥ
  5 [ṣivā]
      asmākaṃ tvaṃ priyo nityaṃ bibhīmas tu vayaṃ tava
      tvac cittam iṅgitair jñātvā preṣitāsmi tavāntikam
  6 maithunāyeha saṃprāptā kāmaṃ prāptaṃ drutaṃ cara
      mātaro māṃ pratīkṣante gamiṣyāmi hutāśana
  7 [mārk]
      tato 'gnir upayeme tāṃ śivāṃ prītimudā yutaḥ
      prītyā devī ca saṃyuktā śukraṃ jagrāha pāṇinā
  8 acintayan mamedaṃ ye rūpaṃ drakṣyanti kānane
      te brāhmaṇīnām anṛtaṃ doṣaṃ vakṣyanti pāvake
  9 tasmād etad drakṣyamāṇā garuḍī saṃbhavāmy aham
      vanān nirgamanaṃ caiva sukhaṃ mama bhaviṣyati
  10 suparṇī sā tadā bhūtvā nirjagāma mahāvanāt
     apaśyat parvataṃ śvetaṃ śarastambaiḥ susaṃvṛtam
 11 dṛṣṭī viṣaiḥ sapta śīrṣair guptaṃ bhogibhir adbhutaiḥ
     rakṣobhiś ca piśācaiś ca raudrair bhūtagaṇais tathā
     rākṣasībhiś ca saṃpūrṇam anekaiś ca mṛgadvijaiḥ
 12 sā tatra sahasā gatvā śailapṛṣṭhaṃ sudurgamam
     prākṣipat kāñcane kuṇḍe śukraṃ sā tvaritā satī
 13 śiṣṭānām api sā devī saptarṣīṇāṃ mahātmanām
     patnī sarūpatāṃ kṛtvā kāmayām āsa pāvakam
 14 divyarūpam arundhatyāḥ kartuṃ na śakitaṃ tayā
     tasyās tapaḥ prabhāveṇa bhartṛśuśrūṣaṇena ca
 15 ṣaṭkṛtvas tat tu nikṣiptam agne reto kurūttama
     tasmin kuṇṭe pratipadi kāminyā svāhayā tadā
 16 tat skannaṃ tejasā tatra saṃbhṛtaṃ janayat sutam
     ṛṣibhiḥ pūjitaṃ skannam anayat skandatāṃ tataḥ
 17 ṣaṭśirā dviguṇaśrotro dvādaśākṣi bhujakramaḥ
     ekagrīpas tv ekakāyaḥ kumāraḥ samapadyata
 18 dvitīyāyām abhivyaktas tṛtīyāyāṃ śiśur babhau
     aṅgapratyaṅga saṃbhūtaś caturthyām abhavad guhaḥ
 19 lohitābhreṇa mahatā saṃvṛtaḥ saha vidyutā
     lohitābhre sumahati bhāti sūrya ivoditaḥ
 20 gṛhītaṃ tu dhanus tena vipulaṃ lomaharṣaṇam
     nyastaṃ yat tripuraghnena surārivinikṛntanam
 21 tadgṛhītvā dhanuḥśreṣṭhaṃ nanāda balavāṃs tadā
     saṃmohayann ivemāṃ sa trīṁl lokān sacarācarān
 22 tasya taṃ ninadaṃ śrutvā mahāmeghaughanisvanam
     utpetatur mahānāgau citraś cairāvataś ca ha
 23 tāv āpatantau saṃprekṣya sa bālārkasamadyuthiḥ
     dvābhyāṃ gṛhītvā pāṇibhyāṃ śaktiṃ cānyena pāṇinā
     apareṇāgnidāyādas tāmracūḍaṃ bhujena saḥ
 24 mahākāyam upaśliṣṭaṃ kukkuṭaṃ balināṃ varam
     gṛhītvā vyanadad bhīmaṃ cikrīḍa ca mahābalaḥ
 25 dvābhyāṃ bhujābhyāṃ balavān gṛhītvā śaṅkham uttamam
     prādhmāpayata bhūtānāṃ trāsanaṃ balinām api
 26 dvābhyāṃ bhujābhyām ākāśaṃ bahuśo nijaghāna saḥ
     krīḍan bhāti mahāsenas trīṁl lokān vadanaiḥ piban
     parvatāgre 'prameyātmā raśmimān udaye yathā
 27 sa tasya parvatasyāgre niṣaṇṇo 'dbhutavikramaḥ
     vyalokayad ameyātmā mukhair nānāvidhair diśaḥ
     sa paśyan vividhān bhāvāṃś cakāra ninadaṃ punaḥ
 28 tasya taṃ ninadaṃ śrutvā nyapatan bahudhā janāḥ
     bhītāś codvigna manasas tam eva śaraṇaṃ yayuḥ
 29 ye tu taṃ saṃśritā devaṃ nānāvarṇās tadā janāḥ
     tān apy āhuḥ pāriṣadān brāhmaṇāḥ sumahābalān
 30 sa tūtthāya mahābāhur upasāntvya ca tāñ janān
     dhanur vikṛṣya vyasṛjad bāṇāñ śvete mahāgirau
 31 bibheda sa śaraiḥ śailaṃ krauñcaṃ himavataḥ sutam
     tena haṃsāś ca gṛghrāś ca meruṃ gacchanti parvatam
 32 sa viśīrṇo 'patac chailo bhṛśam ārtasvarān ruvan
     tasmin nipatite tv anye neduḥ śailā bhṛśaṃ bhayāt
 33 sa taṃ nādaṃ bhṛśārtānāṃ śrutvāpi balināṃ varaḥ
     na prāvyathad ameyātmā śaktim udyamya cānadat
 34 sā tadā vipulā śaktiḥ kṣiptā tena mahātmanā
     bibheda śikharaṃ ghoraṃ śvetasya tarasā girau
 35 sa tenābhihato dīno giriḥ śveto 'calaiḥ saha
     utpapāta mahīṃ tyaktvā bhītas tasmān mahātmanaḥ
 36 tataḥ pravyathitā bhūmir vyaśīryata samantataḥ
     ārtā skandaṃ samāsādya punar balavatī babhau
 37 parvatāś ca namaskṛtya tam eva pṛthivīṃ gatāḥ
     athāyam abhajal lokaḥ skanda śuklasya pañcamīm

SECTION CCXIV

"Markandeya continued, 'The virtuous fowler, having introduced his (both) parents to that Brahmana as his highest gurus, again spoke to him as follows, 'Mark thou the power of this virtue of mine, by which my inner
p. 442
spiritual vision is extended. For this, thou wast told by that self-restrained, truthful lady, devoted to her husband, 'Hie thee to Mithila; for there lives a fowler who will explain to thee, the mysteries of religion.' The Brahmana said, 'O pious man, so constant in fulfilling thy religious obligations, bethinking myself of what that truthful good-natured lady so true to her husband, hath said, I am convinced that thou art really endowed with every high quality.' The fowler replied, 'I have no doubt, my lord, that what that lady, so faithful to her husband, said to thee about me, was said with full knowledge of the facts. I have, O Brahmana, explained to thee all this as a matter of favour. And now, good sir, listen to me. I shall explain what is good for thee. O good Brahmana, of irreproachable character, thou hast wronged thy father and thy mother, for thou hast left home without their permission, for the purpose of learning the Vedas. Thou hast not acted properly in this matter, for thy ascetic and aged parents have become entirely blind from grief at thy loss. Do thou return home to console them. May this virtue never forsake thee Thou art high-minded, of ascetic merit, and always devoted to thy religion but all these have become useless to thee. Do thou without delay return to console thy parents. Do have some regard for my words and not act otherwise; I tell thee what is good for thee, O Brahmana Rishi, Do thou return home this very day.' The Brahmana replied, 'This that thou hast said, is undoubtedly true; mayst thou, O pious man, attain prosperity; I am much pleased with thee.' The fowler said, 'O Brahmana, as thou practisest with assiduousness those divine, ancient, and eternal virtues which are so difficult of attainment even by pure-minded persons, thou appearest (to me) like a divine being. Return to the side of thy father and mother and be quick and diligent in honouring thy parents; for, I do not know if there is any virtue higher than this.' The Brahmana replied, 'By a piece of singular good luck have I arrived here, and by a piece of similar good luck have I thus been associated with thee. It is very difficult to find out, in our midst, a person who can so well expound the mysteries of religion; there is scarcely one man among thousands, who is well versed in the science of religion. I am very glad, O great man, to have secured thy friendship; mayst thou be prosperous. I was on the point of falling into hell, but was extricated by thee. It was destined to be so, for thou didst (unexpectedly) come in my way. And, O great man, as the fallen King Yayati was saved by his virtuous grandsons (daughter's sons), so, have I know been saved by thee. According to thy advice, I shall honour my father and my mother; for a man with an impure heart can never expound the mysteries of sin and righteousness. As it is very difficult for a person born in the Sudra class to learn the mysteries of the eternal religion, I do not consider thee to be a Sudra. There must surely be some mystery in connection with this matter. Thou must have attained the Sudra's estate by reason of the fruition of thine own past karma. O magnanimous man, I long to know the truth about this matter. Do thou tell it to me with attention and according to thy own inclination.'
"The fowler replied, 'O good Brahmana, Brahmanas are worthy of all respect from me. Listen, O sinless one, to this story of a previous existence
p. 443
of mine. O son of an excellent Brahmana, I was formerly a Brahmana, well-read in the Vedas, and an accomplished student of the Vedangas. Through my own fault I have been degraded to my present state. A certain king, accomplished in the science of dhanurveda (science of archery), was my friend; and from his companionship, O Brahmana, I, too became skilled in archery; and one day the king, in company with his ministers and followed by his best warriors, went out on a hunting expedition. He killed a large number of deer near a hermitage. I, too, O good Brahmana, discharged a terrible arrow. And a rishi was wounded by that arrow with its head bent out. He fell down upon the ground, and screaming loudly said, 'I have harmed no one, what sinful man has done this?' And, my lord, taking him for a deer, I went up to him and found that he was pierced through the body by my arrow. On account of my wicked deed I was sorely grieved (in mind). And then I said to that rishi of severe ascetic merit, who was loudly crying, lying upon the ground, 'I have done this unwittingly, O rishi.' And also this I said to the muni: 'Do thou think it proper to pardon all this transgression.' But, O Brahmana, the rishi, lashing himself into a fury, said to me, 'Thou shalt be born as a cruel fowler in the Sudra class."

Book 3
Chapter 215

1 [mārk]
      ṛṣayas tu mahāghorān dṛṣṭvotpātān pṛthagvidhān
      akurvañ śāntim udvignā lokānāṃ moka bhāvanāḥ
  2 nivasanti vane ye tu tasmiṃś caitrarathe janāḥ
      te 'bruvann eṣa no 'narthaḥ pāvakenāhṛto mahān
      saṃgamya ṣaḍbhiḥ patnībhiḥ saptarṣīṇām iti sma ha
  3 apare garuḍīm āhus tvayānartho 'yam āhṛtaḥ
      yair dṛṣṭā sā tadā devī tasyā rūpeṇa gacchatī
      na tu tat svāhayā karmakṛtaṃ jānāti vai janaḥ
  4 suparṇī tu vaco śrutvā mamāyaṃ tanayas tv iti
      upagamya śanaiḥ skandam āhāhaṃ jananī tava
  5 atha saptarṣayaḥ śrutvā jātaṃ putraṃ mahaujasam
      tatyajuḥ ṣaṭ tadā patnīr vinā devīm arundhatīm
  6 ṣaḍbhir eva tadā jātam āhus tad vanavāsinaḥ
      saptarṣīn āha ca svāhā mama putro 'yam ity uta
      ahaṃ jāne naitad evam iti rājan punaḥ punaḥ
  7 viśvāmitras tu kṛtveṣṭiṃ saptarṣīṇāṃ mahāmuniḥ
      pāvakaṃ kāmasaṃtaptam adṛṣṭaḥ pṛṣṭhato 'nvagāt
      tat tena nikhilaṃ sarvam avabuddhaṃ yathātatham
  8 viśvāmitras tu prathamaṃ kumāraṃ śaraṇaṃ gataḥ
      stavaṃ divyaṃ saṃpracakre mahāsenasya cāpi saḥ
  9 maṅgalāni ca sarvāṇi kaumārāṇi trayodaśa
      jātakarmādikās tasya kriyāś cakre mahāmuniḥ
  10 ṣaḍ vaktrasya tu māhātmyaṃ kukkuṭasya ca sādhanam
     śaktyā devyāḥ sādhanaṃ ca tathā pāriṣadām api
 11 viśvāmitraś cakāraitat karma lokahitāya vai
     tasmād ṛṣiḥ kumārasya viśvāmitrābhavat priyaḥ
 12 anvajānāc ca svāhāyā rūpānyatvaṃ mahāmuniḥ
     abravīc ca munī sarvān nāparādhyanti vai striyaḥ
     śrutvā tu tattvatas tasmāt te patnīḥ sarvato 'tyajan
 13 skandaṃ śrutvā tato devā vāsavaṃ sahitābruvan
     aviṣahya balaṃ skandaṃ jahi śakrāśu māciram
 14 yadi vā na nihansy enam adyendro 'yaṃ bhaviṣyati
     trailokyaṃ saṃnigṛhyāsmāṃs tvāṃ ca śakra mahābalaḥ
 15 sa tān uvāca vyathito bālo 'yaṃ sumahābalaḥ
     sraṣṭāram api lokānāṃ yudhi vikramya nāśayet
 16 sarvās tvayābhigacchantu skandaṃ lokasya mātaraḥ
     kāmavīryā ghnantu cainaṃ tathety uktvā ca tā yayuḥ
 17 tam apratibalaṃ dṛṣṭvā viṣaṇṇavanadās tu tāḥ
     aśakyo 'yaṃ vicintyaivaṃ tam eva śaraṇaṃ yayuḥ
 18 ūcuś cāpi tvam asmākaṃ putrāsmābhir dhṛtaṃ jagat
     abhinandasva naḥ sarvāḥ prasnutāḥ snehaviklavāḥ
 19 tāḥ saṃpūjya mahāsenaḥ kāmāṃś cāsāṃ pradāya saḥ
     apaśyad agnim āyāntaṃ pitaraṃ balināṃ balī
 20 sa tu saṃpūjitas tena saha mātṛgaṇena ha
     parivārya mahāsenaṃ rakṣamāṇaḥ sthitaḥ sthiram
 21 sarvāsāṃ yā tu mātṝṇāṃ nārī krodhasamudbhavā
     dhātrī sā putravat skandaṃ śūlahastābhyarakṣata
 22 lohitasyodadheḥ kanyā krūrā lohitabhojanā
     pariṣvajya mahāsenaṃ putravat paryarakṣata
 23 agnir bhūtvā naigameyaś chāga vaktro bahu prajaḥ
     ramayām āsa śailasthaṃ bālaṃ krīḍanakair iva

SECTION CCXV

"The fowler continued, 'Thus cursed by that rishi, I sought to propitiate him with these words: 'Pardon me, O muni, I have done this wicked deed unwittingly. It behooves thee to pardon all that. Do thou, worshipful sir, soothe yourself.' The rishi replied, 'The curse that I have pronounced can never be falsified, this is certain. But from kindness towards thee, I shall do thee a favour. Though born in the Sudra class thou shalt remain a pious man and thou shalt undoubtedly honour thy parents; and by honouring them thou shalt attain great spiritual perfection; thou shalt also remember the events of thy past life and shalt go to heaven; and on the expiation of this curse, thou shalt again become a Brahmana. O best of men, thus, of old was I cursed by that rishi of severe power, and thus was he propitiated by me. Then, O good Brahmana, I extricated the arrow from his body, and took him into the hermitage, but he was not deprived of his life (recovered). O good Brahmana, I have thus described to thee what happened to me of old, and also how I can go to heaven hereafter.' The Brahmana said, 'O thou of great intelligence, all men are thus subject to happiness or misery, thou shouldst not therefore grieve for that. In obedience to the customs of thy (present) race, thou hast pursued these wicked ways, but thou art always devoted to virtue and versed in the ways and mysteries of the world. And, O learned man, these being the duties of thy profession, the stain of evil karma will not attach to thee. And after dwelling here for some little time, thou shalt again become a Brahmana; and even now, I consider thee to be a Brahmana, there is no doubt about this. For the Brahmana who is vain and haughty, who is addicted to vices and wedded to evil and degrading practices,
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is like a Sudra. On the other hand, I consider a Sudra who is always adorned with these virtues,--righteousness, self-restraint, and truthfulness,--as a Brahmana. A man becomes a Brahmana by his character; by his own evil karma a man attains an evil and terrible doom. O good man. I believe that sin in thee has now died out. Thou must not grieve for this, for men, like thee who art so virtuous and learned in the ways and mysteries of the world, can have no cause for grief.'
"The fowler replied, 'The bodily afflictions should be cured with medicines, and the mental ones with spiritual wisdom. This is the power of knowledge. Knowing this, the wise should not behave like boys. Man of low intelligence are overpowered with grief at the occurrence of something which is not agreeable to them, or non-occurrence of something which is good or much desired. Indeed, all creatures are subject to this characteristic (of grief or happiness). It is not merely a single creature or class that is subject to misery. Cognisant of this evil, people quickly mend their ways, and if they perceive it at the very outset they succeed in curing it altogether. Whoever grieves for it, only makes himself uneasy. Those wise men whose knowledge has made them happy and contented, and who are indifferent to happiness and misery alike, are really happy. The wise are always contented and the foolish always discontented. There is no end to discontentment, and contentment is the highest happiness. People who have reached the perfect way, do not grieve, they are always conscious of the final destiny of all creatures. One must not give way to discontent 1 for it is like a virulent poison. It kills persons of undeveloped intelligence, just as child is killed by an enraged snake. That man has no manliness whose energies have left him and who is overpowered with perplexity when an occasion for the exercise of vigour presents itself. Our actions are surely followed by their consequences. Whoever merely gives himself up to passive indifference (to worldly affairs) accomplishes no good. Instead of murmuring one must try to find out the way by which he can secure exemption from (spiritual) misery; and the means of salvation found, he must then free himself from sensuality. The man who has attained a high state of spiritual knowledge is always conscious of the great deficiency (instability) of all matter. Such a person keeping in view the final doom (of all), never grieves, I too, O learned man, do not grieve; I stay here (in this life) biding my time. For this reason, O best of men, I am not perplexed (with doubts)'. The Brahmana said, 'Thou art wise and high in spiritual knowledge and vast is thy intelligence. Thou who art versed in holy writ, art content with thy spiritual wisdom. I have no cause to find fault with thee. Adieu, O best of pious men, mayst thou be prosperous, and may righteousness shield thee, and mayst thou be assiduous in the practice of virtue.'
"Markandeya continued, The fowler said to him, 'Be it so'. And the good Brahmana walked round him 2 and then departed. And the Brahmana
p. 445
returning home was duly assiduous in his attention to his old parents. I have thus, O pious Yudhishthira, narrated in detail to thee this history full of moral instruction, which thou, my good son, didst ask me to recite,--the virtue of women's devotion to their husbands and that of filial piety.' Yudhishthira replied, 'O most pious Brahmana and best of munis, thou hast related to me this good and wonderful moral story; and listening to thee, O learned man, my time has glided away like a moment; but, O adorable sir, I am not as yet satiated with hearing this moral 1 discourse.'"

Book 3
Chapter 216

 1 [mārk]
      grahāḥ sopagrahāś caiva ṛṣayo mātaras tathā
      hutāśanamukhāś cāpi dīptāḥ pāriṣadāṃ gaṇāḥ
  2 ete cānye ca bahavo ghorās tridivavāsinaḥ
      parivārya mahāsenaṃ sthitā mātṛgaṇaiḥ saha
  3 saṃdigdhaṃ vijayaṃ dṛṣṭvā vijayepsuḥ sureśvaraḥ
      āruhyairāvata skandhaṃ prayayau daivataiḥ saha
      vijighāṃsur mahāsenam indras tūrṇataraṃ yayau
  4 ugraṃ tac ca mahāvegaṃ devānīkaṃ mahāprabham
      vicitradhvajasaṃnāhaṃ nānā vāhana kārmukam
      pravarāmbara saṃvītaṃ śriyā juṣṭam alaṃkṛtam
  5 vijighāṃsuṃ tad āyāntaṃ kumāraḥ śakram abhyayāt
      vinadan pathi śakras tu drutaṃ yāti mahābalaḥ
      saṃharṣayan devasenāṃ jighāṃsuḥ pāvakātmajam
  6 saṃpūjyamānas tridaśais tathaiva paramarṣibhiḥ
      samīpam upasaṃprāptaḥ kārttikeyasya vāsavaḥ
  7 siṃhanādaṃ tataś cakre deveśaḥ sahitaḥ suraiḥ
      guho 'pi śabdaṃ taṃ śrutvā vyanadat sāgaro yathā
  8 tasya śabdena mahatā samuddhūtodadhi prabham
      babhrāma tatra tatraiva devasainyam acetanam
  9 jighāṃsūn upasaṃprāptān devān dṛṣṭvā sa pāvakiḥ
      visasarja mukhāt kruddhaḥ pravṛddhāḥ pāvakārciṣaḥ
      tā devasainyāny adahan veṣṭamānāni bhūtale
  10 te pradīptaśiro dehāḥ pradīptāyudha vāhanāḥ
     pracyutāḥ sahasā bhānti citrās tārāgaṇā iva
 11 dahyamānāḥ prapannās te śaraṇaṃ pāvakātmajam
     devā vajradharaṃ tyaktvā tataḥ śāntim upāgatāḥ
 12 tyakto devais tataḥ skande vajraṃ śakrābhyavāsṛjat
     tad visṛṣṭaṃ jaghānāśu pārśvaṃ skandasya dakṣiṇam
     bibheda ca mahārāja pārśvaṃ tasya mahātmanaḥ
 13 vajraprahārāt skandasya saṃjātaḥ puruṣo 'paraḥ
     yuvā kāñcanasaṃnāhaḥ śaktidhṛg divyakuṇḍalaḥ
     yad vajraviśanāj jāto viśākhas tena so 'bhavat
 14 taṃ jātam aparaṃ dṛṣṭvā kālānalasamadyutim
     bhayād indras tataḥ skandaṃ prāñjaliḥ śaraṇaṃ gataḥ
 15 tasyābhayaṃ dadau skandaḥ saha sainyasya sattama
     tataḥ prahṛṣṭās tridaśā vāditrāṇy abhyavādayan

SECTION CCXVI

Vaisampayana continued, "The virtuous king Yudhishthira, having listened to this excellent religious discourse, again addressed himself to the rishi Markandeya saying, 'Why did the fire-god hide himself in water in olden times, and why is it that Angiras of great splendour officiating as fire-god, used to convey 2 oblations during his dissolution. There is but one fire, but according to the nature of its action, it is seen to divide itself into many. O worshipful sir, I long to be enlightened on all these points,--How the Kumara 3 was born, how he came to be known as the son of Agni (the fire-god) and how he was begotten by Rudra or Ganga and Krittika. O noble scion of Bhrigu's race, I desire to learn all this accurately as it happened. O great muni, I am filled with great curiosity.' Markandeya replied, 'In this connection this old story is cited by the learned, as to how the carrier of oblations (the fire-god) in a fit of rage, sought the waters of the sea in order to perform a penance, and how the adorable Angiras transforming himself into the fire-god, 4 destroyed darkness and distressed the world with his scorching rays. In olden times, O long-armed hero, the great Angiras performed a wonderful penance in his hermitage; he even excelled the fire-god, the carrier of oblations, in splendour and in that state he illumined the whole universe. At that time the fire-god was also performing a penance and was greatly distressed by his (Angirasa's) effulgence. He was greatly depressed, but did not know what to do. Then that adorable god thought within himself, 'Brahma has created another fire-god for this universe. As I have been practising austerities, my services as the presiding deity of fire have been dispensed with; and then he considered how he could re-establish himself as the god of fire. He beheld the great muni giving heat to the whole universe like fire, and approached him slowly with fear. But Angiras said to him, 'Do thou quickly re-establish yourself as the fire animating the universe, thou art well-known in the three stable worlds and thou wast first created by Brahma to dispel darkness. Do thou, O destroyer of darkness, quickly
p. 446
occupy thine own proper place.' Agni replied, 'My reputation has been injured now in this world. And thou art become the fire-god, and people will know thee, and not me, as fire. I have relinquished my god-hood of fire, do thou become the primeval fire and I shall officiate as the second or Prajapatyaka fire.' Angiras replied, 'Do thou become the fire-god and the destroyer of darkness and do thou attend to thy sacred duty of clearing people's way to heaven, and do thou, O lord, make me speedily thy first child.' Markandeya continued, 'Hearing these words of Angiras, the fire-god did as desired, and, O king, Angiras had a son named Vrihaspati. Knowing him to be the first son of Angiras by Agni, the gods, O Bharata, came and enquired about the mystery. And thus asked by the gods he then enlightened them, and the gods then accepted the explanation of Angiras. In this connection, I shall describe to thee religious sorts of fire of great effulgence which are here variously known in the Brahmanas 1 by their respective uses."

Book 3
Chapter 217

  1 [mārk]
      skandasya pārṣadān ghorāñ śṛṇuṣvādbhuta darśanān
      vajraprahārāt skandasya jajñus tatra kumārakāḥ
      ye haranti śiśūñ jātān garbhasthāṃś caiva dāruṇāḥ
  2 vajraprahārāt kanyāś ca jajñire 'sya mahābalāḥ
      kumārāś ca viśākhaṃ taṃ pitṛtve samakalpayan
  3 sa bhūtvā bhagavān saṃkhye rakṣaṃś chāga mukhas tadā
      vṛtaḥ kanyā gaṇaiḥ sarvair ātmanīnaiś ca putrakaiḥ
  4 mātṝṇāṃ prekṣatīnāṃ ca bhadraśākhaś ca kauśalaḥ
      tataḥ kumāra pitaraṃ skandam āhur janā bhuvi
  5 rudram agnim umāṃ svāhāṃ pradeśeṣu mahābalām
      yajanti putra kāmāś ca putriṇaś ca sadā janāḥ
  6 yās tās tv ajanayat kanyās tapo nāma hutāśanaḥ
      kiṃ karomīti tāḥ skandaṃ saṃprāptāḥ samabhāṣata
  7 [mātarah]
      bhavema sarvalokasya vayaṃ mātara uttamāḥ
      prasādāt tava pūjyāś ca priyam etat kuruṣva naḥ
  8 [mārk]
      so 'bravīd bāḍham ity evaṃ bhaviṣyadhvaṃ pṛthagvidhāḥ
      aśivāś ca śivāś caiva punaḥ punar udāradhīḥ
  9 tataḥ saṃkalpya putratve skaṃdaṃ mātṛgaṇo 'gamat
      kākī ca halimā caiva rudrātha bṛhalī tathā
      āryā palālā vai mitrā satnptaitāḥ śuśu mātaraḥ
  10 etāsāṃ vīryasaṃpannaḥ śiśur nāmātidāruṇaḥ
     skanda prasādajaḥ putro lohitākṣo bhayaṃkaraḥ
 11 eṣa vīrāṣṭakaḥ proktaḥ skanda mātṛgaṇodbhavaḥ
     chāga vaktreṇa sahito navakaḥ parikīryate
 12 ṣaṣṭhaṃ chāgamayaṃ vaktraṃ skandasyaiveti viddhi tat
     ṣaṣ ṣiro 'bhyantaraṃ rājan nityaṃ mātṛgaṇārcitam
 13 ṣaṇṇāṃ tu pravaraṃ tasya śīrṣāṇām iha śabdyate
     śaktiṃ yenāsṛjad divyāṃ bhadraśākha iti sma ha
 14 ity etad vividhākāraṃ vṛttaṃ śuklasya pañcamīm
     tatra yuddhaṃ mahāghoraṃ vṛttaṃ ṣaṣṭhyāṃ janādhipa

SECTION CCXVII

Markandeya continued, 'O ornament of Kuru's race, he (Angiras) who was the third son of Brahma had a wife of the name of Subha. Do thou hear of the children he had by her. His son Vrihaspati, O king, was very famous, large-hearted and of great bodily vigour. His genius and learning were profound, and he had a great reputation as a counsellor. Bhanumati was his first-born daughter. She was the most beautiful of all his children. Angiras's second daughter was called Raga. 2 She was so named because she was the object of all creature's love. Siniwali was the third daughter of Angiras. Her body was of such slender make that she was visible at one time and invisible at another; and for this reason she was likened to Rudra's daughter. Archismati was his fourth daughter, she was so named from her great refulgence. And his fifth daughter was called Havishmati, so named from her accepting havis or oblations. The sixth daughter of Angiras was called Mahismati the pious. O keen-witted being, the seventh daughter of Angiras is known by the name of Mahamati, who is always present at sacrifices of great splendour, and that worshipful daughter of Angiras, whom they call unrivalled and without portion, and about whom people utter the words kuhu kuhu wonder, is known by the name of Kuhu.'

Book 3
Chapter 218

1 [mārk]
      upaviṣṭaṃ tataḥ skandaṃ hiraṇyakavaca srajam
      hiraṇyacūḍa mukuṭaṃ hiraṇyākṣaṃ mahāprabham
  2 lohitāmbara saṃvītaṃ tīkṣṇadaṃṣṭraṃ manoramam
      sarvalakṣaṇasaṃpannaṃ trailokyasyāpi supriyam
  3 tatas taṃ varadaṃ śūraṃ yuvānaṃ mṛṣṭakuṇḍalam
      abhajat padmarūpā śrīḥ svayam eva śarīriṇī
  4 śriyā juṣṭaḥ pṛthu yaśāḥ sa kumāra varas tadā
      niṣaṇṇo dṛśyate bhūtaiḥ paurṇamāsyāṃ yathā śaśī
  5 apūjayan mahātmāno brāhmaṇās taṃ mahābalam
      idam āhus tadā caiva skandaṃ tatra maharṣayaḥ
  6 hiraṇyavarṇabhadraṃ te lokānāṃ śaṃkaro bhava
      tvayā ṣaṣ rātrajātena sarve lokā vaśīkṛtāḥ
  7 abhayaṃ ca punar dattaṃ tvayaivaiṣāṃ surottama
      tasmād indro bhavān astu trailokyasyābhayaṃkaraḥ
  8 [skanda]
      kim indraḥ sarvalokānāṃ karotīha tapodhanāḥ
      kathaṃ deva ganāṃś caiva pāti nityaṃ sureśvaraḥ
  9 [rsayah]
      indro diśati bhūtānāṃ balaṃ tejo prajāḥ sukham
      tuṣṭaḥ prayacchati tathā sarvān dāyān sureśvaraḥ
  10 durvṛttānāṃ saṃharati vṛttasthānāṃ prayacchati
     anuśāsti ca bhūtāni kāryeṣu balasūdanaḥ
 11 asūrye ca bhavet sūryas tathācandre ca candramāḥ
     bhavaty agniś ca vāyuś ca pṛthivy āpaś ca kāraṇaiḥ
 12 etad indreṇa kartavyam indre hi vipulaṃ balam
     tvaṃ ca vīra balaśreṣṭhas tasmād indro bhavasva naḥ
 13 [ṣakra]
     bhavasvendro mahābāho sarveṣāṃ naḥ sukhāvahaḥ
     abhiṣicyasva caivādya prāptarūpo 'si sattama
 14 [skanda]
     śādhi tvam eva trailokyam avyagro vijaye rataḥ
     ahaṃ te kiṃkaraḥ śakra na mamendratvam īpsitam
 15 [ṣakra]
     balaṃ tavādbhutaṃ vīra tvaṃ devānām arīñ jahi
     avajñāsyanti māṃ lokā vīryeṇa tava vismitāḥ
 16 indratve 'pi sthitaṃ vīra balahīnaṃ parājitam
     āvayoś ca mitho bhede prayatiṣyanty atandritāḥ
 17 bhedite ca tvayi vibho loko dvaidham upeṣyati
     dvidhā bhūteṣu lokeṣu niściteṣv āvayos tathā
     vigrahaḥ saṃpravarteta bhūtabhedān mahābala
 18 tatra tvaṃ māṃ raṇe tāta yathāśraddhaṃ vijeṣyasi
     tasmād indro bhavān adya bhavitā mā vicāraya
 19 [skanda]
     tvam eva rājā bhadraṃ te trailokyasya mamaiva ca
     karomi kiṃ ca te śakra śāsanaṃ tad bravīhi me
 20 [ṣakra]
     yadi satyam idaṃ vākyaṃ niścayād bhāṣitaṃ tvayā
     yadi vā śāsanaṃ skanda kartum icchasi me śṛṇu
 21 abhiṣicyasva devānāṃ senāpatye mahābala
     aham indro bhaviṣyāmi tava vākyān mahābala
 22 [skanda]
     dānavānāṃ vināśāya devānām arthasiddhaye
     gobrāhmaṇasya trāṇārthaṃ senāpatye 'bhiṣiñca mām
 23 [mārk]
     so 'bhiṣikto maghavatā sarvair devagaṇaiḥ saha
     atīva śuśubhe tatra pūjyamāno maharṣibhiḥ
 24 tasya tat kāñcanaṃ chatraṃ dhriyamāṇaṃ vyarocata
     yathaiva susamiddhasya pāvakasyātma maṇḍalam
 25 viśvakarma kṛtā cāsya divyā mālā hiraṇmayī
     ābaddhā tripuraghnena svayam eva yaśasvinā
 26 āgamya manujavyāghrasahadevyā paraṃtapa
     arcayām āsa suprīto bhagavān govṛṣadhvajaḥ
 27 rudram agniṃ dvijāḥ prāhū rudra sūnus tatas tu saḥ
     rudreṇa śukram utsṛṣṭaṃ tac chvetaḥ parvato 'bhavat
     pāvakasyendriyaṃ śvete kṛttikābhiḥ kṛtaṃ nage
 28 pūjyamānaṃ tu rudreṇa dṛṣṭvā sarve divaukasaḥ
     rudra sūnuṃ tataḥ prāhur guhaṃ guṇavatāṃ varam
 29 anupraviśya rudreṇa vahniṃ jāto hy ayaṃ śiśuḥ
     tatra jātas tataḥ skando rudra sūnus tato 'bhavat
 30 rudrasya vahneḥ svāhāyāḥ ṣaṇṇāṃ strīṇāṃ ca tejasā
     jātaḥ skandaḥ suraśreṣṭho rudra sūnus tato 'bhavat
 31 araje vāsasī rakte vasānaḥ pāvakātmajaḥ
     bhāti dīptavapuḥ śrīmān raktābhrābhyām ivāṃśumān
 32 kukkuṭaś cāgninā dattas tasya ketur alaṃkṛtaḥ
     rathe samucchrito bhāti kālāgnir iva lohitaḥ
 33 viveśa kavacaṃ cāsya śarīraṃ sahajaṃ tataḥ
     yudhyamānasya dehasya prādurbhavati tat sadā
 34 śaktir varma balaṃ tejo kāntatvaṃ satyam akṣatiḥ
     brahmaṇyatvam asaṃmoho bhaktānāṃ parirakṣaṇam
 35 nikṛntanaṃ ca śatrūṇāṃ lokānāṃ cābhirakṣaṇam
     skandena saha jātāni sarvāṇy eva janādhipa
 36 evaṃ devagaṇaiḥ sarvaiḥ so 'bhiṣiktaḥ svalaṃkṛtaḥ
     babhau pratītaḥ sumanāḥ paripūrṇendu darśanaḥ
 37 iṣṭaiḥ svādhyāyaghoṣaiś ca deva tūryaravair api
     devagandharvagītaiś ca sarvair apsarasāṃ gaṇaiḥ
 38 etaiś cānyaiś ca vividhair hṛṣṭatuṣṭair alaṃkṛtaiḥ
     krīḍann iva tadā devair abhiṣiktaḥ sa pāvakiḥ
 39 abhiṣiktaṃ mahāsenam apaśyanta divaukasaḥ
     vinihatya tamo sūryaṃ yathehābhyuditaṃ tathā
 40 athainam abhyayuḥ sarvā deva senāḥ sahasraśaḥ
     asmākaṃ tvaṃ patir iti bruvāṇāḥ sarvatodiśam
 41 tāḥ samāsādya bhagavān sarvabhūtagaṇair vṛtaḥ
     arcitaś ca stutaś caiva sāntvayām āsa tā api
 42 śatakratuś cābhiṣicya skandaṃ senāpatiṃ tadā
     sasmāra tāṃ deva senāṃ yā sā tena vimokṣitā
 43 ayaṃ tasyāḥ patir nūnaṃ vihito brahmaṇā svayam
     iti cintyānayām āsa devasenāṃ svalaṃkṛtām
 44 skandaṃ covāca balabhid iyaṃ kanyā surottama
     ajāte tvayi nirdiṣṭā tava patnī svayambhuvā
 45 tasmāt tvam asyā vidhivat pāṇiṃ mantrapuraskṛtam
     gṛhāṇa dakṣiṇaṃ devyāḥ pāṇinā padmavarcasam
 46 evam uktaḥ sa jagrāha tasyāḥ pāṇiṃ yathāvidhi
     bṛhaspatir mantravidhaṃ jajāpa ca juhāva ca
 47 evaṃ skandasya mahiṣīṃ devasenāṃ vidur budhāḥ
     ṣaṣṭhīṃ yāṃ brāhmaṇāḥ prāhur lakṣmīm āśāṃ sukhapradām
     sinīvālīṃ kuhūṃ caiva sadvṛttim aparājitām
 48 yadā skandaḥ patir labdhaḥ śāśvato devasenayā
     tadā tam āśrayal lakṣmīḥ svayaṃ devī śarīriṇī
 49 śrījuṣṭaḥ pañcamīṃ skandas tasmāc chrī pañcamī smṛtā
     ṣaṣṭhyāṃ kṛtārtho 'bhūd yasmāt tasmāt ṣaṣṭhī mahātithiḥ

SECTION CCXVIII

"Markandeya continued, 'Vrishaspati had a wife (called Tara) belonging to the lunar world. By her, he had six sons partaking of the energy of fire, and one daughter. The fire in whose honour oblations of clarified butter
p. 447
are offered at the Paurnamasya and other sacrifices, was a son of Vrishaspati called Sanju; he was of great ascetic merit. At the Chaturmasya (four-monthly) and Aswamedha (horse) sacrifices, animals are offered first in his honour, and this powerful fire is indicated by numerous flames. Sanju's wife was called Satya, she was of matchless beauty and she sprang from Dharma (righteousness) for the sake of truth. The blazing fire was his son, and he had three daughters of great religious merit. The fire which is honoured with the first oblations at sacrifices is his first son called Bharadwaja. The second son of Sanju is called Bharata in whose honour oblations of clarified butter are offered with the sacrificial ladle (called Sruk) at all the full moon (Paurnamasaya) sacrifices. Beside these, three sons of whom Bharata is the senior, he had a son named Bharata and a daughter called Bharati. The Bharata fire is the son of Prajapati Bharata Agni (fire). And, O ornament of Bharata's race, because he is greatly honoured, he is also called the great. Vira is Bharadwaja's wife; she gave birth to Vira. It is said by the Brahmanas that he is worshipped like Soma (with the same hymns) with offerings of clarified butter. He is joined with Soma in the secondary oblation of clarified butter and is also called Rathaprabhu, Rathadhwana and Kumbhareta. He begot a son named Siddhi by his wife Sarayu, and enveloped the sun with his splendour and from being the presiding genius of the fire sacrifice he is ever mentioned in the hymns in praise of fire. And the fire Nischyavana praises the earth only; he never suffers in reputation, splendour and prosperity. The sinless fire Satya blazing with pure flame is his son. He is free from all taint and is not defiled by sin, and is the regulator of time. That fire has another name Nishkriti, because he accomplished the Nishkriti (relief) of all blatant creatures here. When properly worshipped he vouchsafes good fortune. His son is called Swana, who is the generator of all diseases; he inflicts severe sufferings on people for which they cry aloud, and moves in the intelligence of the whole universe. And the other fire (Vrihaspati's third son) is called Viswajit by men of spiritual wisdom. The fire, which is known as the internal heat by which the food of all creatures is digested, is the fourth son of Vrihaspati known through all the worlds, O Bharata, by the name of Viswabhuk. He is self-restrained, of great religious merit, and is a Brahmacharin and he is worshipped by Brahmanas at the Paka-sacrifices. The sacred river Gomati was his wife and by her all religious-minded men perform their rites. And that terrible water-drinking sea fire called Vadava is the fifth son of Vrihaspati. This Brahmic fire has a tendency to move upwards and hence it is called Urdhvabhag, and is seated in the vital air called Prana. The sixth son is called the great Swishtakrit; for by him oblations became swishta (su, excellently, and ishta, offered) and the udagdhara oblation is always made in his honour. And when all creatures are claimed, the fire called Manyauti becomes filled with fury. This inexorably terrible and highly irascible fire is the daughter of Vrihaspati, and is known as Swaha and is present in all matter. (By the respective influence of the three qualities of sattwa, rajas and tamas, Swaha had three sons). By reason of the first she had a son who was equalled by none in heaven in personal beauty, and from this fact he
p. 448
was surnamed by the gods as the Kama-fire. 1 (By reason of the second) she had a son called the Amogha or invincible fire, the destroyer of his enemies in battle. Assured of success he curbs his anger and is armed with a bow and seated on a chariot and adorned with wreaths of flowers. (From the action of the third quality) she had a son, the great Uktha (the means of salvation) praised by (akin to) three Ukthas. 2 He is the originator of the great word 3 and is therefore known as the Samaswasa or the means of rest (salvation).'"

Book 3
Chapter 219

  1 [mārk]
      śriyā juṣṭaṃ mahāsehaṃ deva senāpatiṃ kṛtam
      saptarṣipatnyaḥ ṣaḍ devyas tat sakāśam athāgaman
  2 ṛṣibhiḥ saṃprarityaktā dharmayuktā mahāvratāḥ
      drutam āgamya cocus tā deva senāpatiṃ prabhum
  3 vayaṃ putra parityaktā bhartṛbhir deva saṃmitaiḥ
      akāraṇād ruṣā tāta puṇyasthānāt paricyutāḥ
  4 asmābhiḥ kila jātas tvam iti kenāpy udāhṛtam
      asatyam etat saṃśrutya tasmān nas trātum arhasi
  5 akṣayaś ca bhavet svargas tvatprasādād dhi naḥ prabho
      tvāṃ putraṃ cāpy abhīpsāmaḥ kṛtvaitad anṛṇo bhava
  6 [skanda]
      mātaro hi bhavatyo me suto vo 'ham aninditāḥ
      yac cābhīpsatha tat sarvaṃ saṃbhaviṣyati vas tathā
  7 [ārkaṇḍeya]
      evam ukte tataḥ śakraṃ kiṃ kāryam iti so 'bravīt
      uktaḥ skandena brūhīti so 'bravīd vāsavas tataḥ
  8 abhijit spardhamānā tu rohiṇyā kanyasī svasā
      icchantī jyeṣṭhatāṃ devī tapas taptuṃ vanaṃ gatā
  9 tatra mūḍho 'smi bhadraṃ te nakṣatraṃ gaganāc cyutam
      kālaṃ tv imaṃ paraṃ skanda brahmaṇā saha cintaya
  10 dhaniṣṭhādis tadā kālo brahmaṇā parinirmitaḥ
     rohiṇyādyo 'bhavat pūrvam evaṃ saṃkhyā samābhavat
 11 evam ukte tu śakreṇa trividaṃ kṛttikā gatāḥ
     nakṣatraṃ śakaṭākāraṃ bhāti tad vahni daivatam
 12 vinatā cābravīt skandaṃ mama tvaṃ piṇḍadaḥ sutaḥ
     icchāmi nityam evāhaṃ tvayā putra sahāsitum
 13 [skanda]
     evam astu namas te 'stu putrasnehāt praśādhi mām
     snuṣayā pūjyamānā vai devi vatsyasi nityadā
 14 [mārk]
     atha mātṛgaṇaḥ sarvaḥ skandaṃ vacanam abravīt
     vayaṃ sarvasya lokasya mātaraḥ kavibhiḥ stutāḥ
     icchāmo mātaras tubhyaṃ bhavituṃ pūjayasva naḥ
 15 [skanda]
     mātaras tu bhavatyo me bhavatīnām ahaṃ sutaḥ
     ucyatāṃ yan mayā kāryaṃ bhavatīnām athepsitam
 16 [mātaras]
     yās tu tā mātaraḥ pūrvaṃ lokasyāsya prakalpitāḥ
     asmākaṃ tad bhavet sthānaṃ tāsāṃ caiva na tad bhavet
 17 bhavema pūjyā lokasya na tāḥ pūjyāḥ surarṣabha
     prajāsmākaṃ hṛtās tābhis tvatkṛte tāḥ prayaccha naḥ
 18 [skanda]
     dattāḥ prajā na tāḥ śakyā bhavatībhir niṣevitum
     anyāṃ vaḥ kāṃ prayacchāmi prajāṃ yāṃ manasecchatha
 19 [mātaras]
     icchāma tāsāṃ mātṝṇāṃ prajā bhoktuṃ prayaccha naḥ
     tvayā saha pṛthag bhūtā ye ca tāsām atheśvarāḥ
 20 [skanda]
     prajā vo dadmi kaṣṭaṃ tu bhavatībhir udāhṛtam
     parirakṣata bhadraṃ vaḥ prajāḥ sādhu namaskṛtāḥ
 21 parirakṣāma bhadraṃ te prajāḥ skanda yathecchasi
     tvayā no rocate skanda saha vāsaś ciraṃ prabho
 22 [skanda]
     yāvat ṣoḍaśavarṣāṇi bhavanti taruṇāḥ prajāḥ
     prabādhata manuṣyāṇāṃ tāvad rūpaiḥ pṛthagvidhaiḥ
 23 ahaṃ ca vaḥ pradāsyāmi raudram ātmānam avyayam
     paramaṃ tena sahitā sukhaṃ vatsyatha pūjitāḥ
 24 [mārk]
     tataḥ śarīrāt skandasya puruṣaḥ kāñcanaprabhaḥ
     bhoktuṃ prajāḥ sa martyānāṃ niṣpapāta mahābalaḥ
 25 apatat sa tadā bhūmau visaṃjño 'tha kṣudhānvitaḥ
     skandena so 'bhyanujñāto raudrarūpo 'bhavad grahaḥ
     skandāpasmāram ity āhur grahaṃ taṃ dvijasattamāḥ
 26 vinatā tu mahāraudrā kathyate śakunigrahaḥ
     pūtanāṃ rākṣasīṃ prāhus taṃ vidyāt pūtanā graham
 27 kaṣṭā dāruṇarūpeṇa ghorarūpā niśācarī
     piśācī dāruṇākārā kathyate śītapūtanā
     garbhān sā mānuṣīṇāṃ tu harate ghoradarśanā
 28 aditiṃ revatīṃ prāhur grahas tasyās tu raivataḥ
     so 'pi bālāñ śiśūn ghoro bādhate vai mahāgrahaḥ
 29 daityānāṃ yā ditir mātā tām āhur mukhamaṇḍikām
     atyarthaṃ śiśumāṃsena saṃprahṛṣṭā durāsadā
 30 kumārāś ca kumāryaś ca ye proktāḥ skanda saṃbhavāḥ
     te 'pi garbhabhujaḥ sarve kauravya sumahāgrahāḥ
 31 tāsām eva kumārīṇāṃ patayas te prakīrtitāḥ
     ajñāyamānā hṛjṇanti bālakān raudrakarmiṇaḥ
 32 gavāṃ mātā tu yā prājñaiḥ kathyate surabhir nṛpa
     śakunis tām athāruhya saha bhuṅkte śiśūn bhuvi
 33 saramā nāma yā mātā śunāṃ devī janādhipa
     sāpi garbhān samādatte mānuṣīṇāṃ sadaiva hi
 34 pādapānāṃ cayā mātā karañja nilayā hi sā
     karañje tāṃ namasyanti tasmāt putrārthino narāḥ
 35 ime tv aṣṭādaśānye vai grahā māṃsamadhu priyāḥ
     dvipañcarātraṃ tiṣṭhanti satataṃ sūtikā gṛhe
 36 kadrūḥ sūkṣmavapur bhūtvā garbhiṇīṃ praviśed yadā
     bhuṅkte sā tatra taṃ garbhaṃ sā tu nāgaṃ prasūyate
 37 gandharvāṇāṃ tu yā mātā sā garbhaṃ gṛhya gacchati
     tato vilīna garbhā sā mānuṣī bhuvi dṛśyate
 38 yā janitrī tv apsarasāṃ garbham āste pragṛhya sā
     upaviṣṭaṃ tato garbhaṃ kathayanti manīṣiṇaḥ
 39 lohitasyodadheḥ kanyā dhātrī skandasya sā smṛtā
     lohitāyanir ity evaṃ kadambe sā hi pūjyate
 40 puruṣeṣu yathā rudras tathāryā pramadāsv api
     āryā mātā kumārasya pṛthak kāmārtham ijyate
 41 evam ete kumārāṇāṃ mayā proktā mahāgrahāḥ
     yāvat ṣoḍaśavarṣāṇi aśivās te śivās tataḥ
 42 ye ca mātṛgaṇāḥ proktāḥ puruṣāś caiva ye grahāḥ
     sarve skandagrahā nāma jñeyā nityaṃ śarīribhiḥ
 43 teṣāṃ praśamanaṃ kāryaṃ snānaṃ dhūpam athāñjanam
     balikarmopahāraś ca skandasyejyā viśeṣataḥ
 44 evam ete 'rcitāḥ sarve prayacchanti śubhaṃ nṛṇām
     āyur vīryaṃ ca rājendra samyak pūjā namaskṛtāḥ
 45 ūrdhvaṃ tu ṣoḍaśād varṣād ye bhavanti grahā nṛṇām
     tān ahaṃ saṃpravakṣyāmi namaskṛtya maheśvaram
 46 yaḥ paśyati naro devāḍ jāgrad vā śayito 'pi vā
     unmādyati sa tu kṣipraṃ taṃ tu deva grahaṃ viduḥ
 47 āsīnaś ca śayānaś ca yaḥ paśyati naraḥ pitṝn
     unmādyati sa tu kṣipraṃ sa jñeyas tu pitṛgrahaḥ
 48 avamanyati yaḥ siddhān kruddhāś cāpi śapanti yam
     unmādyati sa tu kṣipraṃ jñeyaḥ siddhagrahas tu saḥ
 49 upāghrāti ca yo gandhān rasāṃś cāpi pṛthagvidhān
     unmādyati sa tu kṣipraṃ sa jñeyo rākṣaso grahaḥ
 50 gandharvāś cāpi yaṃ divyāḥ saṃspṛśanti naraṃ bhuvi
     unmādyati sa tu kṣipraṃ graho gāndharva eva saḥ
 51 āviśanti ca yaṃ yakṣāḥ puruṣaṃ kālaparyaye
     unmādyati sa tu kṣipraṃ jñeyo yakṣagrahas tu saḥ
 52 adhirohanti yaṃ nityaṃ piśācāḥ puruṣaṃ kva cit
     unmādyati sa tu kṣipraṃ paiśācaṃ taṃ grahaṃ viduḥ
 53 yasya doṣaiḥ prakupitaṃ cittaṃ muhyati dehinaḥ
     unmādyati sa tu kṣipraṃ sādhanaṃ tasya śāstrataḥ
 54 vaiklavyāc ca bhayāc caiva gorāṇāṃ cāpi darśanāt
     unmādyati sa tu kṣipraṃ sattvaṃ tasya tu sādhanam
 55 kaś cit krīḍitu kāmo vai bhoktukāmas tathāparaḥ
     abhikāmas tathaivānya ity eṣa trividho grahaḥ
 56 yāvat saptati varṣāṇi bhavanty ete grahā nṛṇām
     ataḥ paraṃ dehināṃ tu grahatulyo bhavej jvaraḥ
 57 aprakīrṇendriyaṃ dāntaṃ śuciṃ nityam atandritam
     āstikaṃ śraddadhānaṃ ca varjayanti sadā grahāḥ
 58 ity eṣa te grahoddeśo mānuṣāṇāṃ prakīrtitaḥ
     na spṛśanti grahā bhaktān narān devaṃ maheśvaram

SECTION CCXIX

"Markandeya continued, 'He (Uktha) performed a severe penance lasting for many years, with the view of having a pious son equal unto Brahma in reputation. And when the invocation was made with the vyahriti hymns and with the aid of the five sacred fires, Kasyapa, Vasistha, Prana, the son of Prana, Chyavana, the son of Angiras, and Suvarchaka--there arose a very bright energy (force) full of the animating (creative) principle, and of five different colours. Its head was of the colour of the blazing fire, its arms were bright like the sun and its skin and eyes were golden-coloured and its feet, O Bharata, were black. Its five colours were given to it by those five men by reason of their great penance. This celestial being is therefore described as appertaining to five men, and he is the progenitor of five tribes. After having performed a penance for ten thousand years, that being of great ascetic merit produced the terrible fire appertaining to the Pitris (manes) in order to begin the work of creation, and from his head and mouth respectively he created Vrihat and Rathantara (day and night) who quickly steal away (life, &c.). He also created Siva from his navel, Indra from his might and wind and fire from his soul, and from his two arms sprang the hymns Udatta and Anudatta. He also produced the mind, and the five senses, and other creatures. Having created these, he produced the five sons of the Pitris. Of these Pranidhi was the son of Vrihadratha. Vrihadratha was the son of Kasyapa. Bhanu was the godson of Chyavana, Saurabha, the son of Suvarchaka, and Anudatta, the son of Prana. These twenty-five beings are reputed (to have been created by him). Tapa also created fifteen other gods who obstruct sacrifices 4. They are Subhima, Bhima, Atibhima, Bhimavala, Avala, Sumitra, Mitravana, Mitasina, Mitravardhana and Mitradharaman, 5
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and Surapravira, Vira, Suveka, Suravarchas and Surahantri. These gods are divided into three classes of five each. Located here in this world, they destroy the sacrifices of the gods in heaven; they frustrate their objects and spoil their oblations of clarified butter. They do this only to spite the sacred fires carrying oblations to the gods. If the officiating priests are careful, they place the oblations in their honour outside of the sacrificial altar. To that particular place where the sacred fire may be placed, they cannot go. They carry the oblation of their votaries by means of wings. When appeased by hymns, they do not frustrate the sacrificial rites. Vrihaduktha, another son of Tapa, belongs to the Earth. He is worshipped here in this world by pious men performing Agnihotra sacrifices. Of the son of Tapa who is known as Rathantara, it is said by officiating priests that the sacrificial oblation offered in his honour is offered to Mitravinda. The celebrated Tapa was thus very happy with his sons."

Book 3
Chapter 220

 1 [mārk]
      yadā skandena mātṝṇām evam etat priyaṃ kṛtam
      athainam abravīt svāhā mama putras tvam aurasaḥ
  2 icchāmy ahaṃ tvayā dattāṃ prītiṃ paramadurlabhām
      tām abravīt tataḥ skandaḥ prītim icchasi kīdṛśīm
  3 [svāhā]
      dakṣasyāhaṃ priyā kanyā svāhā nāma mahābhuja
      bālyāt prabhṛti nityaṃ ca jātakāmā hutāśane
  4 na ca māṃ kāminīṃ putrasamyag jānāti pāvakaḥ
      icchāmi śāśvataṃ vāsaṃ vastuṃ putra sahāgninā
  5 [skanda]
      havyaṃ kavyaṃ ca yat kiṃ cid dvijā mantrapuraskṛtam
      hoṣyanty agnau sadā devi svāhety uktvā samudyatam
  6 adya prabhṛti dāsyanti suvṛttāḥ satpathe sthitāḥ
      evam agnis tvayā sārdhaṃ sadā vatsyati śobhane
  7 [mārk]
      evam uktā tataḥ svāhā tuṣṭā skandena pūjitā
      pāvakena samāyuktā bhartrā skandam apūjayat
  8 tato brahmā mahāsenaṃ prajāpatir athābravīt
      abhigaccha mahādevaṃ pitaraṃ tripurārdanam
  9 rudreṇāgniṃ samāviśya svāhām āviśya comayā
      hitārthaṃ sarvalokānāṃ jātas tvam aparājitaḥ
  10 umā yonyāṃ ca rudreṇa śukraṃ siktaṃ mahātmanā
     āste girau nipatitaṃ miñjikā miñjikaṃ yataḥ
 11 saṃbhūtaṃ lohitode tu śokra śeṣam avāpatat
     sūryaraśmiṣu cāpy anyad anyac caivāpatad bhuvi
     āsaktam anyad vṛkṣeṣu tad evaṃ pañcadhāpatat
 12 ta ete vividhākārā gaṇā jñeyā manīṣibhiḥ
     tava pāriṣadā ghorā ya ete piśitāśanāḥ
 13 evam astv iti cāpy uktvā mahāseno maheśvaram
     apūjayad ameyātmā pitaraṃ pitṛvatsalaḥ
 14 arkapuṣpais tu te pañca gaṇāḥ pūjyā dhanārthibhi
     vyādhipraśamanārthaṃ ca teṣāṃ pūjāṃ samācaret
 15 miñjikā miñjikaṃ caiva mithunaṃ rudra saṃbhavam
     namaḥ kāryaṃ sadaiveha bālānāṃ hitam icchatā
 16 striyo mānuṣamāṃsādā vṛddhikā nāma nāmataḥ
     vṛkṣeṣu jātās tā devyo namaḥ kāryāḥ prajārthibhiḥ
 17 evam ete piśācānām asaṃkhyeyā gaṇāḥ smṛtāḥ
     ghaṇṭāyāḥ sapatākāyāḥ śṛṇu me saṃbhavaṃ nṛpa
 18 airāvatasya ghaṇṭe dve vaijayantyāv iti śrute
     guhasya te svayaṃ datte śakreṇānāyya dhīmatā
 19 ekā tatra viśākhasya ghaṇṭā skandasya cāparā
     patākā kārttikeyasya viśākhasya ca lohitā
 20 yāni krīḍanakāny asya devair dattāni vai tadā
     tair eva ramate devo mahāseno mahābalaḥ
 21 sa saṃvṛtaḥ piśācānāṃ gaṇair devagaṇais tathā
     śuśubhe kāñcane śaile dīpyamānaḥ śriyā vṛtaḥ
 22 tena vīreṇa śuśubhe sa śailaḥ śubhakānanaḥ
     ādityeṇevāṃśumatā mandaraś cārukandaraḥ
 23 saṃtānakavanaiḥ phullaiḥ karavīra vanair api
     pārijāta vanaiś caiva japā śokavanais tathā
 24 kadambataruṣaṇḍaiś ca divyair mṛgagaṇair api
     divyaiḥ pakṣigaṇaiś caiva śuśubhe śvetaparvataḥ
 25 tatra devagaṇāḥ sarve sarve caiva maharṣayaḥ
     meghatūrya ravāś caiva kṣubdhodadhi samasvanāḥ
 26 tatra divyāś ca gandharvā nṛtyanty apsarasas tathā
     hṛṣṭānāṃ tatra bhūtānāṃ śrūyate ninado mahān
 27 evaṃ sendraṃ jagat sarvaṃ śvetaparvatasaṃsthitam
     prahṛṣṭaṃ prekṣate skandaṃ na ca glāyati darśanāt

SECTION CCXX

"Markandeya continued, 'The fire called Bharata was bound by severe rules of asceticism. Pushtimati is another name of his fire; for when he is satisfied he vouchsafes pushti (development) to all creatures, and for this reason he is called Bharata (or the Cherisher). And that other fire, by name Siva, is devoted to the worship of Sakti (the forces of the presiding deity of the forces of Nature), and because he always relieves the sufferings of all creatures afflicted with misery, he is called Siva (the giver of good). And on the acquisition of great ascetic wealth by Tapa, an intelligent son named Puranda was born to inherit the same. Another son named Ushma was also born. This fire is observed in the vapour of all matter. A third son Manu was born. He officiated as Prajapati. The Brahmanas who are learned in the Vedas, then speak of the exploits of the fire Sambhu. And after that the bright Avasathya fire of great refulgence is spoken of by the Brahmanas. Tapa thus created the five Urjaskara fires, all bright as gold. These all share the Soma drink in sacrifices. The great sun-god when fatigued (after his day's labours) is known as the Prasanta fire. He created the terrible Asuras and various other creatures of the earth. Angiras, too created the Prajapati Bhanu, the son of Tapa. He is also called Vrihadbhanu (the great Bhanu) by Brahmanas learned in the Vedas. Bhanu married Supraja, and Brihadbhanu the daughter of Surya (the sun-god). They gave birth to six sons; do thou hear of their progeny. The fire who gives strength to the weak is called Valada (or the giver of strength). He is the first son of Bhanu, and that other fire who looks terrible when all the elements are in a tranquil state is called the Manjuman fire; he is the second son of Bhanu. And the fire in whose honour oblations of clarified butter are enjoined to be made here at the Darsa and Paurnamasya sacrifices and who is known as Vishnu in this world, is (the third son of Bhanu) called Angiras, or Dhritiman. And the fire to whom with Indra, the Agrayana oblation is enjoined to be made is called the
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[paragraph continues] Agrayana fire. He is the (fourth) son of Bhanu. The fifth son of Bhanu is Agraha who is the source of the oblations which are daily made for the performance of the Chaturmasya (four-monthly) rites. And Stuva is the sixth son of Bhanu. Nisa was the name of another wife of that Manu who is known by the name of Bhanu. She gave birth to one daughter, the two Agnishomas, and also five other fire-gods. The resplendent fire-god who is honoured with the first oblations in company with the presiding deity of the clouds is called Vaiswanara. And that other fire who is called the lord of all the worlds is Viswapati, the second son of Manu. And the daughter of Manu is called Swistakrit, because by oblations unto her one acquires great merit. Though she was the daughter of Hiranyakasipu, she yet became his wife for her evil deeds. She is, however, one of the Prajapatis. And that other fire which has its seats in the vital airs of all creatures and animates their bodies, is called Sannihita. It is the cause of our perceptions of sound and form. That divine spirit whose course is marked with black and white stains, who is the supporter of fire, and who, though free from sin, is the accomplisher of desired karma, whom the wise regard as a great Rishi, is the fire Kapila, the propounder of the Yoga system called Sankhya. The fire through whom the elementary spirits always receive the offerings called Agra made by other creatures at the performance of all the peculiar rites in this world is called Agrani. And these other bright fires famous in the world, were created for the rectification of the Agnihotra rites when marred by any defects. If the fires interlap each other by the action of the wind, then the rectification must be made with the Ashtakapala rites in honour of the fire Suchi. And if the southern fire comes in contact with the two other fires, then rectification must be made by the performance of the Ashtakapala rites in honour of the fire Viti. If the fires in their place called Nivesa come in contact with the fire called Devagni, then the Ashtakapala rites must be performed in honour of the fire Suchi for rectification. And if the perpetual fire is touched by a woman in her monthly course, then for rectification the Ashtakapala rites must be performed in honour of the fire called Dasyuman. If at the time of the performance of this Agnihotra rites the death of any creature is spoken of, or if animals die, then rectification must be made with the performance of the Ashtakapala rites in honour of the Suraman fire. The Brahmana, who while suffering from a disease is unable to offer oblations to the sacred fire for three nights, must make amends for the same by performing the Ashtakapala rites in honour of the northern fire. He who has performed the Darsa and the Paurnamasya rites must make the rectification with the performance of the Ashtakapala rites in honour of the Patikrit fire. If the fire of a lying-in room comes in contact with the perpetual sacred fire, then rectification must be made with the performance of Ashtakapala rites in honour of the Agniman fire.'"

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