srimahabharat - vana parva (book 3) chapters 221 to 250

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

 

Book 3
Chapter 221

 1 [mārk]
      yadābhiṣikto bhagavān senāpatyena pāvakiḥ
      tadā saṃprasthitaḥ śrīmān hṛṣṭo bhadra vaṭaṃ haraḥ
      rathenādityavarṇena pārvatyā sahitaḥ prabhuḥ
  2 sahasraṃ tasya siṃhānāṃ tasmin yuktaṃ rathottame
      utpapāta divaṃ śubhraṃ kālenābhipracoditaḥ
  3 te pibanta ivākāśaṃ trāsayantaś carācarān
      siṃhā nabhasy agacchanta nadantaś cāru kesarāḥ
  4 tasmin rathe paśupatiḥ sthito bhāty umayā saha
      vidyutā sahitaḥ sūryaḥ sendracāpe ghane yathā
  5 agratas tasya bhagavān dhaneśo guhyakaiḥ saha
      āsthāya ruciraṃ yāti puṣpakaṃ naravāhanaḥ
  6 airāvataṃ samāsthāya śakraś cāpi suraiḥ saha
      pṛṣṭhato 'nuyayau yāntaṃ varadaṃ vṛṣabhadhvajam
  7 jambhakair yakṣarakṣobhiḥ sragvibhiḥ samalaṃkṛtaḥ
      yāty amogho mahāyakṣo dakṣiṇaṃ pakṣam āsthitaḥ
  8 tasya dakṣiṇato devā marutaś citrayodhinaḥ
      gacchanti vasubhiḥ sārdhaṃ rudraiś ca saha saṃgatāḥ
  9 yamaś ca mṛtyunā sārdhaṃ sarvataḥ parivāritaḥ
      ghorair vyādhiśatair yāti ghorarūpavapus tathā
  10 yamasya pṛṣṭhataś caiva ghoras triśikharaḥ śitaḥ
     vijayo nāma rudrasya yāti śūlaḥ svalaṃkṛtaḥ
 11 tam ugrapāśo varuṇo bhagavān salileśvaraḥ
     parivārya śanair yāti yādobhir vividhair vṛtaḥ
 12 pṛṣṭhato vijayasyāpi yāti rudrasya paṭṭiśaḥ
     gadāmusalaśaktyādyair vṛtaḥ praharaṇottamaiḥ
 13 paṭṭiśaṃ tv anvagād rājaṃś chatraṃ raudraṃ mahāprabham
     kamaṇḍaluś cāpy anu taṃ maharṣigaṇasaṃvṛtaḥ
 14 tasya dakṣiṇato bhāti daṇḍo gacchañ śriyā vṛtaḥ
     bhṛgvaṅgirobhiḥ sahito devaiś cāpy abhipūjitaḥ
 15 eṣāṃ tu pṛṣṭhato rudro vimale syandane sthitaḥ
     yāti saṃharṣayan sarvāṃs tejasā tridivaukasaḥ
 16 ṛṣayaś caiva devāś ca gandharvā bhujagās tathā
     nadyo nadā drumāś caiva tathaivāpsarasāṃ gaṇāḥ
 17 nakṣatrāṇi grahāś caiva devānāṃ śiśavaś ca ye
     striyaś ca vividhākārā yānti rudrasya pṛṣṭhataḥ
     sṛjantyaḥ puṣpavarṣāṇi cārurūpā varāṅganāḥ
 18 parjanyaś cāpy anuyayau namaskṛtya pinākinam
     chatraṃ tu pāṇḍuraṃ somas tasya mūrdhany adhārayat
     cāmare cāpi vāyuś ca gṛhītvāgniś ca viṣṭhitau
 19 śakraś ca pṛṣṭhatas tasya yāti rājañ śriyā vṛtaḥ
     saha rājarṣibhiḥ sarvaiḥ stuvāno vṛṣaketanam
 20 gaurī vidyātha gāndhāri keśinī mitra sāhvayā
     sāvitryā saha sarvās tāḥ pārvatyā yānti pṛṣṭhataḥ
 21 tatra vidyā gaṇāḥ sarve ye ke cit kavibhiḥ kṛtāḥ
     yasya kurvanti vacanaṃ sendrā devāś camūmukhe
 22 sa gṛhītvā patākāṃ tu yāty agre rākṣaso grahaḥ
     vyāpṛtas tu śmaśāne yo nityaṃ rudrasya vai sakhā
     piṅgalo nāma yakṣendro lokasyānanda dāyakaḥ
 23 ebhiḥ sa sahitas tatra yayau devo yathāsukham
     agrataḥ pṛṣṭhataś caiva na hi tasya gatir dhruvā
 24 rudraṃ sat karmabhir martyāḥ pūjayantīha daivatam
     śivam ity eva yaṃ prāhur īśaṃ rudraṃ pinākinam
     bhāvais tu vividhākāraiḥ pūjayanti maheśvaram
 25 deva senāpatis tv evaṃ deva senābhir āvṛtaḥ
     anugacchati deveśaṃ brahmaṇyaḥ kṛttikā sutaḥ
 26 athābravīn mahāsenaṃ mahādevo bṛhadvacaḥ
     saptamaṃ māruta skandhaṃ rakṣanityam atandritaḥ
 27 [skanda]
     saptamaṃ māruta skandhaṃ pālayiṣyāmy ahaṃ prabho
     yad anyad api me kāryaṃ deva tad vada māciram
 28 [rudra]
     kāryeṣv ahaṃ tvayā putra saṃdraṣṭavyaḥ sadaiva hi
     darśanān mama bhaktyā ca śreyo param avāpsyasi
 29 [mārk]
     ity uktvā visasarjainaṃ pariṣvajya maheṣvaraḥ
     visarjite tataḥ skande babhūvautpātikaṃ mahat
     sahasaiva mahārāja devān sarvān pramohayat
 30 jajvāla khaṃ sanakṣatraṃ pramūḍhaṃ bhuvanaṃ bhṛśam
     cacāla vyanadac corvī tamo bhūtaṃ jagat prabho
 31 tatas tad dāruṇaṃ dṛṣṭvā kṣubhitaḥ śaṃkaras tadā
     umā caiva mahābhāgā devāś ca samaharṣayaḥ
 32 tatas teṣu pramūḍheṣu parvatāmbuda saṃnibham
     nānāpraharaṇaṃ ghoram adṛśyata mahad balam
 33 tad dhi ghoram asaṃkhyeyaṃ garjac ca vividhā giraḥ
     abhyadravad raṇe devān bhagavantaṃ ca śaṃkaram
 34 tair visṛṣṭāny anīkeṣu bāṇajālāny anekaśaḥ
     parvatāś ca śataghnyaś ca prāsāś ca parighā gadāḥ
 35 nipatadbhiś ca tair ghorair devānīkaṃ mahāyudhaiḥ
     kṣaṇena vyadravat sarvaṃ vimukhaṃ cāpy adṛśyata
 36 nikṛttayodhanāgāśvaṃ kṛttāyudha mahāratham
     dānavair arditaṃ sainyaṃ devānāṃ vimukhaṃ babhau
 37 asurair vadhyamānaṃ tat pāvakair iva kānanam
     apatad dugdha bhūyiṣṭhaṃ mahādruma vanaṃ yathā
 38 te vibhinnaśiro dehāḥ pracyavante divaukasaḥ
     na nātham adhyagacchanta vadhyamānā mahāraṇe
 39 atha tad vidrutaṃ sainyaṃ dṛṣṭvā devaḥ puraṃdaraḥ
     āśvāsayann uvācedaṃ balavad dānavārditam
 40 bhayaṃ tyajata bhadraṃ vaḥ śūrāḥ śastrāṇi gṛhṇata
     kurudhvaṃ vikrame buddhiṃ mā vaḥ kā cid vyathā bhavet
 41 jayatainān sudurvṛttān dānavān ghoradarśanān
     abhidravata bhadraṃ vo mayā saha mahāsurān
 42 śakrasya vacanaṃ śrutvā samāśvastā divaukasaḥ
     dānavān pratyayudhyanta śakraṃ kṛtvā vyapāśrayam
 43 tatas te tridaśāḥ sarve marutaś ca mahābalāḥ
     pratyudyayur mahāvegāḥ sādhyāś ca vasubhiḥ saha
 44 tair visṛṣṭāny anīkeṣu kruddhaiḥ śastrāṇi saṃyuge
     śarāś ca daitya kāyeṣu pibanti smāsṛg ulbaṇam
 45 teṣāṃ dehān vinirbhidya śarās te niśitās tadā
     niṣpatanto adṛśyanta nagebhya iva pannagāḥ
 46 tāni daitya śarīrāṇi nirbhinnāni sma sāyakaiḥ
     apatan bhūtale rājaṃś chinnābhrāṇīva sarvaśaḥ
 47 tatas tad dānavaṃ sainyaṃ sarvair devagaṇair yudhi
     trāsitaṃ vividhair bāṇaiḥ kṛtaṃ caiva parāṅmukham
 48 athotkruṣṭaṃ tadā hṛṣṭaiḥ sarvair devair udāyudhaiḥ
     saṃhatāni ca tūryāṇi tadā sarvāṇy anekaśaḥ
 49 evam anyonyasaṃyuktaṃ yuddham āsīt sudāruṇam
     devānāṃ dānavānāṃ ca māṃsaśoṇitakardamam
 50 anayo devalokasya sahasaiva vyadṛśyata
     tathā hi dānavā ghorā vinighnanti divaukasaḥ
 51 tatas tūryapraṇādaś ca bherīṇāṃ ca mahāsvanāḥ
     babhūvur dānavendrāṇāṃ siṃhanādāś ca dāruṇāḥ
 52 atha daitya balād ghorān niṣpapāta mahābalaḥ
     dānavo mahiṣo nāma pragṛhya vipulaṃ girim
 53 te taṃ ghanair ivādityaṃ dṛṣṭvā saṃparivāritam
     samudyatagiriṃ rājan vyadravanta divaukasaḥ
 54 athābhidrutya mahiṣo devāṃś cikṣepa taṃ girim
     patatā tena giriṇā devasainyasya pārthiva
     bhīmarūpeṇa nihatam ayutaṃ prāpatad bhuvi
 55 atha tair dānavaiḥ sārdhaṃ mahiṣas trāsayan surān
     abhyadravad raṇe tūrṇaṃ siṃhaḥ kṣudramṛgān iva
 56 tam āpatantaṃ mahiṣaṃ dṛṣṭvā sendrā divaukasaḥ
     vyadravanta raṇe bhītā viśīrṇāyudha ketanāḥ
 57 tataḥ sa mahiṣaḥ kruddhas tūrṇaṃ rudra rathaṃ yayau
     abhidrutya ca jagrāha rudrasya rathakūbaram
 58 yadā rudra rathaṃ kruddho mahiṣaḥ sahasā gataḥ
     resatū rodasī gāḍhaṃ mumuhuś ca maharṣayaḥ
 59 vyanadaṃś ca mahākāyā daityā jaladharopamāḥ
     āsīc ca niścitaṃ teṣāṃ jitam asmābhir ity uta
 60 tathā bhūte tu bhagavān nāvadhīn mahiṣaṃ raṇe
     sasmāra ca tadā skandaṃ mṛtyuṃ tasya durātmanaḥ
 61 mahiṣo 'pi rathaṃ dṛṣṭvā raudraṃ rudrasya nānadat
     devān saṃtrāsayaṃś cāpi daityāṃś cāpi praharṣayan
 62 tatas tasmin bhaye ghore devānāṃ samupasthite
     ājagāma mahāsenaḥ krodhāt sūrya iva jvalan
 63 lohitāmbara saṃvīto lohitasragvi bhūṣaṇaḥ
     lohitāsyo mahābāhur hiraṇyakavacaḥ prabhuḥ
 64 ratham ādityasaṃkāśam āsthitaḥ kanakaprabham
     taṃ dṛṣṭvā daitya senā sā vyadravat sahasā raṇe
 65 sa cāpi tāṃ prajvalitāṃ mahiṣasya vidāriṇīm
     mumoca śaktiṃ rājendra mahāseno mahābalaḥ
 66 sā muktābhyahanac chaktir mahiṣasya śiromahat
     papāta bhinne śirasi mahiṣas tyaktajīvitaḥ
 67 kṣiptākṣiptā tu sā śaktir hatvā śatrūn sahasraśaḥ
     skanda hastam anuprāptā dṛśyate devadānavaiḥ
 68 prāyo śarair vinihatā mahāsenena dhīmatā
     śeṣā daitya gaṇā ghorā bhītās trastā durāsadaiḥ
     skandasya pārṣadair hatvā bhakṣitāḥ śatasaṃghaśaḥ
 69 dānavān bhakṣayantas te prapibantaś ca śoṇitam
     kṣaṇān nirdānavaṃ sarvam akārṣur bhṛśaharṣitāḥ
 70 tamāṃsīva yathā sūryo vṛkṣān agnir ghanān khagaḥ
     tathā skando 'jayac chatrūn svena vīryeṇa kīrtimān
 71 saṃpūjyamānas tridaśair abhivādya maheśvaram
     śuśubhe kṛttikā putraḥ prakīrṇāṃśur ivāṃśumān
 72 naṣṭaśatrur yadā skandaḥ prayātaś ca maheśvaram
     athābravīn mahāsenaṃ pariṣvajya puraṃdaraḥ
 73 brahmadattavaraḥ skanda tvayāyaṃ mahiṣo hataḥ
     devās tṛṇamayā yasya babhūvur jayatāṃ vara
     so 'yaṃ tvayā mahābāho śamito devakaṇṭakaḥ
 74 śataṃ mahiṣatulyānāṃ dānavānāṃ tvayā raṇe
     nihataṃ devaśatrūṇāṃ yair vayaṃ pūrvatāpitāḥ
 75 tāvakair bhakṣitāś cānye dānavāḥ śatasaṃghaśaḥ
     ajeyas tvaṃ raṇe 'rīṇām umāpatir iva prabhuḥ
 76 etat te prathamaṃ devakhyātaṃ karma bhaviṣyati
     triṣu lokeṣu kīrtiś ca tavākṣayyā bhaviṣyati
     vaśagāś ca bhaviṣyanti surās tava surātmaja
 77 mahāsenety evam uktvā nivṛttaḥ saha daivataiḥ
     anujñāto bhagavatā tyambakena śacīpatiḥ
 78 gato bhadra vaṭaṃ rudro nivṛttāś ca divaukasaḥ
     uktāś ca devā rudreṇa skandaṃ paśyata mām iva
 79 sa hatvā dānava gaṇān pūjyamāno maharṣibhiḥ
     ekāhnaivājayat sarvaṃ trailokyaṃ vahninandanaḥ
 80 skandasya ya idaṃ janma paṭhate susamāhitaḥ
     sa puṣṭim iha saṃprāpya skanda sālokyatām iyāt

SECTION CCXXI

Markandeya continued, "Mudita, the favourite wife of the fire
p. 451
[paragraph continues] Swaha, used to live in water. And Swaha who was the regent of the earth and sky beget in that wife of his a highly sacred fire called Advanta. There is a tradition amongst learned Brahmanas that this fire is the ruler and inner soul of all creatures. He is worshipful, resplendent and the lord of all the great Bhutas here. And that fire, under the name of Grihapati, is ever worshipped at all sacrifices and conveys all the oblations that are made in this world. That great son of Swaha--the great Adbhuta fire is the soul of the waters and the prince and regent of the sky and the lord of everything great. His (son), the Bharata fire, consumes the dead bodies of all creatures. His first Kratu is known as Niyata at the performance of the Agnishtoma sacrifice. That powerful prime fire (Swaha) is always missed by the gods, because when he sees Niyata approaching him he hides himself in the sea from fear of contamination. Searching for him in every direction, the gods could not (once) find him out and on beholding Atharvan the fire said to him, 'O valiant being, do thou carry the oblations for the gods! I am disabled from want of strength. Attaining the state of the red-eyed fire, do thou condescend to do me this favour!' Having thus advised Atharvan, the fire went away to some other place. But his place of concealment was divulged by the finny tribe. Upon them the fire pronounced this curse in anger, 'You shall be the food of all creatures in various ways.' And then that carrier of oblations spoke unto Atharvan (as before). Though entreated by the gods, he did not agree to continue carrying their oblations. He then became insensible and instantly gave up the ghost. And leaving his material body, he entered into the bowels of the earth. Coming into contact with the earth, he created the different metals. Force and scent arose from his pus; the Deodar pine from his bones; glass from his phlegm; the Marakata jewel from his bile; and the black iron from his liver. And all the world has been embellished with these three substances (wood, stone and iron). The clouds were made from his nails, and corals from his veins. And, O king, various other metals were produced from his body. Thus leaving his material body, he remained absorbed in (spiritual) meditation. He was roused by the penance of Bhrigu and Angiras. The powerful fire thus gratified with penance, blazed forth intensely. But on beholding the Rishi (Atharvan), he again sought his watery refuse. At this extinction of the fire, the whole world was frightened, and sought the protection of Atharvan, and the gods and others began to worship him. Atharvan rummaged the whole sea in the presence of all those beings eager with expectation, and finding out the fire, himself began the work of creation. Thus in olden times the fire was destroyed and called back to life by the adorable Atharvan. But now he invariably carries the oblations of all creatures. Living in the sea and travelling about various countries, he produced the various fires mentioned in the Vedas.
The river Indus, the five rivers (of the Punjab), the Sone, the Devika, the Saraswati, the Ganga, the Satakumbha, the Sarayu, the Gandaki, the Charmanwati, the Mahi, the Medha, the Medhatithi, the three rivers Tamravati, the Vetravati, and the Kausiki; the Tamasa, the Narmada, the Godavari,
p. 452
the Vena, the Upavena, the Bhima, the Vadawa, the Bharati, the Suprayoga, the Kaveri, the Murmura, the Tungavenna, the Krishnavenna and the Kapila, these rivers, O Bharata, are said to be the mothers of the fires! The fire called Adbhuta had a wife of the name of Priya, and Vibhu was the eldest of his sons by her. There are as many different kinds of Soma sacrifices as the number of fires mentioned before. All this race of fires, first-born of the spirit of Brahma, sprang also from the race of Atri. Atri in his own mind conceived these sons, desirous of extending the creation. By this act, the fires came out of his own Brahmic frame. I have thus narrated to thee the history of the origin of these fires. They are great, resplendent, and unrivalled in power, and they are the destroyers of darkness. Know that the powers of those fires are the same as those of the Adbhuta fire as related in the Vedas. For all these fires are one and same. This adorable being, the first born fire, must be considered as one. For like the Jyotishtoma sacrifice he came out of Angiras body in various forms. I have thus described to thee the history of the great race of Agni (fires) who when duly worshipped with the various hymns, carry the oblations of all creatures to the gods.

Book 3
Chapter 222

 1 [vai]
      upāsīneṣu vipreṣu pāṇḍaveṣu mahātmasu
      draupadī satyabhāmā ca viviśāte tadā samam
      jāhasyamāne suprīte sukhaṃ tatra niṣīdatuḥ
  2 cirasya dṛṣṭvā rājendra te 'nyonyasya priyaṃvade
      kathayām āsatuś caitrāḥ kathāḥ kuru yadukṣitām
  3 athābravīt satyabhāmā kṛṣṇasya mahiṣī priyā
      sātrājitī yājñasenīṃ rahasīdaṃ sumadhyamā
  4 kena draupadi vṛttena pāṇḍavān upatiṣṭhasi
      lokapālopamān vīrān yūnaḥ paramasaṃmatān
      kathaṃ ca vaśagās tubhyaṃ na kupyanti ca te śubhe
  5 tava vaśyāhi satataṃ pāṇḍavāḥ priyadarśane
      mukhaprekṣāś ca te sarve tattvam etad bravīhi me
  6 vratacaryā tapo vāpi snānamantrauṣadhāni vā
      vidyā vīryaṃ mūlavīryaṃ japahomas tathāgadāḥ
  7 mama ācakṣva pāñcāli yaśasyaṃ bhaga vedanam
      yena kṛṣṇe bhaven nityaṃ mama kṛṣṇo vaśānugaḥ
  8 evam uktvā satyabhāmā virarāma yaśasvinī
      pativratā mahābhāgā draupadī pratyuvāca tām
  9 asat strīṇāṃ samācāraṃ satye mām anupṛcchasi
      asad ācarite mārge kathaṃ syād anukīrtanam
  10 anupraśnaḥ saṃśayo vā naitat tvayy upapadyate
     tathā hy upetā buddhyā tvaṃ kṛṣṭasya mahiṣī priyā
 11 yadaiva bhartā jānīyān mantramūlaparāṃ striyam
     udvijeta tadaivāsyāḥ sarvād veśma gatād iva
 12 udvignasya kutaḥ śāntir aśāntasya kutaḥ sukham
     na jātu vaśago bhartā striyāḥ syān mantrakāraṇāt
 13 amitraprahitāṃś cāpi gadān paramadāruṇān
     mūlapravādair hi viṣaṃ prayacchanti jighāṃsavaḥ
 14 jihvayā yāni puruṣas tvacā vāpy upasevate
     tatra cūrṇāni dattāni hanyuḥ kṣipram asaṃśayam
 15 jalodara samāyuktāḥ śvitriṇaḥ palitās tathā
     apumāṃsaḥ kṛtāḥ strībhir jaḍāndhabadhirās tathā
 16 pāpānugās tu pāpās tāḥ patīn upasṛjanty uta
     na jātu vipriyaṃ bhartuḥ striyā kāryaṃ kathaṃ cana
 17 vartāmy ahaṃ tu yāṃ vṛttiṃ pāṇḍaveṣu mahātmasu
     tāṃ sarvāṃ śṛṇu me satyāṃ satyabhāme yaśasvini
 18 ahaṃkāraṃ vihāyāhaṃ kāmakrodhau ca sarvadā
     sadārān pāṇḍavān nityaṃ prayatopacarāmy aham
 19 praṇayaṃ pratisaṃgṛhya nidhāyātmānam ātmani
     śuśrūṣur nirabhīmānā patīnāṃ cittarakṣaṇī
 20 durvyāhṛtāc chaṅkamānā duḥkhitā dduravekṣitāt
     durāsitād durvrajitād iṅgitādhyāsitād api
 21 sūryavaiśvānara nibhān somakalpān mahārathān
     seve cakṣurhaṇaḥ pārthān ugratejaḥ pratāpinaḥ
 22 devo manuṣyo gandharvo yuvā cāpi svalaṃkṛtaḥ
     dravyavān abhirūpo vā na me 'nyaḥ puruṣo mataḥ
 23 nābhuktavati nāsnāte nāsaṃviṣṭe ca bhartari
     na saṃviśāmi nāśnāmi sadā karma kareṣv api
 24 kṣetrād vanād vā grāmād vā bhartāraṃ gṛham āgatam
     pratyutthāyābhinandāmi āsanenodakena ca
 25 pramṛṣṭa bhāṇḍā mṛṣṭānnā kāle bhojanadāyinī
     saṃyatā guptadhānyā ca susaṃmṛṣṭa niveśanā
 26 atiraskṛta saṃbhāṣā duḥstriyo nānusevatī
     anukūlavatī nityaṃ bhavāmy analasā sadā
 27 anarme cāpi hasanaṃ dvāri sthānam abhīkṣṇaśaḥ
     avaskare cirasthānaṃ niṣkuṭeṣu ca varjaye
 28 atihāsātiroṣau ca krodhasthānaṃ ca varjaye
     niratāhaṃ sadā satye bhartṝṇām upasenave
     sarvathā bhartṛrahitaṃ na mameṣṭaṃ kathaṃ cana
 29 yadā pravasate bhartā kuṭumbārthena kena cit
     sumanovarṇakāpetā bhavāmi vratacāriṇī
 30 yac ca bhartā na pibati yac ca bhartā na khādati
     yac ca nāśnāti me bhartā sarvaṃ tad varjayāmy aham
 31 yathopadeśaṃ niyatā vartamānā varāṅgane
     svalaṃkṛtā suprayatā bhartuḥ priyahite ratā
 32 ye ca dharmāḥ kuṭumbeṣu śvaśrvā me kathitāḥ purā
     bhikṣā baliśrādham iti sthālī pākāś ca parvasu
     mānyānāṃ mānasatkārā ye cānye viditā mayā
 33 tān sarvān anuvartāmi divārātram atandritā
     vinayān niyamāṃś cāpi sadā sarvātmanā śritā
 34 mṛdūn sataḥ satyaśīlān satyadharmānupālinaḥ
     āśīviṣān iva kruddhān patīn paricarāmy aham
 35 patyāśrayo hi me dharmo mataḥ strīṇāṃ sanātanaḥ
     sa devaḥ sāgatir nānyā tasya kā vipriyaṃ caret
 36 ahaṃ patīn nātiśaye nātyaśne nātibhūṣaye
     nāpi parivade śvaśrūṃ sarvadā pariyantritā
 37 avadhānena subhage nityotthānatayaiva ca
     bhartāro vaśagā mahyaṃ guruśuśrūṣaṇena ca
 38 nityam āryām ahaṃ kuntīṃ vīrasūṃ satyavādinīm
     svayaṃ paricarāmy ekā snānāc chādanabhojanaiḥ
 39 naitām atiśaye jātu vastrabhūṣaṇa bhojanaiḥ
     nāpi parivade cāhaṃ tāṃ pṛthāṃ pṛthivīsamām
 40 aṣṭāv agre brāhmaṇānāṃ sahasrāṇi sma nityadā
     bhuñjate rukmapātrīṣu yudhiṣṭhira niveśane
 41 aṣṭāśīti sahasrāṇi snātakā gṛhamedhinaḥ
     triṃśad dāsīka ekaiko yān bibharti yudhiṣṭhiraḥ
 42 daśānyāni sahasrāṇi yeṣām annaṃ susaṃskṛtam
     hriyate rukmapātrībhir yatīnām ūrdhvaretasām
 43 tān sarvān agrahāreṇa brāhmaṇān brahmavādinaḥ
     yathārhaṃ pūjayāmi sma pānāc chādanabhojanaiḥ
 44 śataṃ dāsī sahasrāṇi kaunteyasya mahātmanaḥ
     kambukeyūra dhāriṇyo niṣkakaṇṭhyo svalaṃkṛtāḥ
 45 mahārhamālyābharaṇāḥ suvarṇāś candanokṣitāḥ
     maṇīn hemaca bibhratyo nṛtyagītaviśāradāḥ
 46 tāsāṃ nāma ca rūpaṃ ca bhojanāc chādanāni ca
     sarvāsām eva vedāhaṃ karma caiva kṛtākṛtam
 47 śataṃ dāsī sahasrāṇi kuntīputrasya dhīmataḥ
     pātrī hastā divārātram atithīn bhojayanty uta
 48 śatam aśvasahasrāṇi daśanāgāyutāni ca
     yudhiṣṭhirasyānuyātram indraprastha nivāsinaḥ
 49 etad āsīt tadā rājño yan mahīṃ paryapālayat
     yeṣāṃ saṃkhyā vidhiṃ caiva pradiśāmi śṛṇomi ca
 50 antaḥpurāṇāṃ sarveṣāṃ bhṛtyānāṃ caiva sarvaśaḥ
     ā gopālāvipālebhyaḥ sarvaṃ veda kṛtākṛtam
 51 sarvaṃ rājñaḥ samudayam āyaṃ ca vyayam eva ca
     ekāhaṃ vedmi kalyāṇi pāṇḍavānāṃ yaśasvinām
 52 mayi sarvaṃ samāsajya kuṭumbaṃ bharatarṣabhāḥ
     upāsana ratāḥ sarve ghaṭante sma śubhānane
 53 tam ahaṃ bhāram āsaktam anādhṛṣyaṃ durātmabhiḥ
     sukhaṃ sarvaṃ parityajya rātryahāni ghaṭāmi vai
 54 adhṛṣyaṃ varuṇasyeva nidhipūrṇam ivodadhim
     ekāhaṃ vedmi kośaṃ vai patīnāṃ dharmacāriṇām
 55 aniśāyāṃ niśāyāṃ ca sahāyāḥ kṣutpipāsayoḥ
     ārādhayantyāḥ kauravyāṃs tulyā rātrir aho ca me
 56 prathamaṃ pratibudhyāmi caramaṃ saṃviśāmi ca
     nityakālam ahaṃ satye etat saṃvananaṃ mama
 57 etaj jānāmy ahaṃ kartuṃ bhartṛsaṃvananaṃ mahat
     asat strīṇāṃ samācāraṃ nāhaṃ kuryāṃ na kāmaye
 58 tac chrutvā dharmasahitaṃ vyāhṛtaṃ kṛṣṇayā tadā
     uvāca satyā satkṛtya pāñcālīṃ dharmacāriṇīm
 59 abhipannāsmi pāñcāli yājñaseni kṣamasva me
     kāmakāraḥ sakhīnāṃ hi sopahāsaṃ prabhāṣitum

SECTION CCXXII

"Markandeya continued, 'O sinless scion of Kuru's race, I have described to thee the various branches of the race of Agni. Listen now to the story of the birth of the intelligent Kartikeya. I shall tell thee of that wonderful and famous and highly energetic son of the Adbhuta fire begotten of the wives of the Brahmarshis. In ancient times the gods and Asuras were very active in destroying one another. And the terrible Asuras always succeeded in defeating the gods. And Purandara (Indra) beholding the great slaughter of his armies by them and anxious to find out a leader for the celestial host, thought within himself, 'I must find out a mighty person who observing the ranks of the celestial army shattered by the Danavas will be able to reorganize it with vigour.' He then repaired to the Manasa mountains and was there deeply absorbed in thought of nature, when he heard the heart-rending cries of a woman to the effect, 'May some one come quick and rescue me, and either indicate a husband for me, or be my husband himself.' Purandara said to her, 'Do not be afraid, lady!' And having said these words, he saw Kesin (an Asura) adorned with a crown and mace in hand standing even like a hill of metals at a distance and holding that lady by the hand. Vasava addressed then that Asura saying, 'Why art thou bent on behaving insolently to this lady? Know that I am the god who wields the thunderbolt. Refrain thou from doing any violence to this lady.' To him Kesin replied, 'Do thou, O Sakra, leave her alone. I desire to possess her. Thinkest thou, O slayer of Paka, that thou shalt be able to return home with thy life?' With these words Kesin hurled his mace for slaying Indra. Vasava cut it up in its course with his thunderbolt. Then Kesin, furious with rage, hurled a huge mass of rock at him. Beholding that, he of a hundred sacrifices rent it asunder
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with his thunderbolt, and it fell down upon the ground. And Kesin himself was wounded by that falling mass of rock. Thus sorely afflicted, he fled leaving the lady behind. And when the Asura was gone, Indra said to that lady, 'Who and whose wife art thou, O lady with a beautiful face, and what has brought thee here?'"

Book 3
Chapter 223

1 [drau]
      imaṃ tu te mārgam apetadoṣaṃ; vakṣyāmi cittagrahaṇāya bhartuḥ
      yasmin yathāvat sakhivartamānā; bhartāram ācchetsyasi kāminībhyaḥ
  2 naitādṛśaṃ daivatam asti satye; sarveṣu lokeṣu sadaivateṣu
      yathā patis tasya hi sarvakāmā; labhyāḥ prasāde kupitaś ca hanyāt
  3 tasmād apatyaṃ vividhāś ca bhogāḥ; śayyāsanāny adbhutadarśanāni
      vastrāṇi mālyāni tathaiva gandhāḥ; svargaś ca loko viṣamā ca kīrtiḥ
  4 sukhaṃ sukheneha na jātu labhyaṃ; duḥkhena sādhvī labhate sukhāni
      sā kṛṣṇam ārādhaya sauhṛdena; premṇā ca nityaṃ pratikarmaṇā ca
  5 tathāśanaiś cārubhir agryamālyair; dākṣiṇyayogair vividhaiś ca gandhaiḥ
      asyāḥ priyo 'smīti yathā viditvā; tvām eva saṃśliṣyati sarvabhāvaiḥ
  6 śrutvā svaraṃ dvāragatasya bhartuḥ; pratyutthitā tiṣṭha gṛhasya madhye
      dṛṣṭvā praviṣṭaṃ tvaritāsanena; pādyena caiva pratipūjaya tvam
  7 saṃpreṣitāyām atha caiva dāsyām; utthāya sarvaṃ svayam eva kuryāḥ
      jānātu kṛṣṇas tava bhāvam etaṃ; sarvātmanā māṃ bhajatīti satye
  8 tvatsaṃnidhe yat kathayet patis te; yady apy aguhyaṃ parirakṣitavyam
      kā cit sapatnī tava vāsudevaṃ; pratyādiśet tena bhaved virāgaḥ
  9 priyāṃś ca raktāṃś ca hitāṃś ca bhartus; tān bhojayethā vividhair upāyaiḥ
      dveṣyair apakṣair ahitaiś ca tasya; bhidyasva nityaṃ kuhakoddhataiś ca
  10 madaṃ pramādaṃ puruṣeṣu hitvā; saṃyaccha bhāvaṃ pratigṛhya maunam
     pradyumna sāmbāv api te kumārau; nopāsitavyau rahite kadā cit
 11 mahākulīnābhir apāpikābhiḥ; strībhiḥ satībhis tava sakhyam astu
     caṇḍāś ca śauṇḍāś ca mahāśanāś ca; caurāś ca duṣṭāś capalāś ca varjyāḥ
 12 etad yaśasyaṃ bhaga vedanaṃ ca; svargyaṃ tathā śatrunibarhaṇaṃ ca
     mahārhamālyābharaṇāṅgarāgā; bhartāram ārādhaya puṇyagandhā

SECTION CCXXIII

"The lady replied, 'I am a daughter of Prajapati (the lord of all creatures, Brahma) and my name is Devasena. My sister Daityasena has ere this been ravished by Kesin. We two sisters with our maids habitually used to come to these Manasa mountains for pleasures with the permission of Prajapati. And the great Asura Kesin used daily to pay his court to us. Daityasena, O conqueror of Paka, listened to him, but I did not. Daityasena was, therefore, taken away by him, but, O illustrious one, thou hast rescued me with thy might. And now, O lord of the celestials, I desire that thou shouldst select an invincible husband for me.' To this Indra replied, 'Thou art a cousin of mine, thy mother being a sister of my mother Dakshayani, and now I desire to hear thee relate thine own prowess.' The lady replied, 'O hero with long arms, I am Avala 1 (weak) but my husband must be powerful. And by the potency of my father's boon, he will be respected by gods and Asuras alike.' Indra said, 'O blameless creature, I wish to hear from thee, what sort of power thou wishest thy husband to possess.' The lady replied, 'That manly and famous and powerful being devoted to Brahma, who is able to conquer all the celestials, Asuras, Yakshas, Kinnaras, Uragas, Rakshasas, and the evil-minded Daityas and to subdue all the worlds with thee, shall be my husband.'
"Markandeya continued, 'On hearing her speech, Indra was grieved and deeply thought within himself, 'There is no husband for this lady, answering to her own description.' And that god adorned with sun-like effulgence, then perceived the Sun rising on the Udaya hill, 2 and the great Soma (Moon) gliding into the Sun. It being the time of the new Moon, he of a hundred sacrifices, at the Raudra 3 moment, observed the gods and Asuras fighting on the Sunrise hill. And he saw that the morning twilight was tinged with red clouds. And he also saw that the abode of Varuna had become blood-red. And he also observed Agni conveying oblations offered with various hymns by Bhrigu, Angiras, and others and entering the disc of the Sun. And he further saw the twenty four Parvas adorning the Sun, and the terrible Soma also present in the Sun under such surroundings. And observing this union of the Sun and the Moon and that fearful conjunction
p. 454
of theirs, Sakra thought within himself, This terrific conjunction of the Sun and the Moon forebodeth a fearful battle on the morrow. And the river Sindhu (Indus) too is flowing with a current of fresh blood and the jackals with fiery laces are crying to the Sun. This great conjunction is fearful and full of energy. This union of the Moon (Soma) with the Sun and Agni is very wonderful. And if Soma giveth birth to a son now, that son may become the husband of this lady. And Agni also hath similar surroundings now, and he too is a god. If the two begetteth a son, that son, may become the husband of this lady.' With these thoughts that illustrious celestial repaired to the regions of Brahma, taking Devasena 1 with him. And saluting the Grandsire he said unto him, 'Do thou fix a renowned warrior as husband of this lady.' Brahma replied, 'O slayer of Asuras, it shall be; as thou hast intended. The issue of that union will be mighty and powerful accordingly. That powerful being will be the husband of this lady and the joint leader of thy forces with thee.' Thus addressed, the lord of the celestials and the lady bowed unto him and then repaired to the place where those great Brahmanas, the powerful celestial Rishis, Vasistha and others, lived. And with Indra at their head, the other gods also, desirous of drinking the Soma beverage, repaired to the sacrifices of those Rishis to receive their respective shares of the offerings. Having duly performed the ceremonies with the bright blazing fire, those great-minded persons offered oblations to the celestials. And the Adbhuta fire, that carrier of oblations, was invited with mantras. And coming out of the solar disc, that lordly fire duly repaired thither, restraining speech. And, O chief of Bharata's race, that fire entering the sacrificial fire that had been ignited and into which various offerings were made by the Rishis with recitations of hymns, took them with him and made them over to the dwellers of heaven. And while returning from that place, he observed the wives of those high-souled Rishis sleeping at their ease on their beds. And those ladies had a complexion beautiful like that of an altar of gold, spotless like moon-beams, resembling fiery flames and looking like blazing stars. And seeing those wives of the illustrious Brahmanas with eager eyes, his mind became agitated and he was smitten with their charms. Restraining his heart he considered it improper for him to be thus agitated. And he said unto himself, The wives of these great Brahmanas are chaste and faithful and beyond the reach of other people's desires. I am filled with desire to possess them. I cannot lawfully cast my eyes upon them, nor ever touch them when they are not filled with desire. I shall, therefore, gratify myself daily with only looking at them by becoming their Garhapatya (house-hold) fire.'
"Markandeya continued, The Adbhuta fire, thus transforming himself into a house-hold one, was highly gratified with seeing those gold-complexioned ladies and touching them with his flames. And influenced by their charms he dwelt there for a long time, giving them his heart and filled with an intense
p. 455
love for them. And baffled in all his efforts to win the hearts of those Brahmana ladies, and his own heart tortured by love, he repaired to a forest with the certain object of destroying himself. A little while before, Swaha, the daughter of Daksha, had bestowed her love on him. The excellent lady had been endeavouring for a long time to detect his weak moments; but that blameless lady did not succeed in finding out any weakness in the calm and collected fire-god. But now that the god had betaken himself to a forest, actually tortured by the pangs of love, she thought, 'As I too am distressed with love, I shall assume the guise of the wives of the seven Rishis, and in that disguise I shall seek the fire-god so smitten with their charms. This done, he will be gratified and my desire too will be satisfied.'"

Book 3
Chapter 224

  1 [vai]
      mārkaṇḍeyādhibhir vipraiḥ pāṇḍavaiś ca mahātmabhiḥ
      kathābhir anukūlābhiḥ sahāsitvā janārdanaḥ
  2 tatas taiḥ saṃvidaṃ kṛtvā yathāvan madhusūdanaḥ
      ārurukṣū rathaṃ satyām āhvayām āsa keśavaḥ
  3 satyabhāmā tatas tatra svajitvā drupadātmajām
      uvāca vacanaṃ hṛdyaṃ yathā bhāvasamāhitam
  4 kṛṣṇe mā bhūt tavotkaṇṭhā mā vyathā mā prajāgaraḥ
      bhartṛbhir devasaṃkāśair jitāṃ prāpsyasi medinīm
  5 na hy evaṃ śīlasaṃpannā naivaṃ pūjita lakṣaṇāḥ
      prāpnuvanti ciraṃ kleśaṃ yathā tvam asitekṣaṇe
  6 avaśyaṃ ca tvayā bhūmir iyaṃ nihatakaṇṭakā
      bhartṛbhiḥ saha bhoktavyā nirdvandveti śrutaṃ mayā
  7 dhārtarāṣṭra vadhaṃ kṛtvā vaurāṇi pratiyātya ca
      yudhiṣṭhirasthāṃ pṛthivīṃ draṣṭāsi drupadātmaje
  8 yās tāḥ pravrājamānāṃ tvāṃ prāhasan darpamohitāḥ
      tāḥ kṣipraṃ hatasaṃkalpā drakṣyasi tvaṃ kuru striyaḥ
  9 tava duḥkhopapannāyā yair ācaritam apriyam
      viddhi saṃprasthitān sarvāṃs tān kṛṣṇe yamasādanam
  10 putras te prativindhyaś ca suta somas tathā vibhuḥ
     śrutakarmārjuniś caiva śatānīkaś ca nākuliḥ
     sahadevāc ca yo jātaḥ śrutasenas tavātmajaḥ
 11 sarve kuśalino vīrāḥ kṛtāstrāś ca sutās tava
     abhimanyur iva prītā dvāravatyāṃ ratā bhṛśam
 12 tvam ivaiṣāṃ subhadrāca prītyā sarvātmanā sthitā
     prīyate bhāvanirdvandvā tebhyaś ca vigatajvarā
 13 bheje sarvātmanā caiva pradyumna jananī tathā
     bhānuprabhṛtibhiś cainān viśinaṣṭi ca keśavaḥ
 14 bhojanāc chādane caiṣāṃ nityaṃ me śvaśuraḥ sthitaḥ
     rāmaprabhṛtayaḥ sarve bhajanty andhakavṛṣṇayaḥ
     tulyo hi praṇayas teṣāṃ pradyumnasya ca bhāmini
 15 evamādi priyaṃ prītyā hṛdyam uktvā mano'nugam
     gamanāya mano cakre vāsudeva rathaṃ prati
 16 tāṃ kṛṣṇāṃ kṛṣṇa mahiṣī cakārābhipradakṣiṇam
     āruroha rathaṃ śaureḥ satyabhāmā ca bhāminī
 17 smayitvā tu yaduśreṣṭho draupadīṃ parisāntvya ca
     upāvartya tataḥ śīghrair hayaiḥ prāyāt paraṃtapaḥ

SECTION CCXXIV

"Markandeya continued, 'O lord of men, the beautiful Siva endowed with great virtues and an unspotted character was the wife of Angiras (one of the seven Rishis). That excellent lady (Swaha) at first assuming the disguise of Siva, sought the presence of Agni unto whom she said, 'O Agni, I am tortured with love for thee. Do thou think it fit to woo me. And if thou dost not accede to my request, know that I shall commit self-destruction. I am Siva the wife of Angiras. I have come here according to the advice of the wives of the other Rishis, who have sent me here after due deliberation.'
Agni replied, 'How didst thou know that I was tortured with love and how could the others, the beloved wives of the seven Rishis, of whom thou hast spoken, know this?'
Swaha replied, 'Thou art always a favourite with us, but we are afraid of thee. Now having read thy mind by well-known signs, they have sent to thy presence. I have come here to gratify my desire. Be thou quick, O Agni, to encompass the object of thy desire, my sisters-in-law are awaiting me. I must return soon.'
Markandeya continued, 'Then Agni, filled with great joy and delight, married Swaha in the guise of Siva, and that lady joyfully cohabiting with him, held the semen virile in her hands. And then she thought within herself that those who would observe her in that disguise in the forest, would cast an unmerited slur upon the conduct of those Brahmana ladies in connection with Agni. Therefore, to prevent this, she should assume the disguise of a bird, and in that state she should more easily get out of the forest.
Markandeya continued, 'Then assuming the disguise of a winged creature, she went out of the forest and reached the White Mountain begirt with clumps of heath and other plants and trees, and guarded by strange seven-headed serpents with poison in their very looks, and abounding with Rakshasas, male and female Pisachas, terrible spirits, and various kinds of birds and animals. That excellent lady quickly ascending a peak of those mountains, threw that semen into a golden lake. And then assuming successively
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the forms of the wives of the high-souled seven Rishis, she continued to dally with Agni. But on account of the great ascetic merit of Arundhati and her devotion to her husband (Vasishtha), she was unable to assume her form. And, O chief of Kuru's race, the lady Swaha on the first lunar day threw six times into that lake the semen of Agni. And thrown there, it produced a male child endowed with great power. And from the fact of its being regarded by the Rishis as cast off, the child born therefrom came to be called by the name of Skanda. And the child had six faces, twelve ears, as many eyes, hands, and feet, one neck, and one stomach. And it first assumed a form on the second lunar day, and it grew to the size of a little child on the third. And the limbs of Guha were developed on the fourth day. And being surrounded by masses of red clouds flashing forth lightning, it shone like the Sun rising in the midst of a mass of red clouds. And seizing the terrific and immense bow which was used by the destroyer of the Asura Tripura for the destruction of the enemies of the gods, that mighty being uttered such a terrible roar that the three worlds with their mobile and immobile divisions became struck with awe. And hearing that sound which seemed like the rumbling of a mass of big clouds, the great Nagas, Chitra and Airavata, were shaken with fear. And seeing them unsteady that lad shining with sun-like refulgence held them with both his hands. And with a dart in (another) hand, and with a stout, red-crested, big cock fast secured in another, that long-armed son of Agni began to sport about making a terrible noise. And holding an excellent conch-shell with two of his hands, that mighty being began to blow it to the great terror of even the most powerful creatures. And striking the air with two of his hands, and playing about on the hill-top, the mighty Mahasena of unrivalled prowess, looked as if he were on the point of devouring the three worlds, and shone like the bright Sun-god at the moment of his ascension in the heavens. And that being of wonderful prowess and matchless strength, seated on the top of that hill, looked on with his numerous faces directed towards the different cardinal points, and observing various things, he repeated his loud roars. And on hearing those roars various creatures were prostrate with fear. And frightened and troubled in mind they sought protection. And all those persons of various orders who then sought the protection of that god are known as his powerful Brahmana followers. And rising from his seat, that mighty god allayed the fears of all those people, and then drawing his bow, he discharged his arrows in the direction of the White Mountain. And with those arrows the hill Krauncha, the son of Himavat, was rent asunder. And that is the reason why swans and vultures now migrate to the Sumeru mountains. The Krauncha hill, sorely wounded, fell down uttering fearful groans. And seeing him fallen, the other hills too began to scream. And that mighty being of unrivalled prowess, hearing the groans of the afflicted, was not at all moved, but himself uplifting his mace, yelled forth his war-whoop. And that high-souled being then hurled his mace of great lustre and quickly rent in twain one of the peaks of the White Mountain. And the White Mountain being thus pierced by him was greatly afraid of him and dissociating himself from the earth fled with
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the other mountains. And the earth was greatly afflicted and bereft of her ornaments on all sides. And in this distress, she went over to Skanda and once more shone with all her might. And the mountains too bowed down to Skanda and came back and stuck into the earth. And all creatures then celebrated the worship of Skanda on the fifth day of the lunar month.

Book 3
Chapter 225

  1 [janam]
      evaṃ vane vartamānā narāgryāḥ; śītoṣṇavātātapa karśitāṅgāḥ
      saras tad āsādya vanaṃ ca puṇyaṃ; tataḥ paraṃ kim akurvanta pārthāḥ
  2 [vai]
      saras tad āsādya tu pāṇḍuputrā; janaṃ samutsṛjya vidhāya caiṣām
      vanāni ramyāṇy atha parvatāṃś ca; nadī pradeśāṃś ca tadā viceruḥ
  3 tathā vane tān vasataḥ pravīrān; svādhyāyavantaś ca tapodhanāś ca
      abhyāyayur veda vidaḥ purāṇās; tān pūjayām āsur atho narāgryāḥ
  4 tataḥ kadā cit kuśalaḥ kathāsu; vipro 'bhyagacchad bhuvi kauraveyān
      sa taiḥ sametyātha yadṛcchayaiva; vaicitravīryaṃ nṛpam abhyagacchat
  5 athopaviṣṭaḥ pratisatkṛtaś ca; vṛddhena rājñā kurusattamena
      pracoditaḥ san kathayāṃ babhūva; dharmānilendra prabhavān yamau ca
  6 kṛśāṃś ca vātātapakarśitāṅgān; duḥkhasya cograsya mukhe prapannān
      tāṃ cāpy anāthām iva vīra nāthāṃ; kṛṣṇāṃ parikleśa guṇena yuktām
  7 tataḥ kathāṃ tasya niśamya rājā; vaicitravīryaḥ kṛpayābhitaptaḥ
      vane sthitān pārthiva putrapautrāñ; śrutvā tadā duḥkhanadīṃ prapannān
  8 provāca daityābhihatāntar ātmā; niḥśvāsabāspopahataḥ sa pārthān
      vācaṃ kathaṃ cit sthiratām upetya; tat sarvam ātmaprabhavaṃ vicintya
  9 kathaṃ nu satyaḥ śucir ārya vṛtto; jyeṣṭhaḥ sutānāṃ mama dharmarājaḥ
      ajātaśatruḥ pṛthivītalasthaḥ; śete purā rāṅkava kūṭaśāyī
  10 prabodyate māgadha sūta pūgair; nityaṃ stuvadbhiḥ svayam indrakalpaḥ
     patatrisaṃghaiḥ sa jaghanyarātre; prabodhyate nūnam iḍā talasthaḥ
 11 kathaṃ nu vātātapakarśitāṅgo; vṛkodaraḥ kopapariplutāṅgaḥ
     śete pṛthivyām atathocitāṅgaḥ; kṛṣṇā samakṣaṃ vasudhātalasthaḥ
 12 tathārjunaḥ sukumāro manasvī; vaśe sthito dharmasutasya rājñaḥ
     vidūyamānair iva sarga gātrair; dhruvaṃ na śete vasatīr amarṣāt
 13 yamau ca kṛṣṇāṃ ca yudhiṣṭhiraṃ ca; bhīmaṃ ca dṛṣṭvā sukhaviprayuktān
     viniḥśvasan sarpa ivogratejā; dhruvaṃ na śete vasatīr amarṣāt
 14 tathā yamau cāpy asukhau sukhārhau; samṛddharūpāv amarau divīva
     prajāgarasthau dhruvam apraśāntau; dharmeṇa satyena ca vāryamāṇau
 15 samīraṇenāpi samo balena; samīraṇasyaiva suto balīyān
     sa dharmapāśena sitogra tejā; dhruvaṃ viniḥśvasya sahaty amarṣam
 16 sa cāpi bhūmau parivartamāno; vadhaṃ sutānāṃ mama kāṅkṣamāṇaḥ
     satyena dharmeṇa ca vāryamāṇaḥ; kālaṃ pratīkṣaty adhiko raṇe 'nyaiḥ
 17 ajātaśatrau tu jite nikṛtyā; duḥśāsano yat paruṣāṇy avocat
     tāni praviṣṭāni vṛkodarāṅgaṃ; dahanti marmāgnir ivendhanāni
 18 na pāpakaṃ dhyāsyati dharmaputro; dhanaṃjayaś cāpy anuvartate tam
     araṇyavāsena vivardhate tu; bhīmasya kopo 'gnir ivānalena
 19 sa tena kopena vidīryamāṇaḥ; karaṃ kareṇābhinipīḍya vīraḥ
     viniḥśvasaty uṣṇam atīva ghoraṃ; dahann ivemān mama putrapautrān
 20 gāṇḍīvadhanvā ca vṛkodaraś ca; saṃrambhiṇāv antakakālakalpau
     na śeṣayetāṃ yudhi śatrusenāṃ; śarān kirantāv aśaniprakāśān
 21 duryodhanaḥ śakuniḥ sūtaputro; duḥśāsanaś cāpi sumandacetāḥ
     madhu prapaśyanti na tu prapātaṃ; vṛkodaraṃ caiva dhanaṃjayaṃ ca
 22 śubhāśubhaṃ puruṣaḥ karmakṛtvā; pratīkṣate tasya phalaṃ sma kartā
     sa tena yujyaty avaśaḥ phalena; mokṣaḥ kathaṃ syāt puruṣasya tasmāt
 23 kṣetre sukṛṣṭe hy upite ca bīje; deve ca varṣaty ṛtukālayuktam
     na syāt phalaṃ tasya kutaḥ prasiddhir; anyatra daivād iti cintayāmi
 24 kṛtaṃ matākṣeṇa yathā na sādhu sādhu; pravṛttena ca pāṇḍavena
     mayā ca duṣputra vaśānugena; yathā kurūṇām ayam antakālaḥ
 25 dhruvaṃ pravāsyaty asamīrito 'pi; dhruvaṃ prajāsyaty uta garbhiṇī yā
     dhruvaṃ dinādau rajanī praṇāśas; tathā kṣapādau ca dinapraṇāśaḥ
 26 kriyeta kasmān na pare ca kuryur; vittaṃ na dadyuḥ puruṣāḥ kathaṃ cit
     prāpyārtha kālaṃ ca bhaved anarthaḥ; kathaṃ nu tat syād iti tat kutaḥ syāt
 27 kathaṃ na bhidyeta na ca sraveta; na ca prasicyed iti rakṣitavyam
     arakṣyamāṇaḥ śatadhā viśīryed; dhruvaṃ na nāśo 'sti kṛtasya loke
 28 gato hy araṇyād api śakra lokaṃ; dhanaṃjayaḥ paśyata vīryam asya
     astrāṇi divyāni caturvidhāni; jñātvā punar lokam imaṃ prapannaḥ
 29 svargaṃ hi gatvā saśarīra eva; ko mānuṣaḥ punar āgantum icchet
     anyatra kālopahatān anekān; samīkṣamāṇas tu kurūn mumūrṣān
 30 dhanur grāhaś cārjunaḥ savyasācī; dhanuś ca tad gāṇḍivaṃ lokasāram
     astrāṇi divyāni ca tāni tasya; trayasya tejo prasaheta ko nu
 31 niśamya tad vacanaṃ pārthivasya; duryodhano rahite saubalaś ca
     abodhayat karṇam upetya sarvaṃ; sa cāpy ahṛṣṭo 'bhavad alpacetāḥ

SECTION CCXXV

"Markandeya continued, 'When that powerful, high-souled, and mighty being was born, various kinds of fearful phenomena occurred. And the nature of males and females, of heat and cold, and of such other pairs of contraries, was reversed. And the planets, the cardinal points and the firmaments became radiant with light and the earth began to rumble very much. And the Rishis even, seeking the welfare of the world, while they observed all these terrific prodigies on all sides, began with anxious hearts to restore tranquillity in the universe. And those who used to live in that Chitraratha forest said, This very miserable condition of ours hath been brought about by Agni cohabiting with the six wives of the seven Rishis.' Others again who had seen the goddess assume the disguise of a bird said, 'This evil hath been brought about by a bird.' No one ever imagined that Swaha was the authoress of that mischief. But having heard that the (new born) male child was hers, she went to Skanda and gradually revealed to him the fact that she was his mother. And those seven Rishis, when they heard that a son of great power had been born (to them), divorced their six wives with the exception of the adorable Arundhati, because all the dwellers of that forest protested that those six persons had been instrumental in bringing forth the child. Swaha too, O king, said again and again to the seven Rishis, saying, 'Ye ascetics, this child is mine, your wives are not his mother.'
The great Muni Viswamitra had, after the conclusion of the sacrifices of the seven Rishis, followed unseen the god of fire, while the latter was tortured with lust. He, therefore, knew everything as it happened and he was the first to seek the protection of Mahasena. And he offered divine prayers to Mahasena and all the thirteen auspicious rites appertaining to childhood, such as the natal and other ceremonies, were all performed by the great Muni in respect of that child. And for the good of the world he promulgated the virtues of the six-faced Skanda, and performed ceremonies in honour of the cock, the goddess Sakti, and the first followers of Skanda. And for this reason he became a great favourite of the celestial youth. That great Muni then informed the seven Rishis, of the transformations of Swaha and told them that their wives were perfectly innocent. But though thus informed the seven Rishis abandoned their spouses unconditionally.
Markandeya continued, The celestials having heard of the prowess of Skanda, all said to Vasava, 'O Sakra, do thou kill Skanda without delay for his prowess is unbearable. And if thou dost not exterminate him, he will conquer the three worlds with ourselves, and overpowering thee, will himself
p. 458
become the mighty lord of the celestials.' Perplexed in mind, Sakra replied unto them, 'This child is endowed with great prowess. He can himself destroy the Creator of the Universe, in battle putting forth his might. I venture not, therefore, to do away with him.' To this the gods replied, 'Thou hast no manliness in thee, in that thou talkest in this manner. Let the great Mothers of the Universe repair to-day to Skanda. They can master at will any degree of energy. Let then kill this child.' 'It shall be so.'--the mothers replied. And then they went away. But on beholding that he was possessed of great might, they became dispirited, and considering that he was invincible, they sought his protection and said unto him, 'Do thou, O mighty being, become our (adopted) son. We are full of affection for thee and desirous of giving thee suck. Lo, the milk oozes from our breasts!' On hearing these words, the mighty Mahasena became desirous of sucking their breasts and he received them with due respect and acceded to their request. And that mightiest of mighty creatures then beheld his father Agni come towards him. And that god, who is the doer of all that is good, was duly honoured by his son, and in company with the Mothers, he stayed there by the side of Mahasena to tend him. And that lady amongst the Mothers who was born of Anger 1 with a spike in hand kept watch over Skanda even like a mother guarding her own offspring, and that irascible red-coloured daughter of the Sea, who lived herself on blood, hugged Mahasena in her breast and nursed him like a mother. And Agni transforming himself into a trader with a goat's mouth and followed by numerous children began to gratify that child of his with toys in that mountain abode of his."

Book 3
Chapter 226

 1 [vai]
      dhṛtarāṣṭrasya tad vākyaṃ niśamya saha saubalaḥ
      duryodhanam idaṃ kāle karṇo vacanam abravīt
  2 pravrājya pāṇḍavān vīrān svena vīryeṇa bhārata
      bhuṅkṣvemāṃ pṛthivīm eko divaṃ śambarahā yathā
  3 prācyāś ca dākṣiṇātyāś ca pratīcyodīcyavāsinaḥ
      kṛtāḥ karapradāḥ sarve rājānas te narādhipa
  4 yā hi sā dīpyamāneva pāṇḍavān bhajate purā
      sādya lakṣmīs tvayā rājann avāptā bhrātṛbhiḥ saha
  5 indraprastha gate yāṃ tāṃ dīpyamānāṃ yudhiṣṭhire
      apaśyāma śriyaṃ rājann aciraṃ śokakarśitāḥ
  6 sā tu buddhibaleneyaṃ rājñas tasmād yudhiṣṭhirāt
      tvayākṣiptā mahābāho dīpyamāneva dṛśyate
  7 tathaiva tava rājendra rājānaḥ paravīrahan
      śāsane 'dhiṣṭhitāḥ sarve kiṃ kurma iti vādinaḥ
  8 tavādya pṛthivī rājan nikhilā sāgarāmbarā
      saparvatavanā devī sagrāma nagarākarā
      nānā vanoddeśavatī pattanair upaśobhitā
  9 vandyamāno dvijai rājan pūjyamānaś ca rājabhiḥ
      pauruṣād divi deveṣu bhrājase raśmivān iva
  10 rudrair iva yamo rājā marudbhir iva vāsavaḥ
     kurubhis tvaṃ vṛto rājan bhāsi nakṣatrarāḍ iva
 11 ye sma te nādriyante ''jñāṃ nodvijante kadā ca na
     paśyāmas tāñ śriyā hīnān pāṇḍavān vanavāsinaḥ
 12 śrūyante hi mahārāja saro dvaitavanaṃ prati
     vasantaḥ pāṇḍavāḥ sārdhaṃ brāhmaṇair vanavāsibhiḥ
 13 sa prayāhi mahārāja śriyā paramayā yutaḥ
     pratapan pāṇḍuputrāṃs tvaṃ raśmivān iva tejasā
 14 sthito rājye cyutān rājyāc chriyā hīnāñ śriyā vṛtaḥ
     asamṛddhān samṛddhārthaḥ paśya pāṇḍusutān nṛpa
 15 mahābhijana saṃpannaṃ bhadre mahati saṃsthitam
     pāṇḍavās tvābhivīkṣantāṃ yayātim iva nāhuṣam
 16 yāṃ śriyaṃ suhṛdaś caiva durhṛdaś ca viśāṃ pate
     paśyanti puruṣe dīptāṃ sā samarthā bhavaty uta
 17 samastho viṣamasthān hi durhṛdo yo 'bhivīkṣate
     jagatīsthān ivādristhaḥ kiṃ tataḥ paramaṃ sukham
 18 na putra dhanalābhena na rājyenāpi vindati
     prītiṃ nṛpatiśārdūla yām amitrāgha darśanāt
 19 kiṃ nu tasya sukhaṃ na syād āśrame yo dhanaṃjayam
     abhivīkṣeta siddhārtho vakalājina vāsasam
 20 suvāsaso hi te bhāryā vakalājina vāsasam
     paśyantv asukhitāṃ kṛṣṇāṃ sā ca nirvidyatāṃ punaḥ
     vinindatāṃ tathātmānaṃ jīvitaṃ ca dhanacyutā
 21 na tathā hi sabhāmadhye tasyā bhavitum arhati
     vaimanasya yathādṛṣṭvā tava bhāryāḥ svalaṃkṛtāḥ
 22 evam uktvā tu rājānaṃ karṇaḥ śakuninā saha
     tūṣṇīṃ babhūvatur ubhau vākyānte janamejaya

SECTION CCXXVI

"Markandeya continued, The planets with their satellites, the Rishis and the Mothers, Agni and numerous other blazing courtiers and many other dwellers of heaven of terrible mien, waited on Mahasena along with the Mothers. And the illustrious sovereign of the gods, desirous of victory but believing success to be doubtful mounted his elephant Airavata and attended by the other gods advanced towards Skanda. That mighty being followed by all the celestials was armed with his thunderbolt. And with the object of slaying Mahasena, he marched with terrible celestial army of great-splendour, sounding their shrill war-cry and furnished with various sorts of standards, with warriors encased in various armour and armed with numerous bows and riding on various animals. When Mahasena beheld the gloriously decked Sakra, attired in his best clothes, advancing with the determination of slaying him, he (too on his part) advanced to meet that chief of the celestials. O Partha, the mighty Vasava, the lord of the celestials, then
p. 459
uttered a loud shout, to encourage his warriors and marching rapidly with the view of killing 'Agnis' son and praised by Tridasas 1 and great Rishis, he at length reached the abode of Kartikeya. And then he shouted out with other gods; and Guha too in response to this, uttered a fearful war-cry resembling the roaring of the sea. On hearing that noise, the celestial army behaved like an agitated sea, and was stunned and fixed to the spot. And that son of Pavaka (the Fire-god) beholding the gods come near to him with the object of killing him, was filled with wrath, and gave out rising flame of fire from within his mouth. And these flames destroyed the celestial forces struggling on the ground. Their heads, their bodies, their arms and riding animals were all burnt in that conflagration and they appeared all on a sudden like stars displaced from their proper spheres. Thus afflicted, the god renounced all allegiance to the thunder bolt, and sought the protection of Pavaka's son; and thus peace was again secured. When he was thus forsaken by the gods, Sakra hurled his thunder-bolt at Skanda. It pierced him on the right side; and, O great king, it passed through the body of that high-souled being. And from being struck with the thunder-bolt, there arose from Skanda's body another being--a youth with a club in hand, and adorned with a celestial amulet. And because he was born on account of the piercing of the thunder-bolt, he was named Visakha. And Indra, when he beheld that another person looking like the fierce destroying Fire-god had come into being was frightened out of his wits and besought the protection of Skanda, with the palms of his hands joined together (as a mark of respect). And that excellent being Skanda, bade him renounce all fear, with his arm. The gods were then transported with joy, and their hands too struck up."

Book 3
Chapter 227

1 [vai]
      karṇasya vacanaṃ śrutvā rājā duryodhanas tadā
      hṛṣṭo bhūtvā punar dīna idaṃ vacanam abravīt
  2 bravīṣi yad idaṃ karṇa sarvaṃ me manasi sthitam
      na tv abhyanujñāṃ lapsyāmi gamane yatra pāṇḍavāḥ
  3 paridevati tān vīrān dhṛtarāṣṭro mahīpatiḥ
      manyate 'bhyadhikāṃś cāpi tapoyogena pāṇḍavān
  4 atha vāpy anubudhyeta nṛpo 'smākaṃ cikīrṣitam
      evam apy āyatiṃ rakṣan nābhyanujñātum arhati
  5 na hi dvaitavane kiṃ cid vidyate 'nyat prayojanam
      utsādanam ṛte teṣāṃ vanasthānāṃ mama dviṣām
  6 jānāsi hi yathā kṣattā dyūtakāla upasthite
      abravīd yac ca māṃ tvāṃ ca saubalaṃ ca vacas tadā
  7 tāni pūrvāṇi vākyāni yac cānyat paridevitam
      vicintya nādhigacchāmi gamanāyetarāya vā
  8 mamāpi hi mahān harṣo yad ahaṃ bhīma phalgunau
      kliṣṭāv araṇye paśyeyaṃ kṛṣṇayā sahitāv iti
  9 na tathā prāpnuyāṃ prītim avāpya vasudhām api
      dṛṣṭvā yathā pāṇḍusutān vallakājina vāsasaḥ
  10 kiṃ nu syād adhikaṃ tasmād yad ahaṃ drupadātmajām
     draupadīṃ karṇa paśyeyaṃ kāṣāyavasanāṃ vane
 11 yadi māṃ dharmarājaś ca bhīmasenaś ca pāṇḍavaḥ
     yuktaṃ paramayā lakṣmyā paśyetāṃ jīvitaṃ bhavet
 12 upāyaṃ na tu paśyāmi yena gacchema tad vanam
     yathā cābhyanujānīyād gacchantaṃ māṃ mahīpatiḥ
 13 sa saubalena sahitas tathā duḥśāsanena ca
     upāyaṃ paśya nipuṇaṃ yena gacchema tad vanam
 14 aham apy adya niścitya gamanāyetarāya vā
     kālyam eva gamiṣyāmi samīpaṃ pārthivasya ha
 15 mayi tatropaviṣṭe tu bhīṣme ca kurusattame
     upāyo yo bhaved dṛṣṭas taṃ brūyāḥ saha saubalaḥ
 16 tato bhīṣmasya rājñaś ca niśamya gamanaṃ prati
     vyavasāyaṃ kariṣye 'ham anunīya pitāmaham
 17 tathety uktvā tu te sarve jagmur āvasathān prati
     vyuṣitāyāṃ rajanyāṃ tu karṇo rājānam abhyayāt
 18 tato duryodhanaṃ karṇaḥ prahasann idam abravīt
     upāyaḥ paridṛṣṭo 'yaṃ taṃ nibodha janeśvara
 19 ghoṣā dvaitavane sarve tvatpratīkṣā narādhipa
     ghoṣayātrāpadeśena gamiṣyāmo na saṃśayaḥ
 20 ucitaṃ hi sadā gantuṃ ghoṣayātrāṃ viśāṃ pate
     evaṃ ca tvāṃ pitā rājan samanujñātum arhati
 21 tathā kathayamānau tau ghoṣayātrā viniścayam
     gāndhārarājaḥ śakuniḥ pratyuvāca hasann iva
 22 upāyo 'yaṃ mayā dṛṣṭo gamanāya nirāmayaḥ
     anujñāsyati no rājā codayiṣyati cāpy uta
 23 ghoṣā dvaitavane sarve tvatpratīkṣā narādhipa
     ghoṣayātrāpadeśena gamiṣyāmo na saṃśayaḥ
 24 tataḥ prahasitāḥ sarve te 'nyonyasya talān daduḥ
     tad eva ca viniścitya dadṛśuḥ kurusattamam

SECTION CCXXVII

"Markandeya continued, 'Now hear of those terrible and curious-looking followers of Skanda. A number of male children came into being when Skanda was struck with the thunder-bolt,--those terrific creatures that steal (spirit away) little children, whether born, or in the womb and a number of female children too of great strength were born to him. Those children adopted Visakha as their father. That adorable and dexterous Bhadrasakha, having a face like that of a goat was at the time (of the battle), surrounded by all his sons and daughters whom he guarded carefully in the presence of the great mothers. And for this reason the inhabitants of this earth call Skanda the father of Kumaras (little children). Those persons who desire to have sons born to them, worship in their places the powerful Rudra in the form of the Fire-god, and Uma in the form of Swaha. And by that
p. 460
means they are blessed with sons. The daughters begotten by the Fire-god, Tapa, went over to Skanda, who said to them, 'What can I do for you?' Those girls replied, 'Do us this favour; by thy blessing, may we become the good and respected mothers of all the world!' He replied, 'Be it so.' And that liberal-minded being repeated again and again, 'Ye shall be divided into Siva and Asiva.' 1 And the mothers then departed, having first established Skanda's sonship, Kaki, Halima, Malini, Vrinhila, Arya, Palala and Vaimitra, these were the seven mothers of Sisu. They had a powerful, red-eyed, terrific, and very turbulent son named Sisu born by the blessing of Skanda. He was reputed as the eighth hero, born of the mothers of Skanda. But he is also known as the ninth, when that being with the face of a goat, is included. Know that the sixth face of Skanda was like that of a goat. That face, O king, is situated in the middle of the six, and is regarded constantly by the mother. That head by which Bhadrasakha created the divine energy, is reputed to be the best of all his heads O ruler of men, these virtuous wonderful events happened on the fifth day of the bright half of the lunar month, and on the sixth, a very fierce and terrific battle was fought at that place."

Book 3
Chapter 228

  1 [vai]
      dhṛtarāṣṭraṃ tataḥ sarve dadṛśur janamejaya
      pṛṣṭvā sukham atho rājñaḥ pṛṣṭvā rājñā ca bhārata
  2 tatas tair vihitaḥ pūrvaṃ samaṅgo nāma ballavaḥ
      samīpasthās tadā gāvo dhṛtarāṣṭre nyavedayat
  3 anantaraṃ ca rādheyaḥ śakuniś ca viśāṃ pate
      āhatuḥ pārthivaśreṣṭhaṃ dhṛtarāṣṭraṃ janādhipam
  4 ramaṇīyeṣu deśeṣu ghoṣāḥ saṃprati kaurava
      smāraṇā samayaḥ prāpto vatsānām api cāṅkanam
  5 mṛgayā cocitā rājann asmin kāle sutasya te
      duryodhanasya gamanaṃ tvam anujñātum arhasi
  6 [dhṛt]
      mṛgayā śobhanā tāta gavāṃ ca samavekṣaṇam
      viśrambhas tu na gantavyo ballavānām iti smare
  7 te tu tatra naravyāghrāḥ samīpa iti naḥ śrutam
      ato nābhyanujānāmi gamanaṃ tatra vaḥ svayam
  8 chadmanā nirjitās te hi karśitāś ca mahāvane
      taponityāś ca rādheya samarthāś ca mahārathāḥ
  9 dharmarājo na saṃkrudhyed bhīmasenas tv amarṣaṇaḥ
      yajñasenasya duhitā teja eva tu kevalam
  10 yūyaṃ cāpy aparādhyeyur darpamohasamanvitāḥ
     tato vinirdaheyus te tapasā hi samanvitāḥ
 11 atha vā sāyudhā vīrā manunābhipariplutāḥ
     sahitā baddhanistriṃśā daheyuḥ śastratejasā
 12 atha yūyaṃ bahutvāt tān ārabhadhvaṃ kathaṃ cana
     anāryaṃ paramaṃ taḥ syād aśakyaṃ tac ca me matam
 13 uṣito hi mahābāhur indraloke dhanaṃjayaḥ
     divyāny astrāṇy avāpyātha tataḥ pratyāgato vanam
 14 akṛtāstreṇa pṛthivī jitā bībhatsunā purā
     kiṃ punaḥ sa kṛtāstro 'dya na hanyād vo mahārathaḥ
 15 atha vā madvaco śrutvā tatra yattā bhaviṣyatha
     udvignavāso viśrambhād duḥkhaṃ tatra bhaviṣyati
 16 atha vā sainikāḥ ke cid apakuryur yudhiṣṭhire
     tad abuddhi kṛtaṃ karma doṣam utpādayec ca vaḥ
 17 tasmād gacchantu puruṣāḥ smāraṇāyāpta kāriṇaḥ
     na svayaṃ tatra gamanaṃ rocaye tava bhārata
 18 [ṣakuni]
     dharmajñaḥ pāṇḍavo jyeṣṭhaḥ pratijñātaṃ ca saṃsadi
     tena dvādaśa varṣāṇi vastavyānīti bhārata
 19 anuvṛttāś ca te sarve pāṇḍavā dharmacāriṇaḥ
     yudhiṣṭhiraś ca kaunteyo na naḥ kopaṃ kariṣyati
 20 mṛgayāṃ caiva no gantum icchā saṃvardhate bhṛśam
     smāraṇaṃ ca cikīrṣāmo na tu pāṇḍava darśanam
 21 na cānārya samācāraḥ kaś cit tatra bhaviṣyati
     na ca tatra gamiṣyāmo yatra teṣāṃ pratiśrayaḥ
 22 [vai]
     evam uktaḥ śakuninā dhṛtarāṣṭro janeśvaraḥ
     duryodhanaṃ sahāmātyam anujajñe na kāmataḥ
 23 anujñātas tu gāndhāriḥ karṇena sahitas tadā
     niryayau bharataśreṣṭho balena mahatā vṛtaḥ
 24 duḥśāsanena ca tathā saubalena ca devinā
     saṃvṛto bhrātṛbhiś cānyaiḥ strībhiś cāpi sahasraśaḥ
 25 taṃ niryāntaṃ mahābāhuṃ draṣṭuṃ dvaitavanaṃ saraḥ
     paurāś cānuyayuḥ sarve saha dārā vanaṃ ca tat
 26 aṣṭau rathasahasrāṇi trīṇi nāgāyutāni ca
     pattayo bahusāhasrā hayāś ca navatiḥ śatāḥ
 27 śakaṭāpaṇa veśyāś ca vaṇijo bandinas tathā
     narāś ca mṛgayā śīlāḥ śataśo 'tha sahasraśaḥ
 28 tataḥ prayāṇe nṛpateḥ sumahān abhavat svanaḥ
     prāvṛṣīva mahāvāyor uddhatasya viśāṃ pate
 29 gavyūti mātre nyavasad rājā duryodhanas tadā
     prayāto vāhanaiḥ sarvais tato dvaitavanaṃ saraḥ

SECTION CCXXVIII

"Markandeya continued, 'Skanda was adorned with a golden amulet and wreath, and wore a crest and a crown of gold; his eyes were golden-coloured, and he had a set of sharp teeth; he was dressed in a red garment and looked very handsome; he had a comely appearance, and was endowed with all good characteristics and was the favourite of the three worlds. He granted boons (to people who sought them) and was brave, youthful, and adorned with bright ear-rings. Whilst he was reposing himself, the goddess of fortune, looking like a lotus and assuming a personal embodiment, rendered her allegiance to him. When he became thus possessed of good fortune, that famous and delicate-looking creature appeared to all like the moon at its full. And high-minded Brahmanas worshipped that mighty being, and the Maharshis (great rishis) then said as follows to Skanda, 'O thou born of the golden egg, mayst thou be prosperous and mayst thou become an instrument of good to the universe! O best of the gods, although thou wast born only six nights (days) ago, the whole world has owned allegiance to thee (within this short time), and thou hast also allayed their fears. Therefore do thou become the Indra (lord) of the three worlds and remove their cause of apprehension.' Skanda replied, 'You gentlemen of great ascetic wealth (tell me) what Indra does with all three worlds and how that sovereign of the celestials protects the hosts of gods unremittingly.' The Rishis replied, 'Indra is the giver of strength, power, children and happiness to all creatures and when propitiated, that Lord of the celestials bestows on all the objects of their desire. He destroys the wicked
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and fulfils the desires of the righteous; and that Destroyer of Vala assigns to all creatures their various duties. He officiates for the sun and the moon in places where there is no sun or moon; he even when occasion requires it, acts for (serves the purposes of) fire, air, earth, and water. These are the duties of Indra; his capacities are immense. Thou too art mighty; therefore great hero, do thou become our Indra.'
Sakra said, 'O mighty being, do thou make us happy, by becoming our lord. Excellent being, thou art worthy of the honour; therefore shall we anoint thee this very day.'
Skanda replied, 'Do thou continue to rule the three worlds with self-possession, and with thy heart bent on conquest. I shall remain thy humble servant. I covet not thy sovereignty.'
Sakra replied, 'Thy prowess is unrivalled, O hero, do thou therefore vanquish the enemies of the gods. People have been struck with wonder at thy prowess. More specially as I have been bereft of my prowess, and defeated by thee, now if I were to act as Indra, I should not command the respect of all creatures, and they would be busy in bringing about dissensions between us; and then, my lord, they would become the partisans of one or other of us. And when they formed themselves into two distinct factions, war as before would be the result of that defection. And in that war, thou wouldst undoubtedly defeat me without difficulty and thyself become the lord of all worlds.'
Skanda replied, 'Thou, O Sakra, art my sovereign, as also of the three worlds; mayst thou be prosperous! Tell me if I can obey any commands of thine.'
Indra replied, 'At thy bidding, O powerful being, I shall continue to act as Indra. And if thou hast said this deliberately and in earnest, then hear me how thou canst gratify thy desire of serving me. Do thou, O mighty being, take the leadership of the celestial forces accordingly.'
Skanda replied, 'Do thou anoint me as leader, for the destruction of the Danavas, for the good of the celestials, and for the well-being of cows and Brahmanas.'
Markandeya continued, "Thus anointed by Indra and all other gods, and honoured by the Maharshis, he looked grand at the moment. The golden umbrella 1 held (over his head) looked like a halo of blazing fire. That famous god, the Conqueror of Tripura, himself fastened the celestial wreath of gold, of Viswakarma's manufacture, round his neck. And, O great man and conqueror of thine enemies, that worshipful god with the emblem of the bull, had gone there previously with Parvati. He honoured him with a joyous heart. The Fire-god is called Rudra by Brahmanas, and from this fact Skanda is called the son of Rudra. The White Mountain was formed from discharges of Rudra's semen virile and the sensual indulgences of the Fire-god with the Krittikas took place on that same White Mountain. And as Rudra was seen by all the dwellers of heaven to heap honours on the
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excellent Guha (Skanda), he was for that reason reputed as the son of Rudra. This child had his being by the action of Rudra entering into the constitution of the Fire-god, and for this reason, Skanda came to be known as the son of Rudra. And, O Bharata, as Rudra, the Fire-god, Swaha, and the six wives (of the seven Rishis) were instrumental to the birth of the great god Skanda, he was for that reason reputed as the son of Rudra.
"That son of Fire-god was clad in a pair of clean red cloths, and thus he looked grand and resplendent like the Sun peeping forth from behind a mass of red clouds. And the red cock given to him by the Fire-god, formed his ensign; and when perched on the top of his chariot, it looked like the image of the all-destroying fire. And the presiding deity of the power which conduces to the victory of the god, and which is the director of the exertions of all creatures, and constitutes their glory, prop and refuge, advanced before him. And a mysterious charm entered into his constitution the charm which manifests its powers on the battlefield. Beauty, strength, piety, power, might, truthfulness, rectitude, devotion to Brahmanas, freedom from illusion or perplexity, protection of followers, destruction of foes, and care of all creatures,--these, O lord of men, are the inborn virtues of Skanda. Thus anointed by all the gods, he looked pleased and complacent; and dressed in his best style, he looked beautiful like the moon at its full. The much-esteemed incantation of Vedic hymns, the music of the celestial band, and the songs of gods and Gandharvas then rang on all sides. And surrounded by all the well-dressed Apsaras, and many other gay and happy-looking Pisachas and hosts of gods, that anointed (by gods) son of Pavaka disported himself in all his grandeur. To the dwellers of heaven, the anointed Mahasena, appeared like the Sun rising after extinction of darkness. And then the celestial forces looking upon him as their leader, surrounded him on all sides in thousands. That adorable being followed by all creatures then assumed their commands, and praised and honoured by them, he encouraged them in return.
"The Performer of a thousand sacrifices then thought of Devasena, whom he has rescued before. And considering that this being (Skanda) was undoubtedly destined to be the husband of this lady by Brahma himself, he had her brought there, dressed her with the best apparel. And the vanquisher of Vala then said to Skanda, 'O foremost of gods, this lady was, even before thy birth, destined to be thy bride by that Self-existent Being. 1 Therefore do thou duly accept her lotus-like beautiful right hand with invocation of the (marital) hymns.' Thus told, he duly married her. And Vrihaspati learned in hymns performed the necessary prayers and oblations. She who is called Shashthi, Lakshmi, Asa, Sukhaprada, Sinivali, Kuhu, Saivritti, and Aparajita, is known among men as Devasena, the wife of Skanda. When Skanda became united to Devasena in indissoluble bonds of matrimony, then the gods of prosperity in her own personal embodiment began to serve him with diligence. As Skanda attained celebrity on the fifth lunar day, that day is called Sripanchami (or the auspicious fifth day) and as he attained his
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object on the sixth, that lunar day is considered to be of great moment."

Book 3
Chapter 229

  1 [vai]
      atha duryodhano rājā tatra tatra vane vasan
      jagāma ghoṣān abhitas tatra cakre niveśanam
  2 ramaṇīye samājñāte sodake samahīruhe
      deśe sarvaguṇopete cakrur āvasathaṃ narāḥ
  3 tathaiva tat samīpasthān pṛthag āvasathān bahūn
      karṇasya śakuneś caiva bhrātṝṇāṃ caiva sarvaśaḥ
  4 dadarśa sa tadā gāvaḥ śataśo 'tha sahasraśaḥ
      aṅkair lakṣaiś ca tāḥ sarvā lakṣayām āsa pārthivaḥ
  5 aṅkayām āsa vatsāṃś ca jajñe copasṛtās tv api
      bāla vatsāś ca yā gāvaḥ kālayām āsa tā api
  6 atha sa smāraṇaṃ kṛtvā lakṣayitvā trihāyanān
      vṛto gopālakaiḥ prīto vyaharat kurunandanaḥ
  7 sa ca paurajanaḥ sarvaḥ sainikāś ca sahasraśaḥ
      yathopajoṣaṃ cikrīḍur vane tasmin yathāmarāḥ
  8 tato gopāḥ pragātāraḥ kuśalā nṛttavādite
      dhārtarāṣṭram upātiṣṭhan kanyāś caiva svalaṃkṛtāḥ
  9 sa strīgaṇavṛto rājā prahṛṣṭaḥ pradadau vasu
      tebhyo yathārham annāni pānāni vividhāni ca
  10 tatas te sahitāḥ sarve tarakṣūn mahiṣān mṛgān
     gavayarkṣa varāhāṃś ca samantāt paryakālayan
 11 sa tāñ śarair vinirbhindan gajān badhnan mahāvane
     ramaṇīyeṣu deśeṣu grāhayām āsa vai mṛgān
 12 gorasān upayuñjāna upabhogāṃś ca bhārata
     paśyan suramaṇīyāni puṣpitāni vanāni ca
 13 mattabhramara juṣṭāni barhiṇābhirutāni ca
     agacchad ānupūrvyeṇa puṇyaṃ dvaitavanaṃ saraḥ
     ṛddhyā paramayā yukto mahendra iva vajrabhṛt
 14 yadṛcchayā ca tad aho dharmaputro yudhiṣṭhiraḥ
     īje rājarṣiyajñena sadyaskena viśāṃ pate
     divyena vidhinā rājā vanyena kurusattamaḥ
 15 kṛtvā niveśam abhitaḥ sarasas tasya kauravaḥ
     draupadyā sahito dhīmān dharmapatnyā narādhipaḥ
 16 tato duryodhanaḥ preṣyān ādideśa sahānujaḥ
     ākrīḍāvasathāḥ kṣipraṃ kriyantām iti bhārata
 17 te tathety eva kauravyam uktvā vacanakāriṇaḥ
     cikīrṣantas tadākrīḍāñ jagmur dvaitavanaṃ saraḥ
 18 senāgraṃ dhārtarāṣṭrasya prāptaṃ dvaitavanaṃ saraḥ
     praviśantaṃ vanadvāri gandharvāḥ samavārayan
 19 tatra gandharvarājo vai pūrvam eva viśāṃ pate
     kuberabhavanād rājann ājagāma gaṇāvṛtaḥ
 20 gaṇair apsarasāṃ caiva tridaśānāṃ tathātmajaiḥ
     vihāraśīlaḥ krīḍārthaṃ tena tat saṃvṛtaṃ saraḥ
 21 tena tat saṃvṛtaṃ dṛṣṭvā te rājaparicārakāḥ
     pratijagmus tato rājan yatra duryodhano nṛpaḥ
 22 sa tu teṣāṃ vaco śrutvā sainikān yuddhadurmadān
     preṣayām āsa kauravya utsārayata tān iti
 23 tasya tad vacanaṃ śrutvā rājñaḥ senāgrayāyinaḥ
     saro dvaitavanaṃ gatvā gandharvān idam abruvan
 24 rājā duryodhano nāma dhṛtarāṣṭra suto balī
     vijihīrṣur ihāyāti tadartham apasarpata
 25 evam uktās tu gandharvāḥ prahasanto viśāṃ pate
     pratyabruvaṃs tān puruṣān idaṃ suparuṣaṃ vacaḥ
 26 na cetayati vo rājā mandabuddhiḥ suyodhanaḥ
     yo 'smān ājñāpayaty evaṃ vaśyān iva divaukasaḥ
 27 yūyaṃ mumūrṣavaś cāpi mandaprajñā na saṃśayaḥ
     ye tasya vacanād evam asmān brūta vicetasaḥ
 28 gacchata tvaritāḥ sarve yatra rājā sa kauravaḥ
     dveṣyaṃ mādyaiva gacchadhvaṃ dharmarāja niveśanam
 29 evam uktās tu gandharvai rājñaḥ senāgrayāyinaḥ
     saṃprādravanyato rājā dhṛtarāṣṭra suto 'bhavat

SECTION CCXXIX

"Markandeya continued, 'Those six ladies, the wives of the seven Rishis when they learned that good fortune had smiled on Mahasena and that he had been made leader of the celestial forces, 1 repaired to his camp. Those virtuous ladies of high religious merit had been disowned by the Rishis. They lost no time in visiting that leader of the celestial forces and then addressed him thus, 'We, O son, have been cast out by our god-like husbands, without any cause. Some people spread the rumour that we gave birth to thee. Believing in the truth of this story, they became greatly indignant, and banished us from our sacred places. It behooves thee now to save us from this infamy. We desire to adopt thee as our son, so that, O mighty being, eternal bliss may be secured to us by that favour. Do thou thus repay the obligation thou owest to us.'
"Skanda replied, 'O ladies of faultless character, do you accordingly become my mothers. I am your son and ye shall attain all the objects of your desire.'
Markandeya continued, 'Then Sakra having expressed a wish to say something to Skanda, the latter enquired, 'What is it?' Being told by Skanda to speak it out, Vasava said, The lady Abhijit, the younger sister of Rohini, being jealous of her seniority, has repaired to the woods to perform austerities. And I am at a loss to find out a substitute for the fallen star. May good luck attend on thee, do thou consult with Brahma (for the purpose of filling up the room) of this great asterism. Dhanishtha and other asterisms were created by Brahma, and Rohini used to serve the purpose of one such; and consequently their number was full. And in accordance with Sakra's advice, Krittika was assigned a place in the heavens, and that star presided over by Agni shines as if with seven heads. Vinata also said to Skanda, 'Thou art as a son to me, and entitled to offer me the funeral cakes (at my funeral obsequies). I desire, my son, to live with thee always.'
"Skanda replied, 'Be it so, all honour to thee! Do thou guide me with a mother's affection, and honoured by thy daughter-in-law, thou shalt always live with me.'"
"Markandeya continued, 'Then the great mothers spoke as follows to Skanda, 'We have been described by the learned as the mothers of all creatures. But we desire to be thy mothers, do thou honour us.'"
"Skanda replied, 'Ye are all as mothers to me, and I am your son. Tell me what I can do to please you."'
"The mothers replied, 'The ladies (Brahmi, Maheswari, &c.) were appointed as mothers of the world in bygone ages. We desire, O great god,
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that they be dispossessed of that dignity, and ourselves installed in their place, and that we, instead of them, be worshipped by the world. Do thou now restore to us those of our progeny, of whom we have been deprived, by them on thy account.'"
"Skanda replied, 'Ye shall not recover those that have been once given away, but I can give you other offspring if ye like.'" The mothers replied, 'We desire that living with thee and assuming different shapes we be able to eat up the progeny of those mothers and their guardians. Do thou grant us this favour.'"
"Skanda said, 'I can grant you progeny, but this topic on which ye have just now dilated is a very painful one. May ye be prosperous! All honour to you, ladies, do ye vouchsafe to them your protecting care.'"
"The mothers replied, 'We shall protect them, O Skanda, as thou desirest. Mayst thou be prosperous! But, O mighty being, we desire to live with thee always.'"
"Skanda replied, 'So long as children of the human kind do not attain the youthful state in the sixteenth year of their age, ye shall afflict them with your various forms, and I too shall confer on you a fierce inexhaustible spirit. And with that ye shall live happily, worshipped by all.'"
"Markandeya continued, 'And then a fiery powerful being came out of the body of Skanda for the purpose of devouring the progeny of mortal beings. He fell down upon the ground, senseless and hungry. And bidden by Skanda, that genius of evil assumed a terrific form. Skandapasmara is the name by which it is known among good Brahmanas. Vinata is called the terrific Sakuni graha (spirit of evil). She who is known as Putana Rakshasi by the learned is the graha called Putana; that fierce and terrible looking Rakshasa of a hideous appearance is also called the pisacha, Sita Putana. That fierce-looking spirit is the cause of abortion in women. Aditi is also known by the name of Revati; her evil spirit is called Raivata, and that terrible graha also afflicts children. Diti, the mother of the Daityas (Asuras), is also called Muhkamandika, and that terrible creature is very fond of the flesh of little children. Those male and female children, O Kaurava, who are said to have been begotten by Skanda, are spirit of evil and they destroy the foetus in the womb. They (the Kumaras) are known as the husbands of those very ladies, and children are seized unawares by these cruel spirits. And, O king, Surabhi who is called the mother of bovine kind by the wise is best ridden by the evil spirit Sakuni, who in company with her, devours children on this earth. And Sarama, the mother of dogs, also habitually kills human beings while still in the womb. She who is the mother of all trees has her abode in a karanja tree. She grants boons and has a placid countenance and is always favourably disposed towards all creatures. Those persons who desire to have children, bow down to her, who is seated in a karanja tree. These eighteen evil spirits fond of meat and wine, and others of the same kind, invariably take up their abode in the lying-in-room for ten days. Kadru introduces herself in a subtle form into the body of a pregnant woman and there she causes the destruction of the foetus, and the
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mother is made to give birth to a Naga (serpent). And that mother of the Gandharvas takes away the foetus, and for this reason, conception in woman turns out to be abortive. The mother of the Apsaras removes the foetus from the womb, and for this reason such conceptions are said to be stationary by the learned. The daughter of the Divinity of the Red Sea is said to have nursed Skanda,--she is worshipped under the name of Lohitayani on Kadamva trees. Arya acts the same part among female beings, as Rudra does among male ones. She is the mother of all children and is distinctly worshipped for their welfare. These that I have described are the evil spirits presiding over the destinies of young children, and until children attain their sixteenth year, these spirits exercise their influence for evil, and after that, for good. The whole body of male and female spirits that I have now described are always denominated by men as the spirits of Skanda. They are propitiated with burnt offerings, ablutions, unguents, sacrifices and other offerings, and particularly by the worship of Skanda. And, O king, when they are honoured and worshipped with due reverence, they bestow on men whatever is good for them, as also valour and long life. And now having bowed down to Maheswara, I shall describe the nature of those spirits who influence the destinies of men after they have attained their sixteenth year.
"The man who beholds gods while sleeping, or in a wakeful state soon turns mad, and the spirit under whose influence these hallucinations take place is called the celestial spirit. When a person beholds his dead ancestors while he is seated at ease, or lying in his bed, he soon loses his reason, and the spirit which causes this illusion of sensible perception, is called the ancestral spirit. The man who shows disrespect to the Siddhas and who is cursed by them in return, soon runs mad and the evil influence by which this is brought about, is called the Siddha spirit. And the spirit by whose influence a man smells sweet odour, and becomes cognisant of various tastes (when there are no odoriferous or tasteful substances about him) and soon becomes tormented, is called the Rakshasa spirit. And the spirit by whose action celestial musicians (Gandharvas) blend their existence into the constitution of a human being, and make him run mad in no time, is called the Gandharva spirit. And that evil spirit by whose influence men are always tormented by Pisachas, is called the Paisacha spirit. When the spirit of Yakshas enters into the system of a human being by some accident, he loses his reason immediately, and such a spirit is called the Yaksha spirit. The man who loses his reason on account of his mind being demoralised with vices, runs mad in no time, and his illness must be remedied according to methods prescribed in the Sastras. Men also run mad from perplexity, from fear, as also on beholding hideous sights. The remedy lies in quieting their minds. There are three classes of spirits, some are frolicsome, some are gluttonous, and some sensual. Until men attain the age of three score and ten, these evil influences continue to torment them, and then fever becomes the only evil spirit that afflicts sentient beings. These evil spirits always avoid those who have subdued their senses, who are self-restrained, of cleanly habits, god-fearing and free from laziness and contamination. I have thus described to thee, O king,
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the evil spirits that mould the destinies of men. Thou who art devoted to Maheswara art never troubled by them."

Book 3
Chapter 230

1 [vai]
      tatas te sahitāḥ sarve duryodhanam upāgaman
      abruvaṃś ca mahārāja yad ūcuḥ kauravaṃ prati
  2 gandharvair vārite sainye dhārtarāṣṭraḥ pratāpavān
      amarṣapūrṇaḥ sainyāni pratyabhāṣata bhārata
  3 śāsatainān adharmajñān mama vipriyakāriṇaḥ
      yadi prakrīḍito devaiḥ sarvaiḥ saha śatakratuḥ
  4 duryodhana vaco śrutvā dhārtarāṣṭrā mahābalāḥ
      sarva evābhisaṃnaddhā yodhāś cāpi sahasraśaḥ
  5 tataḥ pramathya gandharvāṃs tad vanaṃ viviśur balāt
      siṃhanādena mahatā pūrayanto diśo daśa
  6 tato 'parair avāryanta gandharvaiḥ kuru sainikāḥ
      te vāryamāṇā gandharvaiḥ sāmnaiva vasudhādhipa
      tān anādṛtya gandharvāṃs tad vanaṃ viviśur mahat
  7 yadā vācā na tiṣṭhanti dhārtarāṣṭrāḥ sarājakāḥ
      tatas te khecarāḥ sarve citrasene nyavedayan
  8 gandharvarājas tān sarvān abravīt kauravān prati
      anāryāñ śāsatety evaṃ citraseno 'tyamarṣaṇaḥ
  9 anujñātās tu gandharvāś citrasenena bhārata
      pragṛhītāyudhāḥ sarve dhārtarāṣṭrān abhidravan
  10 tān dṛṣṭvā patataḥ śīghrān gandharvān udyatāyudhān
     sarve te prādravan saṃkhye dhārtarāṣṭrasya paśyataḥ
 11 tān dṛṣṭvā dravataḥ sarvān dhārtarāṣṭrān parāṅmukhān
     vaikartanas tadā vīro nāsīt tatra parāṅmukhaḥ
 12 āpatantīṃ tu saṃprekṣya gandharvāṇāṃ mahācamūm
     mahatā śaravarṣeṇa rādheyaḥ pratyavārayat
 13 kṣurapair viśikhair bhallair vatsadantais tathāyasaiḥ
     gandharvāñ śataśābhyaghnaṁl laghutvāt sūtanandanaḥ
 14 pātayann uttamāṅgāni gandharvāṇāṃ mahārathāḥ
     kṣaṇena vyadhamat sarvāṃ citrasenasya vāhinīm
 15 te vadhyamānā gandharvāḥ sūtaputreṇa dhīmatā
     bhūya evābhyavartanta śataśo 'tha sahasraśaḥ
 16 gandharvabhūtā pṛthivī kṣaṇena samapadyata
     āpatadbhir mahāvegaiś citrasenasya sainikaiḥ
 17 atha duryodhano rājā śakuniś cāpi saubalaḥ
     duḥśāsano vikarṇaś ca ye cānye dhṛtarāṣṭrajāḥ
     nyahanaṃs tat tadā sainyaṃ rathair garuḍa nisvanaiḥ
 18 bhūyo ca yodhayām āsuḥ kṛtvā karṇam athāgrataḥ
     mahatā rathaghoṣeṇa hayacāreṇa cāpy uta
     vaikartanaṃ parīpsanto gandharvān samavārayan
 19 tataḥ saṃnyapatan sarve gandharvāḥ kauravaiḥ saha
     tadā sutumulaṃ yuddham abhaval lomaharṣaṇam
 20 tatas te mṛdavo 'bhūvan gandharvāḥ śarapīḍitāḥ
     uccukruśuś ca kauravyā gandharvān prekṣya pīḍitān
 21 gandharvāṃs trāsitān dṛṣṭvā citraseno 'tyamarṣaṇaḥ
     utpapātāsanāt kruddho vadhe teṣāṃ samāhitaḥ
 22 tato māyāstram āsthāya yuyudhe citramārgavit
     tayāmuhyanta kauravyāś citrasenasya māyayā
 23 ekaiko hi tadā yodho dhārtarāṣṭrasya bhārata
     paryavartata gandharvair daśabhir daśabhiḥ saha
 24 tataḥ saṃpīḍyamānās te balena mahatā tadā
     prādravanta raṇe bhītā yatra rājā yudhiṣṭhiraḥ
 25 bhajyamāneṣv anīkeṣu dhārtarāṣṭreṣu sarvaśaḥ
     karṇo vaikartano rājaṃs tasthau girir ivācalaḥ
 26 duryodhanaś ca karṇaś ca śakuniś cāpi saubalaḥ
     gandharvān yodhayāṃ cakruḥ samare bhṛśavikṣatāḥ
 27 sarva eva tu gandharvāḥ śataśo 'tha sahasraśaḥ
     jighāṃsamānāḥ sahitāḥ karṇam abhyadravan raṇe
 28 asibhiḥ paṭṭiśaiḥ śūlair gadābhiś ca mahābalāḥ
     sūtaputraṃ jighāṃsantaḥ samantāt paryavārayan
 29 anye 'sya yugamac chindan dhvajam anye nyapātayan
     īṣām anye hayān anye sūtam anye nyapātayan
 30 anye chatraṃ varūthaṃ ca vandhuraṃ ca tathāpare
     gandharvā bahusāhasrāḥ khaṇḍaśo 'bhyahanan ratham
 31 tato rathād avaplutya sūtaputro 'si carma bhṛt
     vikarṇa ratham āsthāya mokṣāyāśvān acodayat

SECTION CCXXX

Markandeya continued, "When Skanda had bestowed these powers, Swaha appeared to him and said, 'Thou art my natural son,--I desire that thou shalt grant exquisite happiness to me."
"Skanda replied, 'What sort of happiness dost thou wish to enjoy?'"
"Swaha replied, 'O mighty being, I am the favourite daughter of Daksha, by name Swaha; and from my youthful days I have been in love with Hutasana (the Fire-god); but that god, my son, does not understand my feelings. I desire to live for ever with him (as his wife).'"
"Skanda replied, 'From this day, lady, all the oblations that men of virtuous character, who swerve not from the path of virtue, will offer to their gods or ancestors with incantation of purifying hymns by Brahmanas, shall always be offered (through Agni) coupled with the name of Swaha, and thus, excellent lady, wilt thou always live associated with Agni, the god of fire.'"
"Markandeya continued, Thus addressed and honoured by Skanda, Swaha was greatly pleased; and associated with her husband Pavaka (the Fire-god), she honoured him in return.'"
"Then Brahma, the lord of all creatures, said to Mahasena, 'Do thou go and visit thy father Mahadeva, the conqueror of Tripura. Rudra coalescing with Agni (the Fire-god) and Uma with Swaha have combined to make thee invincible for the well-being of all creatures. And the semen of the high-souled Rudra cast into the reproductive organ of Uma was thrown back upon this hill, and hence the twin Mujika and Minjika came into being. A portion of it fell into the Blood Sea, another portion, into the rays of the sun, another upon the earth and thus was it distributed in five portions. Learned men ought to remember that these thy various and fierce-looking followers living on the flesh of animals were produced from the semen'. 'Be it so,' so saying, the high-souled Mahasena with fatherly love, honoured his father Maheswara."
"Markandeya continued, 'Men who are desirous of acquiring wealth, should worship those five classes of spirits with the sun flower, and for alleviation of diseases also worship must be rendered to them. The twin Mujika and Minjika begotten by Rudra must always be respected by persons desiring the welfare of little children; and persons who desire to have children born to them must always worship those female spirits who live on human flesh and are produced in trees. Thus all Pisachas are said to be divided into innumerable classes. And now, O king, listen to the origin of the bells and standards of Skanda. Airavata (Indra's elephant) is known to have had two bells of the name of Vaijayanti, and the keen-witted Sakra had them brought to him, and personally gave them to Guha. Visakha took one of those bells and Skanda the other. The standards of both Kartikeya and Visakha were
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of a red colour. That mighty god Mahasena was pleased with the toys that had been given to him by the gods. Surrounded by hosts of gods and Pisachas and seated on the Golden Mountain, he looked splendid in all the grandeur of prosperity. And that mountain covered with fine forests, also looked grand in his companionship, just as the Mandara hill abounding with excellent caves shines with the rays of the sun. The White Mountain was adorned with whole tracts of wood-land covered with blossoming Santanaka flowers and with forests of Karavira, Parijata, Jana and Asoke trees,--as also with wild tracts overgrown with Kadamva trees; and it abounded with herds of celestial deer and flocks of celestial birds. And the rumbling of clouds serving the purpose of musical instruments sounded like the murmur of an agitated sea, and celestial Gandharvas and Apsaras began to dance. And there arose a great sound of joy from the merriment of all creatures. Thus the whole world with Indra himself seemed to have been transferred to the White Mountain. And all the people began to observe Skanda with satisfaction in their looks, and they did not at all feel tired of doing so."
Markandeya continued, "When that adorable son of the Fire-god was anointed as leader of the celestial army, that grand and happy lord, Hara (Mahadeva) riding with Parvati in a chariot shining with sunlike refulgence repaired to a place called Bhadravata. His excellent chariot was drawn by a thousand lions and managed by Kala. They passed through blank space, and seemed as if they were about to devour the sky; and striking terror into the heart of all creatures in the mobile divisions of the worlds, those maned beasts flitted through the air, uttering fearful growls. And that lord of all animals (Mahadeva) seated in that chariot with Uma, looked like the sun with flames of lightning illuminating masses of clouds begirt with Indra's bow (rainbow). He was preceded by that adorable Lord of riches riding on the backs of human beings with his attendant Guhyakas riding in his beautiful car Pushpaka. And Sakra too riding on his elephant Airavata and accompanied by other gods brought up the rear of Mahadeva, the granter of boons, marching in this way at the head of the celestial army. And the great Yaksha Amogha with his attendants--the Jambhaka Yakshas and other Rakshasas decorated with garlands of flowers--obtained a place in the right wing of his army; and many gods of wonderful fighting powers in company with the Vasus and the Rudras, also marched with the right division of his army. And the terrible-looking Yama too in company with Death marched with him. (followed by hundreds of terrible diseases); and behind him was carried the terrible, sharp-pointed, well-decorated trident of Siva, called Vijaya. And Varuna, the adorable lord of waters with his terrible Pasa, 1 and surrounded by numerous aquatic animals, marched slowly with the trident. And the trident Vijaya was followed by the Pattisa 2 of Rudra guarded by maces, balls, clubs and other excellent weapons. And the Pattisa, O king, was followed by the bright umbrella of Rudra and the Kamandalu served by the Maharshis;
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and on it progressed in the company of Bhrigu, Angiras and others. And behind all these rode Rudra in his white chariot, re-assuring the gods with the exhibition of his powers. And rivers and lakes and seas, Apsaras, Rishis, Celestials, Gandharvas and serpents, stars, planets, and the children of gods, as also many women, followed him in his train. These handsome-looking ladies proceeded scattering flowers all around; and the clouds marched, having made their obeisance to that god (Mahadeva) armed with the Pinaka bow. And some of them held a white umbrella over his head, and Agni (the Fire god) and Vayu (the god of winds) busied themselves with two hairy fans (emblems of royalty). And, O king, he was followed by the glorious Indra accompanied by the Rajarshis, and singing the praise of that god with the emblem of the bull. And Gauri, Vidya, Gandhari, Kesini, and the lady called Mitra in company with Savitri, all proceeded in the train of Parvati, as also all the Vidyas (presiding deities of all branches of knowledge) that were created by the learned. The Rakshasa spirit who delivers to different battalions the commands which are implicitly obeyed by Indra and other gods, advanced in front of the army as standard-bearer. And that foremost of Rakshasas, by name Pingala, the friend of Rudra, who is always busy in places where corpses are burnt, and who is agreeable to all people, marched with them merrily, at one time going ahead of the army, and falling behind again at another, his movements being uncertain. Virtuous actions are the offerings with which the god Rudra is worshipped by mortals. He who is also called Siva, the omnipotent god, armed with the Pinaka bow, is Maheswara. He is worshipped in various forms.
"The son of Krittika, the leader of the celestial army, respectful to Brahmanas, surrounded by the celestial forces, also followed that lord of the gods. And then Mahadeva said these weighty words to Mahasena, 'Do thou carefully command the seventh army corps of the celestial forces.'
"Skanda replied, 'Very well, my lord! I shall command the seventh army corps. Now tell me quickly if there is anything else to be done.'
"Rudra said, 'Thou shall always find me in the field of action. By looking up to me and by devotion to me shalt thou attain great welfare.'
"Markandeya continued, 'With these words Maheswara received him in his embrace, and then dismissed him. And, O great king, after the dismissal of Skanda, prodigies of various kinds occurred to disturb the equanimity of the gods.'
"The firmament with the stars was in a blaze, and the whole universe in a state of utter confusion. The earth quaked and gave forth a rumbling sound, and darkness overspread the whole world. Then observing this terrible catastrophe, Sankara with the estimable Uma, and the celestials with the great Maharshis, were much exercised in mind. And when they had fallen into this state of confusion, there appeared before them a fierce and mighty host armed with various weapons, and looking like a mass of clouds and rocks. Those terrible and countless beings, speaking different languages directed their movements towards the point where Sankara and the celestials stood. They hurled into the ranks of the celestial army flights
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of arrows in all directions, masses of rock, maces, sataghnis, prasas and parighas. The celestial army was thrown into a state of confusion by a shower of these terrible weapons and their ranks were seen to waver. The Danavas made a great havoc by cutting up their soldiers, horses, elephants, chariots and arms. And the celestial troops then seemed as if they were about to turn their backs upon the enemy. And numbers of them fell, slain by the Asuras, like large trees in a forest burnt in a conflagration. Those dwellers of heaven fell with their heads, separated from their bodies, and having none to lead them in that fearful battle, they were slaughtered by the enemy. And then the god Purandara (Indra), the slayer of Vala, observing that they were unsteady and hard-pressed by the Asuras, tried to rally them with this speech, 'Do not be afraid, ye heroes, may success attend your efforts! Do ye all take up your arms, and resolve upon manly conduct, and ye will meet with no more misfortune, and defeat those wicked and terrible-looking Danavas. May ye be successful! Do ye fall upon the Danavas with me.'
"The dwellers of heaven were re-assured on hearing this speech from Sakra; and under his leadership, they again rushed against the Danavas. And then the thirty-three crores of gods and all the powerful Marutas and the Sadhyas with the Vasus returned to the charge. And the arrows which they angrily discharged against the enemy drew a large quantity of blood from the bodies of the Daityas and of their horses and elephants. And those sharp arrows passing through their bodies fell upon the ground, looking like so many snakes falling from the sides of a hill. And, O king, the Daityas pierced by those arrows fell fast on all sides, looking like so many detached masses of clouds. Then the Danava host, struck with panic at that charge of the celestials on the field of battle, wavered at that shower of various weapons. Then all the gods loudly gave vent to their joy, with arms ready to strike; and the celestial bands too struck up various airs. Thus took place that encounter, so fearful to both sides: for all the battle-field was covered with blood and strewn with the bodies of both gods and Asuras. But the gods were soon worsted all on a sudden, and the terrible Danavas again made a great havoc of the celestial army. Then the Asuras, drums struck up and their shrill bugles were sounded; and the Danava chiefs yelled their terrific war-cry.
"Then a powerful Danava, taking a huge mass of rock in his hands, came out of that terrible Daitya army. He looked like the sun peering forth from against a mass of dark clouds. And, O king, the celestials, beholding that he was about to hurl that mass of rock at them, fled in confusion. But they were pursued by Mahisha, who hurled that hillock at them. And, O lord of the world, by the falling of that mass of rock, ten thousand warriors of the celestial army were crushed to the ground and breathed their last. And this act of Mahisha struck terror into the hearts of the gods, and with his attendant Danavas he fell upon them like a lion attacking a herd of deer. And when Indra and the other celestials observed that Mahisha was advancing to the charge, they fled, leaving behind their arms and colours. And Mahisha was greatly enraged at this, and he quickly advanced towards the
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chariot of Rudra; and reaching near, he seized its pole with his hands. And when Mahisha in a fit of rage had thus seized the chariot of Rudra, all the Earth began to groan and the great Rishis lost their senses. And Daityas of huge proportions, looking like dark clouds, were boisterous with joy, thinking that victory was assured to them. And although that adorable god (Rudra) was in that plight, yet he did not think it worth while to kill Mahisha in battle; he remembered that Skanda would deal the deathblow to that evil-minded Asura. And the fiery Mahisha, contemplating with satisfaction the prize (the chariot of Rudra) which he had secured, sounded his war-cry, to the great alarm of the gods and the joy of the Daityas. And when the gods were in that fearful predicament, the mighty Mahasena, burning with anger, and looking grand like the Sun advanced to their rescue. And that lordly being was clad in blazing red and decked with a wreath of red flowers. And cased in armour of gold he rode in a gold-coloured chariot bright as the Sun and drawn by chestnut horses. And at his sight the army of the daityas was suddenly dispirited on the field of battle. And, O great king, the mighty Mahasena discharged a bright Sakti for the destruction of Mahisha. That missile cut off the head of Mahisha, and he fell upon the ground and died. And his head massive as a hillock, falling on the ground, barred the entrance to the country of the Northern Kurus, extending in length for sixteen Yojanas though at present the people of that country pass easily by that gate.
"It was observed both by the gods and the Danavas that Skanda hurled his sakti again and again on the field of battle, and that it returned to his hands, after killing thousands of the enemy's forces. And the terrible Danavas fell in large numbers by the arrows of the wise Mahasena. And then a panic seized them, and the followers of Skanda began to slay and eat them up by thousands and drink their blood. And they joyously exterminated the Danavas in no time, just as the sun destroys darkness, or as fire destroys a forest, or as the winds drive away the clouds. And in this manner the famous Skanda defeated all his enemies. And the gods came to congratulate him, and he, in turn, paid his respects to Maheswara. And that son of Krittika looked grand like the sun in all the glory of his effulgence. And when the enemy was completely defeated by Skanda and when Maheswara left the battle-field, Purandara embraced Mahasena and said to him, 'This Mahisha, who was made invincible by the favour of Brahma hath been killed by thee. O best of warriors, the gods were like grass to him. O strong-limbed hero, thou hast removed a thorn of the celestials. Thou hast killed in battle hundreds of Danavas equal in valour to Mahisha who were all hostile to us, and who used to harass us before. And thy followers too have devoured them by hundreds. Thou art, O mighty being, invincible in battle like Uma's lord; and this victory shall be celebrated as thy first achievement, and thy fame shall be undying in the three worlds. And, O strong-armed god, all the gods will yield their allegiance to thee.' Having spoken thus to Mahasena, the husband of Sachi left the place accompanied by the gods and with the permission of the adorable three-eyed god (Siva). And Rudra returned to Bhadravata, and the celestials too returned to their
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respective abodes. And Rudra spoke, addressing the gods, 'Ye must render allegiance to Skanda just as ye do unto me.' And that son of the Fire-god, having killed the Danavas hath conquered the three worlds, in one day, and he hath been worshipped by the great Rishis. The Brahmana who with due attention readeth this story of the birth of Skanda, attaineth to great prosperity in this world and the companionship of Skanda hereafter."
Yudhishthira said, "O good and adorable Brahmana, I wish to know the different names of that high-souled being, by which he is celebrated throughout the three worlds."
Vaisampayana continued, "Thus addressed by the Pandava in that assembly of Rishis, the worshipful Markandeya of high ascetic merit replied, 'Agneya (Son of Agni), Skanda (Cast-off), Diptakirti (Of blazing fame), Anamaya (Always hale), Mayuraketu (Peacock-bannered), Dharmatman (The virtuous-souled), Bhutesa (The lord of all creatures), Mahishardana (The slayer of Mahisha), Kamajit (The subjugator of desires), Kamada (The fulfiller of desires), Kanta (The handsome), Satyavak (The truthful in speech), Bhuvaneswara (The lord of the universe), Sisu (The child), Sighra (The quick), Suchi (The pure), Chanda (The fiery), Diptavarna (The bright-complexioned), Subhanana (Of beautiful face), Amogha (Incapable of being baffled), Anagha (The sinless), Rudra (The terrible), Priya (The favourite), Chandranana (Of face like the moon), Dipta-sasti (The wielder of the blazing lance), Prasantatman (Of tranquil soul), Bhadrakrit (The doer of good), Kutamahana (The chamber of even the wicked), Shashthipriya (True favourite of Shashthi), Pavitra (The holy), Matrivatsala (The reverencer of his mother), Kanya-bhartri (The protector of virgins), Vibhakta (Diffused over the universe), Swaheya (The son of Swaha), Revatisuta (The child of Revati), Prabhu (The Lord), Neta (The leader), Visakha (Reared up by Visakha), Naigameya (Sprang from the Veda), Suduschara (Difficult of propitiation), Suvrata (Of excellent vows), Lalita (The beautiful), Valakridanaka-priya (Fond of toys), Khacharin (The ranger of skies), Brahmacharin (The chaste), Sura (The brave), Saravanodbhava (Born in a forest of heath), Viswamitra priya (The favourite of Viswamitra), Devasena-priya (The lover of Devasena), Vasudeva-priya (The beloved of Vasudeva), and Priya-krit (The doer of agreeable things)--these are the divine names of Kartikeya. Whoever repeateth them, undoubtedly secureth fame, wealth, and salvation."
'Markandeya continued, "O valiant scion of Kuru's race, I shall now with due devotion pray to that unrivalled, mighty, six-faced, and valiant Guha who is worshipped by gods and Rishis, enumerating his other titles of distinction: do thou listen to them: Thou art devoted to Brahma, begotten of Brahma, and versed in the mysteries of Brahma. Thou art called Brahmasaya, and thou art the foremost of those who are possessed of Brahma. Thou art fond of Brahma, thou art austere like the Brahmanas and art versed in the great mystery of Brahma and the leader of the Brahmanas. Thou art Swaha, thou art Swadha, and thou art the holiest of the holy, and art invoked in hymns and celebrated as the six-flamed fire. Thou art the year, thou art
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the six seasons, thou art the months, the (lunar) half months, the (solar) declinations, and the cardinal points of space. Thou art lotus-eyed. Thou art possessed of a lily-like face. Thou hast a thousand faces and a thousand arms. Thou art the ruler of the universe, thou art the great Oblation, and thou art the animating spirit of all the gods and the Asuras. Thou art the great leader of armies. Thou art Prachanda (furious), thou art the Lord, and thou art the great master and the conqueror of thine enemies. Thou art, Sahasrabhu (multiform), Sahasratusti (a thousand times content), Sahasrabhuk (devourer of everything), and Sahasrapad (of a thousand legs), and thou art the earth itself. Thou art possessed of infinite forms and thousand heads and great strength. According to thine own inclinations thou hast appeared as the son of Ganga, Swaha, Mahi, or Krittika. O six-faced god, thou dost play with the cock and assume different forms according to thy will. Thou art Daksha. Soma, the Maruta, Dharma, Vayu, the prince of mountains, and Indra, for all time. Thou art mighty, the most eternal of all eternal things, and the lord of all lords. Thou art the progenitor of Truth, the destroyer of Diti's progeny (Asuras), and the great conqueror of the enemies of the celestials. Thou art the personation of virtue and being thyself vast and minute, thou art acquainted with the highest and lowest points of virtuous acts, and the mysteries of Brahma. O foremost of all gods and high-souled lord of the Universe, this whole creation is over-spread with thy energy! I have thus prayed to thee according to the best of my power. I salute thee who art possessed of twelve eyes and many hands. Thy remaining attributes transcend my powers of comprehension!'
The Brahmana who with due attention readeth this story of the birth of Skanda, or relateth it unto Brahmanas, or hears it narrated by regenerate men, attaineth to wealth, long life, fame, children, as also victory, prosperity and contentment, and the companionship of Skanda."

Book 3
Chapter 231

 1 [vai]
      gandharvais tu mahārāja bhagne karṇe mahārathe
      saṃprādravac camūḥ sarvā dhārtarāṣṭrasya paśyataḥ
  2 tān dṛṣṭvā dravataḥ sarvān dhārtarāṣṭrān parāṅmukhān
      duryodhano mahārāja nāsīt tatra parāṅmukhaḥ
  3 tām āpatantīṃ saṃprekṣya gandharvāṇāṃ mahācamūm
      mahatā śaravarṣeṇa so 'bhyavarṣad ariṃdamaḥ
  4 acintyaśaravarṣaṃ tu gandharvās tasya taṃ ratham
      duryodhanaṃ jighāṃsantaḥ samantāt paryavārayan
  5 yugamīṣāṃ varūthaṃ ca tathaiva dhvajasārathī
      aśvāṃs triveṇuṃ talpaṃ ca tilaśo 'bhyahanad ratham
  6 duryodhanaṃ citraseno virathaṃ patitaṃ bhuvi
      abhidrutya mahābāhur jīvagrāham athāgrahīt
  7 tasmin gṛhīte rājendra sthitaṃ duḥśāsanaṃ rathe
      paryagṛhṇanta gandharvāḥ parivārya samantataḥ
  8 viviṃśatiṃ citrasenam ādāyānye pradudruvuḥ
      vindānuvindāv apare rājadārāṃś ca sarvaśaḥ
  9 sainyās tu dhārtarāṣṭrasya gandharvaiḥ samabhidrutāḥ
      pūrvaṃ prabhagnaiḥ sahitāḥ pāṇḍavān abhyayus tadā
  10 śakaṭāpaṇa veśyāś ca yānayugyaṃ ca sarvaśaḥ
     śaraṇaṃ pāṇḍavāñ jagmur hriyamāṇe mahīpatau
 11 priyadarśano mahābāhur dhārtarāṣṭro mahābalaḥ
     gandharvair hriyate rājā pārthās tam anudhāvata
 12 duḥśāsano durviṣaho durmukho durjayas tathā
     baddhvā hriyante gandharvai rājadārāś ca sarvaśaḥ
 13 iti duryodhanāmātyāḥ krośanto rājagṛddhinaḥ
     ārtā dīnasvarāḥ sarve yudhiṣṭhiram upāgaman
 14 tāṃs tathā vyathitān dīnān bhikṣamāṇān yudhiṣṭhiram
     vṛddhān duryodhanāmātyān bhimaseno 'bhyabhāṣata
 15 anyathā vartamānānām artho jātāyam anyathā
     asmābhir yad anuṣṭheyaṃ gandharvais tad anuṣṭhitam
 16 durmantritam idaṃ tāta rājño durdyūta devinaḥ
     dveṣṭāram anye klībasya pātayantīti naḥ śrutam
 17 tad idaṃ kṛtaṃ naḥ pratyakṣaṃ gandharvai ratimānuṣam
     diṣṭyā loke pumān asti kaś cid asmatpriye sthitaḥ
     yenāsmākaṃ hṛto bhāra āsīnānāṃ sukhāvahaḥ
 18 śītavātātapa sahāṃs tapasā caiva karśitān
     samastho viṣamasthān hi draṣṭum icchati durmatiḥ
 19 adharmacāriṇas tasya kauravyasya durātmanaḥ
     ye śīlam anuvartante te paśyanti parābhavam
 20 adharmo hi kṛtas tena yenaitad upaśikṣitam
     anṛśaṃsās tu kaunteyās tasyādhyakṣān bravīmi vaḥ
 21 evaṃ bruvāṇaṃ kaunteyaṃ bhīmasenam amarṣaṇam
     na kālaḥ paruṣasyāyam iti rājābhyabhāṣata

SECTION CCXXXI

(Draupadi-Satyabhama Samvada)

Vaisampayana said, "After those Brahmanas and the illustrious sons of Pandu had taken their seats, Draupadi and Satyabhama entered the hermitage. And with hearts full of joy the two ladies laughed merrily and seated themselves at their ease. And, O king, those ladies, who always spake sweetly to each other, having met after a long time, began to talk upon various delightful topics arising out of the stories of the Kurus and the Yadus. And the slender-waisted Satyabhama, the favourite wife of Krishna and the daughter of Satrajit, then asked Draupadi in private, saying, 'By what behaviour is it, O daughter of Drupada, that thou art able to rule the sons of Pandu--those heroes endued with strength and beauty and like unto the Lokapalas themselves? Beautiful lady, how is it that they are so obedient to thee and are never angry with thee? Without doubt the sons of Pandu, O thou of lovely features, are ever submissive to thee and watchful to do thy bidding!
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[paragraph continues] Tell me, O lady, the reason of this. Is it practice of vows, or asceticism, or incantation or drug at the time of the bath (in season) or the efficacy of science, or the influence of youthful appearance, or the recitation of particular formulae, or Homa, or collyrium and other medicaments? Tell me now, O princess of Panchala, of that blessed and auspicious thing by which, O Krishna, Krishna may ever be obedient to me."
"When the celebrated Satyabhama, having said this, ceased, the chaste and blessed daughter of Drupada answered her, saying, 'Thou askedest me, O Satyabhama, of the practices of women that are wicked. How can I answer thee, O lady, about the cause that is pursued by wicked females? It doth not become thee, lady, to pursue the questions, or doubt me, after this, for thou art endued with intelligence and art the favourite wife of Krishna. When the husband learns that his wife is addicted to incantations and drugs, from that hour he beginneth to dread her like a serpent ensconced in his sleeping chamber. And can a man that is troubled with fear have peace, and how can one that hath no peace have happiness? A husband can never be made obedient by his wife's incantations. We hear of painful diseases being transmitted by enemies. Indeed, they that desire to slay others, send poison in the shape of customary gifts, so that the man that taketh the powders so sent, by tongue or skin, is, without doubt, speedily deprived of life. Women have sometimes caused dropsy and leprosy, decrepitude and impotence and idiocy and blindness and deafness in men. These wicked women, ever treading in the path of sin, do sometimes (by these means) injure their husbands. But the wife should never do the least injury to her lord. Hear now, O illustrious lady, of the behaviour I adopt towards the high-souled sons of Pandu. Keeping aside vanity, and controlling desire and wrath, I always serve with devotion the sons of Pandu with their wives. Restraining jealousy, with deep devotion of heart, without a sense of degradation at the services I perform, I wait upon my husbands. Ever fearing to utter what is evil or false, or to look or sit or walk with impropriety, or cast glances indicative of the feelings of the heart, do I serve the sons of Pritha--those mighty warriors blazing like the sun or fire, and handsome as the moon, those endued with fierce energy and prowess, and capable of slaying their foes by a glance of the eye. Celestial, or man, or Gandharva, young or decked with ornaments, wealthy or comely of person, none else my heart liketh. I never bathe or eat or sleep till he that is my husband hath bathed or eaten or slept,--till, in fact, our attendants have bathed, eaten, or slept. Whether returning from the field, the forest, or the town, hastily rising up I always salute my husband with water and a seat. I always keep the house and all household articles and the food that is to be taken well-ordered and clean. Carefully do I keep the rice, and serve the food at the proper time. I never indulge in angry and fretful speech, and never imitate women that are wicked. Keeping idleness at distance I always do what is agreeable. I never laugh except at a jest, and never stay for any length of time at the house-gate. I never stay long in places for answering calls of nature, nor in pleasure-gardens attached to the house. I always refrain from laughing loudly and indulging in high passion, and
p. 474
from everything that may give offence. Indeed, O Satyabhama, I always am engaged in waiting upon my lords. A separation from my lords is never agreeable to me. When my husband leaveth home for the sake of any relative, then renouncing flowers and fragrant paste of every kind, I begin to undergo penances. Whatever my husband drinketh not, whatever my husband eateth not, whatever my husband enjoyeth not, I ever renounce. O beautiful lady, decked in ornaments and ever controlled by the instruction imparted to me, I always devotedly seek the good of my lord. Those duties that my mother-in-law had told me of in respect of relatives, as also the duties of alms-giving, of offering worship to the gods, of oblations to the diseased, of boiling food in pots on auspicious days for offer to ancestors and guests of reverence and service to those that deserve our regards, and all else that is known to me, I always discharge day and night, without idleness of any kind. Having with my whole heart recourse to humility and approved rules I serve my meek and truthful lords ever observant of virtue, regarding them as poisonous snakes capable of being excited at a trifle. I think that to be eternal virtue for women which is based upon a regard for the husband. The husband is the wife's god, and he is her refuge. Indeed, there is no other refuge for her. How can, then, the wife do the least injury to her lord? I never, in sleeping or eating or adorning any person, act against the wishes of my lord, and always guided by my husbands, I never speak ill of my mother-in-law. O blessed lady, my husbands have become obedient to me in consequence of my diligence, my alacrity, and the humility with which I serve superiors. Personally do I wait every day with food and drink and clothes upon the revered and truthful Kunti--that mother of heroes. Never do I show any preference for myself over her in matters of food and attire, and never do I reprove in words that princess equal unto the Earth herself in forgiveness. Formerly, eight thousand Brahmanas were daily fed in the palace of Yudhishthira from off plates of gold. And eighty thousand Brahmanas also of the Snataka sect leading domestic lives were entertained by Yudhishthira with thirty serving-maids assigned to each. Besides these, ten thousand yatis with the vital seed drawn up, had their pure food carried unto them in plates of gold. All these Brahamanas that were the utterers of the Veda, I used to worship duly with food, drink, and raiment taken from stores only after a portion thereof had been dedicated to the Viswadeva. 1 The illustrious son of Kunti had a hundred thousand well-dressed serving-maids with bracelets on arms and golden ornaments on necks, and decked with costly garlands and wreaths and gold in profusion, and sprinkled with sandal paste. And adorned with jewels and gold they were all skilled in singing and dancing. O lady, I knew the names and features of all those girls, as also what they are and what they were, and what they did not. Kunti's son of great intelligence
p. 475
had also a hundred thousand maid-servants who daily used to feed guests, with plates of gold in their hands. And while Yudhishthira lived in Indraprastha a hundred thousand horses and a hundred thousand elephants used to follow in his train. These were the possessions of Yudhisthira while he ruled the earth. It was I however, O lady, who regulated their number and framed the rules to be observed in respect of them; and it was I who had to listen to all complaints about them. Indeed, I knew everything about what the maid-servants of the palace and other classes of attendants, even the cow-herds and the shepherds of the royal establishment, did or did not. O blessed and illustrious lady, it was I alone amongst the Pandavas who knew the income and expenditure of the king and what their whole wealth was. And those bulls among the Bharatas, throwing upon me the burden of looking after all those that were to be fed by them, would, O thou of handsome face, pay their court to me. And this load, so heavy and incapable of being borne by persons of evil heart, I used to bear day and night, sacrificing my ease, and all the while affectionately devoted to them. And while my husbands were engaged in the pursuit of virtue, I only supervised their treasury inexhaustible like the ever-filled receptacle of Varuna. Day and night bearing hunger and thirst, I used to serve the Kuru princes, so that my nights and days were equal to me. I used to wake up first and go to bed last. This, O Satyabhama, hath ever been my charm for making my husbands obedient to me! This great art hath ever been known to me for making my husbands obedient to me. Never have I practised the charms of wicked women, nor do I ever wish to practise them."
Vaisampayana continued, "Hearing those words of virtuous import uttered by Krishna, Satyabhama, having first reverenced the virtuous princess of Panchala, answered saying, 'O princess of Panchala, I have been guilty, O daughter of Yajnasena, forgive me! Among friends, conversations in jest arise naturally, and without premeditation."

Book 3
Chapter 232

1 [y]
      asmān abhigatāṃs tāta bhayārtāñ śaraṇaiṣiṇaḥ
      kauravān viṣamaprāptān kathaṃ brūyās tam īdṛśam
  2 bhavanti bhedā jñātīnāṃ kalahāś ca vṛkodara
      prasaktāni ca vairāṇi jñātidharmo na naśyati
  3 yadā tu kaś cij jñātīnāṃ bāhyaḥ prārthayate kulam
      na marṣayanti tat santo bāhyenābhipramarṣaṇam
  4 jānāti hy eṣa durbuddhir asmān iha ciroṣitān
      sa eṣa paribhūyāsmān akārṣīd idam apriyam
  5 duryodhanasya grahaṇād gandharveṇa balād raṇe
      strīṇāṃ bāhyābhimarśāc ca hataṃ bhavati naḥ kulam
  6 śaraṇaṃ ca prapannānāṃ trāṇārthaṃ ca kulasya naḥ
      uttiṣṭhadhvaṃ naravyāghrāḥ sajjībhavata māciram
  7 arjunaś ca yamau caiva tvaṃ ca bhīmāparājitaḥ
      mokṣayadhvaṃ dhārtarāṣṭraṃ hriyamāṇaṃ suyodhanam
  8 ete rathā naravyāghrāḥ sarvaśastrasamanvitāḥ
      indrasenādibhiḥ sūtaiḥ saṃyatāḥ kanakadhvajāḥ
  9 etān āsthāya vai tāta gandharvān yoddhum āhave
      suyodhanasya mokṣāya prayatadhvam atandritāḥ
  10 ya eva kaś cid rājanyaḥ śaraṇārtham ihāgatam
     paraṃ śaktyābhirakṣeta kiṃ punas tvaṃ vṛkodara
 11 ka ihānyo bhavet trāṇam abhidhāveti coditaḥ
     prāñjaliṃ śaraṇāpannaṃ dṛṣṭvā śatrum api dhruvam
 12 varapradānaṃ rājyaṃ ca putra janma ca pāṇḍava
     śatroś ca mokṣaṇaṃ kleśāt trīṇi caikaṃ ca tat samam
 13 kiṃ hy abhyadhikam etasmād yad āpannaḥ suyodhanaḥ
     tvad bāhubalam āśritya jīvitaṃ parimārgati
 14 svayam eva pradhāveyaṃ yadi na syād vṛkodara
     vitato 'yaṃ kratur vīra na hi me 'tra vicāraṇā
 15 sāmnaiva tu yathā bhīma mokṣayethāḥ suyodhanam
     tathā sarvair upāyais tvaṃ yatethāḥ kurunandana
 16 na sāmnā pratipadyeta yadi gandharvarāḍ asau
     parākrameṇa mṛdunā mokṣayethāḥ suyodhanam
 17 athāsau mṛdu yuddhena na muñced bhīmakauravān
     sarvopāyair vimocyās te nigṛhya paripanthinaḥ
 18 etāvad dhi mayā śakyaṃ saṃdeṣṭuṃ vai vṛkodara
     vaitāne karmaṇi tate vartamāne ca bhārata
 19 [vai]
     ajātaśatror vacanaṃ tac chrutvā tu dhanaṃjayaḥ
     pratijajñe guror vākyaṃ kauravāṇāṃ vimokṣaṇam
 20 [arj]
     yadi sāmnā na mokṣyanti gandhavā dhṛtarāṣṭrajān
     adya gandharvarājasya bhūmiḥ pāsyati śoṇitam
 21 [vai]
     arjunasya tu tāṃ śrutvā pratijñāṃ satyavādinaḥ
     kauravāṇāṃ tadā rājan punaḥ pratyāgataṃ manaḥ

SECTION CCXXXII

"Draupadi said, 'I shall now indicate to thee, for attracting the heart of thy husbands a way that is free from deceit. By adopting it duly, dear friend, thou will be able to draw away thy lord from other females. In all the worlds, including that of the celestials, there is no god equal, O Satyabhama, unto the husband. When he is gratified with thee, thou mayst have (from thy husband) every object of desire; when he is angry, all these may be lost. It is from her husband that the wife obtaineth offspring and various articles of enjoyment. It is from thy husband that thou mayst have handsome beds and seats, and robes and garlands, and perfumes, and great fame and heaven itself hereafter. One cannot obtain happiness here by means that are easy. Indeed, the woman that is chaste, obtains weal with woe. Always adore Krishna, therefore, with friendship and love physical sufferings. And do thou also act in a way, by offering handsome seats and excellent garlands
p. 476
and various perfumes and prompt service, that he may be devoted to thee, thinking, 'I am truly loved by her!' Hearing the voice of thy lord at the gate, rise thou up from thy seat and stay in readiness within the room. And as soon as thou seest him enter thy chamber, worship him by promptly offering him a seat and water to wash his feet. And even when he commands a maidservant to do anything, get thou up and do it thyself. Let Krishna understand this temper of thy mind and know that thou adorest him with all thy heart. And, O Satyabhama, whatever thy lord speaketh before thee, do not blab of it even if it may not deserve concealment,--for if any of thy co-wives were to speak of it unto Vasudeva, he might be irritated with thee. Feed thou by every means in thy power those that are dear and devoted to thy lord and always seek his good. Thou shouldst, however, always keep thyself aloof from those that are hostile to and against thy lord and seek to do him injury, as also from those that are addicted to deceit. Foregoing all excitement and carelessness in the presence of men, conceal thy inclinations by observing silence, and thou shouldst not stay or converse in private even with thy sons, Pradyumna and Samva. Thou shouldst form attachments with only such females as are high-born and sinless and devoted to their lords, and thou shouldst always shun women that are wrathful, addicted to drinks, gluttonous, thievish, wicked and fickle. Behaviour such as this is reputable and productive of prosperity; and while it is capable of neutralising hostility, it also leadeth to heaven. Therefore, worship thou thy husband, decking thyself in costly garlands and ornaments and smearing thyself with unguents and excellent perfumes."

Book 3
Chapter 233

[vai]
      yudhiṣṭhiravacaḥ śrutvā bhīmasenapurogamāḥ
      prahṛṣṭavadanāḥ sarve samuttasthur nararṣabhāḥ
  2 abhedyāni tataḥ sarve samanahyanta bhārata
      jāmbūnadavicitrāṇi kavacāni mahārathāḥ
  3 te daṃśitā rathaiḥ sarve dhvajinaḥ saśarāsanāḥ
      pāṇḍavāḥ pratyadṛśyanta jvalitā iva pāvakāḥ
  4 tān rathān sādhu saṃpannān saṃyuktāñ javanair hayaiḥ
      āsthāya rathaśārdūlāḥ śīghram eva yayus tataḥ
  5 tataḥ kaurava sainyānāṃ prādurāsīn mahāsvanaḥ
      prayātān sahitān dṛṣṭvā pāṇḍuputrān mahārathān
  6 jitakāśinaś ca khacarās tvaritāś ca mahārathāḥ
      kṣaṇenaiva vane tasmin samājagmur abhītavat
  7 nyavartanta tataḥ sarve gandharvā jitakāśinaḥ
      dṛṣṭvā rathagatān vīrān pāṇḍavāṃś caturo raṇe
  8 tāṃs tu vibhrājato dṛṣṭvā lokapālān ivodyatān
      vyūḍhānīkā vyatiṣṭhanta gandhamādanavāsinaḥ
  9 rājñas tu vacanaṃ śrutvā dharmarājasya dhīmataḥ
      krameṇa mṛdunā yuddham upakrāmanta bhārata
  10 na tu gandharvarājasya sainikā mandacetasaḥ
     śakyante mṛdunā śreyo pratipādayituṃ tadā
 11 tatas tān yudhi durdharṣaḥ savyasācī paraṃtapaḥ
     sāntvapūrvam idaṃ vākyam uvāca khacarān raṇe
 12 naitad gandharvarājasya yuktaṃ karma jugupsitam
     paradārābhimarśaś ca mānuṣaiś ca samāgamaḥ
 13 utsṛjadhvaṃ mahāvīryān dhṛtarāṣṭra sutān imān
     dārāṃś caiṣāṃ vimuñcadhvaṃ dharmarājasya śāsanāt
 14 evam uktās tu gandharvāḥ pāṇḍavena yaśasvinā
     utsmayantas tadā pārtham idaṃ vacanam abruvan
 15 ekasyaiva vayaṃ tāta kuryāma vacanaṃ bhuvi
     yasya śāsanam ājñāya carāma vigatajvarāḥ
 16 tenaikena yathādiṣṭaṃ tathā vartāma bhārata
     na śāstā vidyate 'smākam anyas tasmāt sureśvarāt
 17 evam uktas tu gandharvaiḥ kuntīputro dhanaṃjayaḥ
     gandharvān punar evedaṃ vacanaṃ pratyabhāṣata
 18 yadi sāmnā na mokṣadhvaṃ gandharvā dhṛtarāṣṭrajam
     mokṣayiṣyāmi vikramya svayam eva suyodhanam
 19 evam uktvā tataḥ pārthaḥ savyasācī dhanaṃjayaḥ
     sasarva niśitān bāṇān khacarān khacarān prati
 20 tathaiva śaravarṣeṇa gandharvās te balotkaṭāḥ
     pāṇḍavān abhyavartanta pāṇḍavāś ca divaukasaḥ
 21 tataḥ sutumulaṃ yuddhaṃ gandharvāṇāṃ tarasvinām
     babhūva bhīmavegānāṃ pāṇḍavānāṃ ca bhārata

SECTION CCXXXIII

Vaisampayana said, "Then Kesava, the slayer of Madhu, also called Janardana, having conversed on various agreeable themes with the illustrious sons of Pandu and with those Brahmanas that were headed by Markandeya and having bid them farewell, mounted his car and called for Satyabhama. And Satyabhama then, having embraced the daughter of Drupada, addressed her in these cordial words expressive of her feelings towards her: 'O Krishna, let there be no anxiety, no grief, for thee! Thou hast no cause to pass thy nights in sleeplessness, for thou wilt surely obtain back the earth subjugated by thy husbands, who are all equal unto the gods. O thou of black eyes, women endued with such disposition and possessed of such auspicious marks, can never suffer misfortune long. It hath been heard by me that thou shall, with thy husbands, certainly enjoy this earth peacefully and freed from all thorns! And, O daughter of Drupada, thou shalt certainly behold the earth ruled by Yudhishthira after the sons of Dhritarashtra have been slain and the deeds of their hostility avenged! Thou wilt soon behold those wives of the Kurus, who, deprived of sense by pride, laughed at thee while on thy way to exile, themselves reduced to a state of helplessness and despair! Know them all, O Krishna, that did thee any injury while thou
p. 477
wert afflicted, to have already gone to the abode of Yama. Thy brave sons, Prativindhya by Yudhishthira and Sutasoma by Bhima, and Srutakarman by Arjuna, and Satanika by Nakula, and Srutasena begot by Sahadeva, are well and have become skilled in weapons. Like Abhimanyu they are all staying at Dwaravati, delighted with the place. And Subhadra also, cheerfully and with her whole soul, looketh after them like thee, and like thee joyeth in them and deriveth much happiness from them. Indeed, she grieveth in their griefs and joyeth in their joys. And the mother of Pradyumna also loveth them with her whole soul. And Kesava with his sons Bhanu and others watcheth over them with especial affection. And my mother-in-law is ever attentive in feeding and clothing them. And the Andhakas and Vrishnis, including Rama and others, regard them with affection. And, O beautiful lady, their affection for thy sons is equal unto what they feel for Pradyumna.
"Having said these agreeable and truthful and cordial words, Satyabhama desired to go to Vasudeva's car. And the wife of Krishna then walked round the queen of the Pandavas. And having done so the beautiful Satyabhama mounted the car of Krishna. And the chief of the Yadavas, comforting Draupadi with a smile and causing the Pandavas to return, set out for his own city, with swift horses (yoked unto his car)."

Book 3
Chapter 234

  1 [vai]
      tato divyāstrasaṃpannā gandharvā hemamālinaḥ
      visṛjantaḥ śarān dīptān samantāt paryavārayan
  2 catvāraḥ pāṇḍavā vīrā gandharvāś ca sahasraśaḥ
      raṇe saṃnyapatan rājaṃs tad adbhutam ivābhavat
  3 yathā karṇasya ca ratho dhārtarāṣṭrasya cobhayoḥ
      gandharvaiḥ śataśo chinnau tathā teṣāṃ pracakrire
  4 tān samāpatato rājan gandharvāñ śataśo raṇe
      pratyagṛhṇan naravyāghrāḥ śaravarṣair anekaśaḥ
  5 avakīryamāṇāḥ khagamāḥ śaravarṣaiḥ samantataḥ
      na śekuḥ pāṇḍuputrāṇāṃ samīpe parivartitum
  6 abhikruddhān abhiprekṣya gandharvān arjunas tadā
      lakṣayitvātha divyāni mahāstrāṇy upacakrame
  7 sahasrāṇāṃ sahasraṃ sa prāhiṇod yamasādanam
      āgneyenārjunaḥ saṃkhye gandharvāṇāṃ balotkaṭaḥ
  8 tathā bhīmo maheṣvāsaḥ saṃyuge balināṃ varaḥ
      gandharvāñ śataśo rājañ jaghāna niśitaiḥ śaraiḥ
  9 mādrīputrāv api tathā yudhyamānau balotkaṭau
      parigṛhyāgrato rājañ jaghnatuḥ śataśaḥ parān
  10 te vadhyamānā gandharvā divyair astrair mahātmabhiḥ
     utpetuḥ kham upādāya dhṛtarāṣṭra sutāṃs tataḥ
 11 tān utpatiṣṇūn buddhvā tu kuntīputro dhanaṃjayaḥ
     mahatā śarajālena samantāt paryavārayat
 12 te baddhāḥ śarajālena śakuntā iva pañjare
     vavarṣur arjunaṃ krodhād gadā śaktyṛṣṭi vṛṣṭibhiḥ
 13 gadā śaktyasi vṛṣṭīs tā nihatya sa mahāstravit
     gātrāṇi cāhanad bhallair gandharvāṇāṃ dhanaṃjayaḥ
 14 śirobhiḥ prapatad bhiś ca caraṇair bāhubhis tathā
     aśmavṛṣṭir ivābhāti pareṣām abhavad bhayam
 15 te vadhyamānā gandharvāḥ pāṇḍavena mahātmanā
     bhūmiṣṭham antarikṣasthāḥ śaravarṣair avākiran
 16 teṣāṃ tu śaravarṣāṇi savyasācī paraṃtapaḥ
     astraiḥ saṃvārya tejasvī gandharvān pratyavidhyata
 17 sthūṇākarṇendrajālaṃ ca sauraṃ cāpi tathārjunaḥ
     āgneyaṃ cāpi saumyaṃ ca sasarja kurunandanaḥ
 18 te dahyamānā ganharvāḥ kuntīputrasya sāyakaiḥ
     daiteyā iva śakreṇa viṣādam agaman param
 19 ūrdhvam ākramamāṇāś ca śarajālena vāritāḥ
     visarpamāṇā bhallaiś ca vāryante savyasācinā
 20 gandharvāṃs trāsitān dṛṣṭvā kuntīputreṇa dhīmatā
     citraseno gadāṃ gṛhya savyasācinam ādravat
 21 tasyābhipatatas tūrṇaṃ gadāhastasya saṃyuge
     gadāṃ sarvāyasīṃ pārthaḥ śaraiś ciccheda saptadhā
 22 sagadāṃ bahudhā dṛṣṭvā kṛttāṃ bāṇais tarasvinā
     saṃvṛtya vidyayātmānaṃ yodhayām āsa pāṇḍavam
     astrāṇi tasya divyāni yodhayām āsa khe sthitaḥ
 23 ganharva rājo balavān māyayāntarhitas tadā
     antarhitaṃ samālakṣya praharantam athārjunaḥ
     tāḍayām āsa khacarair divyāstrapratimantritaiḥ
 24 antardhānavadhaṃ cāsya cakre kruddho 'rjunas tadā
     śabdavedyam upāśritya bahurūpo dhanaṃjayaḥ
 25 sa vadyamānas tair astrair arjunena mahātmanā
     athāsya darśayām āsa tadātmānaṃ priyaṃ sakhā
 26 citrasenam athālakṣya sakhāyaṃ yudhi durbalam
     saṃjahārāstram atha tat prasṛṣṭaṃ pāṇḍavarṣabhaḥ
 27 dṛṣṭvā tu pāṇḍavāḥ sarve saṃhṛtāstraṃ dhanaṃjayam
     saṃjahruḥ pradutān aśvāñ śaravegān dhanūṃṣi ca
 28 citrasenaś ca bhīmaś ca savyasācī yamāv api
     pṛṣṭvā kauśalam anyonyaṃ ratheṣv evāvatasthire

SECTION CCXXXIV

(Ghosha-yatra Parva)

Janamejaya said, "While those foremost of men--the sons of Pritha--were passing their days in the forest exposed to the inclemencies of the winter, the summer, the wind and the sun, what did they do, O Brahmana, after they had reached the lake and woods going by the name of Dwaita?"
Vaisampayana said, "After the sons of Pandu had arrived at that lake, they chose a residence that was removed from the habitations of men. And they began to roam through delightful woods and ever charming mountains and picturesque river-valleys. And after they had taken up their residence there, many venerable ascetics endued with Vedic lore often came to see them. And those foremost of men always received those Veda-knowing Rishis with great respect. And one day there came unto the Kaurava princes a certain Brahmana who was well known on earth for his powers of speech. And having conversed with the Pandavas for a while, he went away as pleased him to the court of the royal son of Vichitravirya. Received with respect by that chief of the Kurus, the old king, the Brahmana took his seat; and asked by the monarch he began to talk of the sons of Dharma, Pavana, Indra and of the twins, all of whom having fallen into severe misery, had become emaciated and reduced owing to exposure to wind and sun. And that Brahmana also talked of Krishna who was overwhelmed with suffering and who then had become perfectly helpless, although she had heroes for her lords. And hearing the words of that Brahmana, the royal son of Vichitravirya became afflicted with grief, at the thought of those princes of royal lineage then
p. 478
swimming in a river of sorrow. His inmost soul afflicted with sorrow and trembling all over with sighs, he quieted himself with a great effort, remembering that everything had arisen from his own fault. And the monarch said, 'Alas, how is it that Yudhishthira who is the eldest of my sons, who is truthful and pious and virtuous in his behaviour, who hath not a foe, who had formerly slept on beds made of soft Ranku skins, sleepeth now on the bare ground! Alas, wakened formerly by Sutas and Magadhas and other singers with his praises, melodiously recited every morning, that prince of the Kuru race, equal unto Indra himself, is now waked from the bare ground towards the small hours of the night by a multitude of birds! How doth Vrikodara, reduced by exposure to wind and sun and filled with wrath, sleep, in the presence of the princess of Panchala, on the bare ground, unfit as he is to suffer such lot! Perhaps also, the intelligent Arjuna, who is incapable of bearing pain, and who, though obedient to the will of Yudhishthira, yet feeleth himself to be pierced over all by the remembrance of his wrongs, sleepeth not in the night! Beholding the twins and Krishna and Yudhisthira and Bhima plunged in misery, Arjuna without doubt, sigheth like a serpent of fierce energy and sleepeth not from wrath in the night! The twins also, who are even like a couple of blessed celestials in heaven sunk in woe though deserving of bliss, without doubt pass their nights in restless wakefulness restrained (from avenging their wrongs) by virtue and truth! The mighty son of the Wind-god, who is equal to the Wind-god himself in strength, without doubt, sigheth and restraineth his wrath, being tied through his elder brother in the bonds of truth! Superior in battle to all warriors, he now lieth quiet on the ground, restrained by virtue and truth, and burning to slay my children, he bideth his time. The cruel words that Dussasana spoke after Yudhishthira had been deceitfully defeated at dice, have sunk deep into Vrikodara's heart, and are consuming him, like a burning bundle of straw consuming a fagot of dry wood! The son of Dharma never acteth sinfully; Dhananjaya also always obeyeth him; but Bhima's wrath, in consequence of a life of exile, is increasing like a conflagration assisted by the wind! That hero, burning with rage such as that, squeezeth his hands and breatheth hot and fierce sighs, as if consuming therewith my sons and grandsons! The wielder of the Gandiva and Vrikodara, when angry, are like Yama and Kala themselves; scattering their shafts, which are like unto thunder-bolts, they exterminate in battle the ranks of the enemy. Alas Duryodhana, and Sakuni, and the Suta's son, and Dussasana also of wicked soul, in robbing the Pandavas of their kingdom by means of dice, seem to behold the honey alone without marking the terrible ruin. A man having acted rightly or wrongly, expecteth the fruit of those acts. The fruit, however, confounding him, paralyses him fully. How can man, thereof, have salvation? If the soil is properly tilled, and the seed sown therein, and if the god (of rain) showereth in season, still the crop may not grow. This is what we often hear. Indeed, how could this saying be true unless, as I think, it be that everything here is dependent on Destiny? The gambler Sakuni hath behaved deceitfully towards the son of Pandu, who ever acteth honestly. From affection for my
p. 479
wicked sons I also have acted similarly. Alas, it is owing to this that the hour of destruction hath come for the Kurus! Oh, perhaps, what is inevitable must happen! The wind, impelled or not, will move. The woman that conceives will bring forth. Darkness will be dispelled at dawn, and day disappear at evening! Whatever may be earned by us or others, whether people spend it or not, when the time cometh, those possessions of ours do bring on misery. Why then do people become so anxious about earning wealth? If, indeed, what is acquired is the result of fate, then should it be protected so that it may not be divided, nor lost little by little, nor permitted to flow out at once, for if unprotected, it may break into a hundred fragments. But whatever the character of our possessions, our acts in the world are never lost. Behold what the energy of Arjuna is, who went into the abode of Indra from the woods! Having mastered the four kinds of celestial weapons he hath come back into this world! What man is there who, having gone to heaven in his human form, wisheth to come back? This would never have been but because he seeth innumerable Kurus to be at the point of death, afflicted by Time! The bowman is Arjuna, capable of wielding the bow with his left hand as well! The bow he wieldeth is the Gandiva of fierce impetus. He hath, besides, those celestial weapons of his! Who is there that would bear the energy of these three!"
"Hearing these words of the monarch, the son of Suvala, going unto Duryodhana, who was then sitting with Kama, told them everything in private. And Duryodhana, though possessed of little sense, was filled with grief at what he heard."

Book 3
Chapter 235

  1 [vai]
      tato 'rjunaś citrasenaṃ prahasann idam abravīt
      madhye gandharvasainyānāṃ maheṣvāso mahādyutiḥ
  2 kiṃ te vyavasitaṃ vīra kauravāṇāṃ vinigrahe
      kimarthaṃ ca sadāro 'yaṃ nigṛhītaḥ suyodhanaḥ
  3 [citra]
      vidito 'yam abhiprāyas tatasthena mahātmanā
      duryodhanasya pāpasya karṇasya ca dhanaṃjaya
  4 vanasthān bhavato jñātvā kliśyamānān anarhavat
      ime 'vahasituṃ prāptā draupadīṃ ca yaśasvinīm
  5 jñātvā cikīrṣitaṃ caiṣāṃ mām uvāca sureśvaraḥ
      gaccha duryodhanaṃ baddhvā sāmātyaṃ tvam ihānaya
  6 dhanaṃjayaś ca te rakṣyaḥ saha bhrātṛbhir āhave
      sa hi priyaḥ sakhā tubhyaṃ śiṣyaś ca tava pāṇṭavaḥ
  7 vacanād devarājasya tato 'smīhāgato drutam
      ayaṃ durātmā baddhaś ca gamiṣyāmi surālayam
  8 [arj]
      utsṛjyatāṃ citrasena bhrātāsmākaṃ suyodhanaḥ
      dharmarājasya saṃdeśān mama ced icchasi priyam
  9 [citra]
      pāpo 'yaṃ nityasaṃduṣṭo na vimokṣaṇam arhati
      pralabdhā dharmarājasya kṛṣṇāyāś ca dhanaṃjaya
  10 nedaṃ cikīrṣitaṃ tasya kuntīputro mahāvrataḥ
     jānāti dharmarājo hi śrutvā kuru yathecchasi
 11 [vai]
     te sarva eva rājānam abhijagmur yudhiṣṭhiram
     abhigamya ca tat sarvaṃ śaśaṃsus tasya duṣkṛtam
 12 ajātaśatrus tac chrutvā gandharvasya vacas tadā
     mokṣayām āsa tān sarvān gandharvān praśaśaṃsa ca
 13 diṣṭyā bhavadbhir balibhiḥ śaktaiḥ sarvair na hiṃsitaḥ
     durvṛtto dārtarāṣṭro 'yaṃ sāmātyajñāti bāndhavaḥ
 14 upakāro mahāṃs tāta kṛto 'yaṃ mama khecarāḥ
     kulaṃ na paribhūtaṃ me mokṣeṇāsya durātmanaḥ
 15 ājñāpayadhvam iṣṭāni prīyāmo darśanena vaḥ
     prāpya sarvān abhiprāyāṃs tato vrajata māciram
 16 anujñātās tu gandharvāḥ pāṇḍuputreṇa dhīmatā
     sahāpsarobhiḥ saṃhṛṣṭāś citrasena mukhā yayuḥ
 17 devarāḍ api gandharvān mṛtāṃs tān samajīvayat
     divyenāmṛta varṣeṇa ye hatāḥ kauravair yudhi
 18 jñātīṃs tān avamucyātha rājadārāṃś ca sarvaśaḥ
     kṛtvā ca duṣkaraṃ karma prītiyuktāś ca pāṇḍavāḥ
 19 sastrī kumāraiḥ kurubhiḥ pūjyamānā mahārathāḥ
     babhrājire mahātmānaḥ kurumadhye yathāgnayaḥ
 20 tato duryodhanaṃ mucya bhrātṛbhiḥ sahitaṃ tadā
     yudhiṣṭhiraḥ sapraṇayam idaṃ vacanam abravīt
 21 mā sma tāta punaḥ kārṣīr īdṛśaṃ sāhasaṃ kva cit
     na hi sāhasa kartāraḥ sukham edhanti bhārata
 22 svastimān sahitaḥ sarvair bhrātṛbhiḥ kurunandana
     gṛhān vraja yathākāmaṃ vaimanasyaṃ ca mā kṛthāḥ
 23 pāṇḍavenābhyanujñāto rājā duryodhanas tadā
     vidīryamāṇo vrīḍena jagāma ganaraṃ prati
 24 tasmin gate kauraveye kuntīputro yudhiṣṭhiraḥ
     bhrātṛbhiḥ sahito vīraḥ pūjyamāno dvijātibhiḥ
 25 tapodhanaiś ca taiḥ sarvair vṛtaḥ śakra ivāmaraiḥ
     vane dvaitavane tasmin vijahāra mudā yutaḥ

SECTION CCXXXV

Vaisampayana said, "Hearing those words of Dhritarashtra, Sakuni, when the opportunity presented itself, aided by Kama, spoke unto Duryodhana these words, 'Having exiled the heroic Pandavas by thy own prowess, O Bharata, rule thou this earth without a rival like the slayer of Samvara ruling the heaven! O monarch, the kings of the east, the south, the west, and the north, have all been made tributory to thee! O lord of earth, that blazing Prosperity which had before paid her court to the sons of Pandu, hath now been acquired by thee along with thy brothers! That blazing Prosperity, O king, which we not many days ago saw with heavy hearts in Yudhishthira at Indraprastha, is today seen by us to be owned by thee, she having, O mighty-armed monarch, been snatched by thee from the royal Yudhishthira by force of intellect alone. O slayer of hostile heroes, all the kings of the earth now living in subjection to thee, await thy commands, as they did before under Yudhishthira, awaiting his. O monarch, the goddess Earth with her boundless extent with girth of seas, with her mountains and forests, and towns and cities and mines, and decked with woodlands and hills is now thine! Adored by the Brahmanas and worshipped by the kings, thou blazest forth, O king, in consequence of thy prowess, like the Sun
p. 480
among the gods in heaven! Surrounded by the Kurus, O king, like Yama by the Rudra, or Vasava by the Maruts, thou shinest, O monarch, like the Moon among the stars! Let us, therefore, O king, go and look at the sons of Pandu--them who are now divested of prosperity, them who never obeyed commands, them who never owed subjection! It hath been heard by us, O monarch, that the Pandavas are now living on the banks of the lake called Dwaitavana, with a multitude of Brahmanas, having the wilderness for their home. Go thither, O king, in all thy prosperity, scorching the son of Pandu with a sight of thy glory, like the Sun scorching everything with his hot rays! Thyself a sovereign and they divested of sovereignty, thyself in prosperity and they divested of it, thyself possessing affluence and they in poverty, behold now, O king, the sons of Pandu. Let the sons of Pandu behold thee like Yayati, the son of Nahusha, accompanied by a large train of followers and enjoying bliss that is great. O king, that blazing Prosperity which is seen by both one's friends and foes, is regarded as well-bestowed! What happiness can be more complete than that which he enjoyeth who while himself in prosperity, looketh upon his foes in adversity, like a person on the hill top looking down upon another crawling on the earth? O tiger among kings, the happiness that one derives from beholding his foes in grief, is greater than what one may derive from the acquisition of offering or wealth or kingdom! What happiness will not be his who, himself in affluence, will cast his eyes on Dhananjaya attired in barks and deer-skins? Let thy wife dressed in costly robes look at the woeful Krishna clad in barks and deer-skins, and enhance the latter's grief! Let the daughter of Drupada reproach herself and her life, divested as she is of wealth, for the sorrow that she will feel upon beholding thy wife decked in ornaments will be far greater than what she had felt in the midst of the assembly (when Dussasana had dragged her there)!"
Vaisampayana continued, "Having thus spoken unto the king, Karna and Sakuni both remained silent, O Janamejaya, after their discourse was over."

Book 3
Chapter 236

 1 [janam]
      śatrubhir jitabaddhasya pāṇḍavaiś ca mahātmabhiḥ
      mokṣitasya yudhā paścān mānasthasya durātmanaḥ
  2 katthanasyāvaliptasya garvitasya ca nityaśaḥ
      sadā ca pauruṣād āryaiḥ pāṇḍavān avamanyataḥ
  3 duryodhanasya pāpasya nityāhaṃkāra vādinaḥ
      praveśo hāstinapure duṣkaraḥ pratibhāti me
  4 tasya lajjānvitasyaiva śokavyākula cetasaḥ
      praveśaṃ vistareṇa tvaṃ vaiśampāyana kīrtaya
  5 [vai]
      dharmarāja nisṛṣṭas tu dhārtarāṣṭraḥ suyodhanaḥ
      lajjayādhomukhaḥ sīdann upāsarpat suduḥkhitaḥ
  6 svapuraṃ prayayau rājā caturaṅga balānugaḥ
      śokopahatayā buddhyā cintayānaḥ parābhavam
  7 vicumya pathi yānāni deśe suyavasodake
      saṃniviṣṭaḥ śubhe ramye bhūmibhāge yathepsitam
      hastyaśvarathapātātaṃ yathāsthānaṃ nyaveśayat
  8 athopaviṣṭaṃ rājānaṃ paryaṅke jvalanaprabhe
      upaplutaṃ yathā somaṃ rāhuṇā rātrisaṃkṣaye
      upagamyābravīt karṇo duryodhanam idaṃ tadā
  9 diṣṭyā jīvasi gāndhāre diṣṭyā naḥ saṃgamaḥ punaḥ
      diṣṭyā tvayā jitāś caiva gandharvāḥ kāmarūpiṇaḥ
  10 diṣṭyā samagrān paśyāmi bhrātṝṃs te kurunandana
     vijigīṣūn raṇān muktān nirjitārīn mahārathān
 11 ahaṃ tv abhidrutaḥ sarvair gandharvaiḥ paśyatas tava
     nāśaknuvaṃ sthāpayituṃ dīryamāṇāṃ svavāhinīm
 12 śarakṣatāṅgaś ca bhṛśaṃ vyapayāto 'bhipīḍitaḥ
     idaṃ tv atyadbhutaṃ manye yad yuṣmān iha bhārata
 13 ariṣṭān akṣatāṃś cāpi sadāra dhanavāhanān
     vimuktān saṃprapaśyāmi tasmād yuddhād amānuṣāt
 14 naitasya kartā loke 'smin pumān vidyeta bhārata
     yatkṛtaṃ te mahārāja saha bhrātṛbhir āhave
 15 evam uktas tu karṇena rājā duryodhanas tadā
     uvācāvāk śirā rājan bāṣpagadgadayā girā

SECTION CCXXXVI

Vaisampayana said, "Having heard these words of Karna, king Duryodhana became highly pleased. Soon after, however, the prince became melancholy and addressing the speaker said, 'What thou tellest me, O Karna, is always before my mind. I shall not, however, obtain permission to repair to the place where the Pandavas are residing. King Dhritarashtra is always grieving for those heroes. Indeed, the king regarded the sons of Pandu to have become more powerful than before in consequence of their ascetic austerities. Or, if the king understands our motives, he will never, having regard to the future, grant us permission, for, O thou of great effulgence, we can have no other business in the woods of Dwaitavana than the destruction of the Pandavas in exile! Thou knowest the words that Kshatri spoke to me
p. 481
to thyself, and to the son of Suvala, at the time of the match at dice! Reflecting upon all those words as also upon all those lamentations (that he and others indulged in), I cannot make up my mind as to whether I should or should not go! I shall certainly be highly pleased if I cast my eyes on Bhima and Phalguna passing their days in pain with Krishna in the woods. The joy that I may feel in obtaining the sovereignty of the entire earth is nothing to that which will be mine upon beholding the sons of Pandu attired in barks of trees and deer-skins. What joy can be greater, O Karna, that will be mine upon beholding the daughter of Drupada dressed in red rags in the woods? If king Yudhishthira and Bhima, the sons of Pandu, behold me graced with great affluence, then only shall I have attained the great end of my life! I do not, however, see the means by which I may repair to those woods, by which, in fact, I may obtain the king's permission to go thither! Contrive thou, therefore, some skilful plan, with Suvala's son and Dussasana, by which we may go to those woods! I also, making up my mind today as to whether I should go or not, approach the presence of the king tomorrow. And when I shall be sitting with Bhishma--that best of the Kurus--thou wilt, with Sakuni propose the pretext which thou mayst have contrived. Hearing then the words of Bhishma and of the king on the subject of our journey, I will settle everything beseeching our grandfather.
"Saying; 'So be it,' they then all went away to their respective quarters. And as soon as the night had passed away, Karna came to the king. And coming to him, Karna smilingly spoke unto Duryodhana, saying, 'A plan hath been contrived by me. Listen to it, O lord of men! Our herds are now waiting in the woods of Dwaitavana in expectation of thee! Without doubt, we may all go there under the pretext of supervising our cattle stations, for, O monarch, it is proper that kings should frequently repair to their cattle stations. If this be the motive put forth, thy father, O prince, will certainly grant thee permission!' And while Duryodhana and Karna were thus conversing laughingly, Sakuni addressed them and said, 'This plan, free from difficulties, was what I also saw for going thither! The king will certainly grant us permission, or even send us thither of his own accord. Our herds are now all waiting in the woods of Dwaitavana expecting thee. Without doubt, we may all go there under the pretext of supervising our cattle stations!'
"They then all three laughed together, and gave their hands unto one another. And having arrived at that conclusion, they went to see the chief of Kurus."

Book 3
Chapter 237

1 [dur]
      ajānatas te rādheya nābhyasūyāmy ahaṃ vacaḥ
      jānāsi tvaṃ jitāñ śatrūn gandharvāṃs tejasā mayā
  2 āyodhitās tu gandharvāḥ suciraṃ sodarair mamam
      mayā saha mahābāho kṛtaś cobhayataḥ kṣayaḥ
  3 māyādhikās tv ayudhyanta yadā śūrā viyad gatāḥ
      tadā no nasamaṃ yuddham abhavat saha khecaraiḥ
  4 parājayaṃ ca prāptāḥ sma raṇe bandhanam eva ca
      sabhṛtyāmātya putrāś ca sadāra dhanavāhanāḥ
      uccair ākāśamārgeṇa hriyāmas taiḥ suduḥkhitāḥ
  5 atha naḥ sainikāḥ ke cid amātyāś ca mahārathān
      upagamyābruvan dīnāḥ pāṇḍavāñ śaraṇapradān
  6 eṣa duryodhano rājā dhārtarāṣṭraḥ sahānujaḥ
      sāmātyadāro hriyate gandharvair divam āsthitaiḥ
  7 taṃ mokṣayata bhadraṃ vaḥ saha dāraṃ narādhipam
      parāmarśo mā bhaviṣyat kuru dāreṣu sarvaśaḥ
  8 evam ukte tu dharmātmā jyeṣṭhaḥ pāṇḍusutas tadā
      prasādya sodarān sarvān ājñāpayata mokṣaṇe
  9 athāgamya tam uddeśaṃ pāṇḍavāḥ puruṣarṣabhāḥ
      sāntvapūrvam ayācanta śaktāḥ santo mahārathāḥ
  10 yadā cāsmān na mumucur gandharvāḥ sāntvitā api
     tato 'rjunaś ca bhīmaś ca yamajau ca balotkaṭau
     mumucuḥ śaravarṣāṇi gandharvān pratyanekaśaḥ
 11 atha sarve raṇaṃ muktvā prayātāḥ khacarā divam
     asmān evābhikarṣanto dīnān muditamānasāḥ
 12 tataḥ samantāt paśyāmi śarajālena veṣṭitam
     amānuṣāṇi cāstrāṇi prayuñjānaṃ dhanaṃjayam
 13 samāvṛtā diśo deṣṭvā pāṇḍavena śitaiḥ śaraiḥ
     dhanaṃjaya sakhātmānaṃ darśayām āsa vai tadā
 14 citrasenaḥ pāṇḍavena samāśliṣya paraṃtapaḥ
     kuśalaṃ paripapraccha taiḥ pṛṣṭaś cāpy anāmayam
 15 te sametya tathānyonyaṃ saṃnāhān vipramucya ca
     ekībhūtās tato vīrā gandharvāḥ saha pāṇḍavaiḥ
     apūjayetām anyonyaṃ citrasena dhanaṃjayau

SECTION CCXXXVII

Vaisampayana said, "They then all saw king Dhritarashtra, O Janamejaya, and having seen him, enquired after his welfare, and were, in return, asked about their welfare. Then a cow-herd named Samanga, who had been instructed beforehand by them, approaching the king, spoke unto him of
p. 482
the cattle. Then the son of Radha and Sakuni, O king, addressing Dhritarashtra, that foremost of monarchs, said, 'O Kaurava, our cattle-stations are now in a delightful place. The time for their tale as also for marking the calves hath come. And, O monarch, this also is an excellent season for thy son to go ahunting! It behoveth thee, therefore, to grant permission to Duryodhana to go thither.'
"Dhritarashtra replied, 'The chase of the deer, as also the examination of cattle is very proper, O child! I think, indeed, that the herdsmen are not to be trusted. But we have heard that those tigers among men, the Pandavas, are now staying in the vicinity of those cattle stations. I think, therefore, ye should not go thither yourselves! Defeated by deceitful means they are now living in the deep forest in great suffering. O Radheya, they are mighty warriors and naturally able, they are now devoted to ascetic austerities. King Yudhishthira will not suffer his wrath to be awakened, but Bhimasena is naturally passionate. The daughter of Yajnasena is energy's self. Full of pride and folly, ye are certain to give offence. Endued with ascetic merit she will certainly consume you, or perhaps, those heroes, armed with swords and weapons! Nor, if from force of numbers, ye seek to injure them in any respect, that will be a highly improper act, although, as I think, ye will never be able to succeed. The mighty-armed Dhananjaya hath returned thence to the forest. While unaccomplished in arms, Vivatsu had subjugated the whole earth before. A mighty warrior as he is and accomplished in arms now, will he not be able to slay you all? Or, if in obedience to my words, ye behave carefully having repaired thither, ye will not be able to live happily there in consequence of the anxiety ye will feel owing to a state of continued trustlessness. Or, some soldier of yours may do some injury to Yudhishthira, and that unpremeditated act will be ascribed to your fault. Therefore, let some faithful men proceed there for the work of tale. I do not think it is proper for thee, Bharata, to go thither thyself."
"Sakuni said, 'The eldest of the sons of Pandu is cognisant of morality. He pledged in the midst of the assembly, O Bharata, that he would live for twelve years in the forest. The other sons of Pandu are all virtuous and obedient to Yudhishthira. And Yudhishthira himself, the son of Kunti, will never be angry with us. Indeed, we desire very much to go on a hunting expedition, and will avail of that opportunity for supervising the tale of our cattle. We have no mind to see the sons of Pandu. We will not go to that spot where the Pandavas have taken up their residence, and consequently no exhibition of misconduct can possibly arise on our part.'
Vaisampayana continued, "Thus addressed by Sakuni, that lord of men, Dhritarashtra, granted permission, but not very willingly, to Duryodhana and his counsellors to go to the place. And permitted by the monarch the Bharata prince born of Gandhari started, accompanied by Karna and surrounded by a large host. And he was also accompanied by Dussasana and Suvala's son of great intelligence and by many other brothers of his and by ladies in thousands. And as the mighty-armed prince started for beholding the lake that was known by the name of Dwaitavana, the citizens (of Hastina),
p. 483
also accompanied by their wives began to follow him to that forest. Eight thousand cars, thirty thousand elephants, nine thousand horses, and many thousands of foot-soldiers, and shops and pavilions and traders, bards and men trained in the chase by hundreds and thousands followed the prince. And as the king started, followed by this large concourse of people, the uproar that was caused there resembled, O king, the deep tumult of the ranging winds in the rainy season. And reaching the lake Dwaitavana with all his followers and vehicles, king Duryodhana took up his quarters at the distance of four miles from it."

Book 3
Chapter 238

1 [dur]
      citrasenaṃ samāgamya prahasann arjunas tadā
      idaṃ vacanam aklībam abravīt paravīrahā
  2 bhrātṝn arhasi no vīra moktuṃ gandharvasattama
      anarhā dharṣaṇaṃ hīme jīvamāneṣu pāṇḍuṣu
  3 evam uktas tu gandharvaḥ pāṇḍavena mahātmanā
      uvāca yat karṇa vayaṃ mantrayanto vinirgatāḥ
      draṣṭāraḥ sma sukhād dhīnān sadārān pāṇḍavān iti
  4 tasminn uccāryamāṇe tu gandharveṇa vacasy atha
      bhūmer vivaram anvaicchaṃ praveṣṭuṃ vrīḍayānvitaḥ
  5 yudhiṣṭhiram athāgamya gandharvāḥ saha pāṇḍavaiḥ
      asmad durmantritaṃ tasmai baddhāṃś cāsmān nyavedayan
  6 strīsamakṣam ahaṃ dīno baddhaḥ śatruvaśaṃ gataḥ
      yudhiṣṭhirasyopahṛtaḥ kiṃ nu duḥkham ataḥ param
  7 ye me nirākṛtā nityaṃ ripur yeṣām ahaṃ sadā
      tair mokṣito 'haṃ durbuddhir dattaṃ tair jīvitaṃ ca me
  8 prāptaḥ syāṃ yady ahaṃ vīravadhaṃ tasmin mahāraṇe
      śreyas tad bhavitā mahyam evaṃ bhūtaṃ na jīvitam
  9 bhaved yaśo pṛthivyāṃ me khyātaṃ gandharvato vadhāt
      prāptāś ca lokāḥ puṇyāḥ syur mahendra sadane 'kṣayāḥ
  10 yat tv adya me vyavasitaṃ tac chṛṇudhvaṃ nararṣabhāḥ
     iha prāyam upāsiṣye yūyaṃ vrajata vai gṛhān
     bhrātaraś caiva me sarve prayāntv adya puraṃ prati
 11 karṇaprabhṛtayaś caiva suhṛdo bāndhavāś ca ye
     duḥśāsanaṃ purakkṛtya prayāntv adya puraṃ prati
 12 na hy ahaṃ pratiyāsyāmi puraṃ śatrunirākṛtaḥ
     śatrumānāpaho bhūtvā suhṛdāṃ mānakṛt tathā
 13 sa suhṛcchokado bhūtvā śatrūṇāṃ harṣavardhanaḥ
     vāraṇāhvayam āsādya kiṃ vakṣyāmi janādhipam
 14 bhīṣmo droṇaḥ kṛpo drauṇir viduraḥ saṃjayas tathā
     bāhlīkaḥ somadattaś ca ye cānye vṛddhasaṃmatāḥ
 15 brāhmaṇāḥ śreṇi mukhyāś ca tathodāsīna vṛttayaḥ
     kiṃ māṃ vakṣyanti kiṃ cāpi prativakṣyāmi tān aham
 16 ripūṇāṃ śirasi sthitvā tathā vikramya corasi
     ātmadoṣāt paribhraṣṭaḥ kathaṃ vakṣyāmi tān aham
 17 durvinītāḥ śriyaṃ prāpya vidyām aiśvaryam eva ca
     tiṣṭhanti naciraṃ bhadre yathāhaṃ madagarvitaḥ
 18 aho bata yathedaṃ me kaṣṭaṃ duścaritaṃ kṛtam
     svayaṃ durbuddhinā mohād yena prāpto 'smi saṃśayam
 19 tasmāt prāyam upāsiṣye na hi śakṣyāmi jīvitum
     cetayāno hi ko jīvet kṛcchrāc chatrubhir uddhṛtaḥ
 20 śatrubhiś cāvahasito mānī pauruṣavarjitaḥ
     pāṇḍavair vikramāḍhyaiś ca sāvamānam avekṣitaḥ
 21 [vai]
     evaṃ cintāparigato duḥśāsanam athābravīt
     duḥśāsana nibodhedaṃ vacanaṃ mama bhārata
 22 pratīccha tvaṃ mayā dattam abhiṣekaṃ nṛpo bhava
     praśādhi pṛthivīṃ sphītāṃ karṇa saubala pālitām
 23 bhrātṝn pālaya visrabdhaṃ maruto vṛtrahā yathā
     bāndhavās tvopajīvantu devā iva śatakratum
 24 brāhmaṇeṣu sadā vṛttiṃ kurvīthāś cāpramādataḥ
     bandhūnāṃ suhṛdāṃ caiva bhavethās tvaṃ gatiḥ sadā
 25 jñātīṃś cāpy anupaśyethā viṣṇur devagaṇān iva
     guravaḥ pālanīyās te gaccha pālaya medinīm
 26 nandayan suhṛdaḥ sarvāñ śātravāṃś cāvabhartsayan
     kaṇṭhe cainaṃ pariṣvajya gamyatām ity uvāca ha
 27 tasya tad vacanaṃ śrutvā dīno duḥśāsano 'bravīt
     aśrukaṇṭhaḥ suduḥkhārtaḥ prāñjaliḥ praṇipatya ca
     sagadgadam idaṃ vākyaṃ bhrātaraṃ jyeṣṭham ātmanaḥ
 28 prasīdety apatad bhūmau dūyamānena cetasā
     duḥkhitaḥ pādayos tasya netrajaṃ jalam utsṛjan
 29 uktavāṃś ca naravyāghro naitad evaṃ bhaviṣyati
     virīyet sanagā bhūmir dyauś cāpi śakalībhavet
     ravir ātmaprabhāṃ jahyāt somaḥ śītāṃśutāṃ tyajet
 30 vāyuḥ śaighryam atho jahyād dhimavāṃś ca parivrajet
     śuṣyet toyaṃ samudreṣu vahnir apy uṣṇatāṃ tyajet
 31 na cāhaṃ tvadṛte rājan praśāseyaṃ vasuṃdharām
     punaḥ punaḥ prasīdeti vākyaṃ cedam uvāca ha
     tvam eva naḥ kule rājā bhaviṣyasi śataṃ samāḥ
 32 evam uktvā sa rājendra sasvanaṃ praruroda ha
     pādau saṃgṛhya mānārhau bhrātur jyeṣṭhasya bhārata
 33 tathā tau duḥkhitau dṛṣṭvā duḥśāsana suyodhanau
     abhigamya vyathāviṣṭaḥ karṇas tau pratyabhāṣata
 34 viṣīdathaḥ kiṃ kauravyau bāliśyāt prākṛtāv iva
     na śokaḥ śocamānasya vinivarteta kasya cit
 35 yadā ca śocataḥ śoko vyasanaṃ nāpakarṣati
     sāmarthyaṃ kiṃ tv ataḥ śoke śocamānau prapaśyathaḥ
     dhṛtiṃ gṛhṇīta mā śatrūñ śocantau nandayiṣyathaḥ
 36 kartavyaṃ hi kṛtaṃ rājan pāṇḍavais tava mokṣaṇam
     nityam eva riyaṃ kāryaṃ rājño viṣayavāsibhiḥ
     pālyamānās tvayā te hi nivasanti gatajvarāḥ
 37 nārhasy evaṃgate manyuṃ kartuṃ prākṛtavad yathā
     viṣaṇṇās tava sodaryās tvayi prāyaṃ samāsthite
     uttiṣṭha vraja bhadraṃ te samāśvasaya sodarān
 38 rājann adyāvagacchāmi taveha laghusattvatām
     kim atra citraṃ yad vīra mokṣitaḥ pāṇḍavair asi
     sadyo vaśaṃ samāpannaḥ śatrūṇāṃ śatrukarśana
 39 senā jīvaiś ca kauravya tathā viṣayavāsibhiḥ
     ajñātair yadi vā jñātaiḥ kartavyaṃ nṛpateḥ priyam
 40 prāyo pradhānāḥ puruṣāḥ kṣobhayanty arivāhinīm
     nigṛhyante ca yuddheṣu mokṣyante ca svasainikaiḥ
 41 senā jīvāś ca ye rājñāṃ viṣaye santi mānavāḥ
     taiḥ saṃgamya nṛpārthāya yatitavyaṃ yathātatham
 42 yady evaṃ pāṇḍavai rājan bhavadviṣayavāsibhiḥ
     yadṛcchayā mokṣito 'dya tatra kā paridevanā
 43 na caitat sādhu yad rājan pāṇḍavās tvāṃ nṛpottama
     svasenayā saṃprayāntaṃ nānuyānti sma pṛṣṭhataḥ
 44 śūrāś ca balavantaś ca saṃyugeṣv apalāyinaḥ
     bhavatas te sabhāyāṃ vai preṣyatāṃ pūrvam āgatāḥ
 45 pāṇḍaveyāni ratnāni tvam adyāpy upabhuñjase
     sattvasthān pāṇḍavān paśya na te prāyam upāviśan
     uttiṣṭha rājan bhadraṃ te na cintāṃ kartum arhasi
 46 avaśyam eva nṛpate rājño viṣayavāsibhiḥ
     priyāṇy ācaritavyāni tatra kā paridevanā
 47 madvākyam etad rājendra yady evaṃ na kariṣyasi
     sthāsyāmīha bhavat pādau śuśrūṣann arimardana
 48 notsahe jīvitum ahaṃ tvadvihīno nararṣabha
     prāyopaviṣṭas tu nṛparājñāṃ hāsyo bhaviṣyasi
 49 [vai]
     evam uktas tu karṇena rājā duryodhanas tadā
     naivotthātuṃ mano cakre svargāya kṛtaniścayaḥ

SECTION CCXXXVIII

Vaisampayana said, "King Duryodhana then moving from forest to forest, at last approached the cattle-stations, and encamped his troops. And his attendants, selecting a well-known and delightful spot that abounded in water and trees and that possessed every convenience constructed an abode for him. And near enough to the royal residence they also erected separate abodes for Kama and Sakuni and the brothers of the king. And the king beheld his cattle by hundreds and thousands and examining their limbs and marks supervised their tale. And he caused the calves to be marked and took note of those that required to be tamed. And he also counted those kine whose calves had not yet been weaned. And completing the task of tale by marking and counting every calf that was three years old, the Kuru prince, surrounded by the cowherds, began to sport and wander cheerfully. And the citizens also and the soldiers by thousands began to sport, as best pleased them, in those woods, like the celestials. And the herdsmen, well skilled in singing and dancing and instrumental music, and virgins decked in ornaments, began to minister to the pleasures of Dhritarashtra's son. And the king surrounded by the ladies of the royal household began cheerfully to distribute wealth and food and drinks of various kinds amongst those that sought to please him, according to their desires.
"And the king, attended by all his followers, began also to slay hyenas and buffaloes and deer and gayals and bears and boars all around. And the king, piercing by his shafts those animals by thousands in deep forest, caused the deer to be caught in the more delightful parts of the woods. Drinking milk and enjoying, O Bharata, various other delicious articles and beholding, as he proceeded, many delightful forests and woods swarming with bees inebriate with floral honey and resounding with the notes of the peacock, the king at last reached the sacred lake of Dwaitavana. And the spot which the king reached swarmed with bees inebriate with floral honey, and echoed with the mellifluous notes of the blue-throated jay and was shaded by Saptacchadas and punnagas and Vakulas. And the king graced with high prosperity proceeded thither like the thunder-wielding chief of the celestials himself. And, O thou best of the Kuru race, King Yudhishthira the just, endued with high intelligence, was then, O monarch, residing in the vicinity of that lake at
p. 484
will and celebrating with his wedded wife, the daughter of Drupada, the diurnal sacrifice called Rajarshi, according to the ordinance sanctioned for the celestials and persons living in the wilderness. And, O monarch, having reached that spot, Duryodhana commanded his men by thousands, saying, 'Let pleasure-houses be constructed soon.' Thus commanded, those doers of the king's behests replying to the Kruru chief with the words, 'So be it,' went towards the banks of the lake for constructing pleasure-houses. And as the picked soldiers of Dhritarashtra's son, having reached the region of the lake, were about to enter the gates of the wood, a number of Gandharvas appeared and forbade them to enter. For, O monarch, the king of the Gandharvas accompanied by his followers, had come thither beforehand, from the abode of Kuvera. And the king of the Gandharvas had also been accompanied by the several tribes of Apsaras, as also by the sons of the celestials And intent upon sport, he had come to that place for merriment, and occupying it, had closed it against all comers. And the attendants of the (Kuru) king, finding the lake closed by the king of the Gandharvas, went back, O monarch, to where the royal Duryodhana was. And Duryodhana having heard these words, despatched a number of his warriors difficult of being subjugated in battle, commanding them to drive away the Gandharvas. And those warriors who formed the vanguard of the Kuru army, hearing these words of the king, went back to the lake of Dwaitavana and addressing the Gandharvas, said, 'The mighty king Duryodhana--the son of Dhritarashtra--is coming, hither for sport. Stand ye aside, therefore!' Thus addressed by them, O king, the Gandharvas laughed and replied unto those men in these harsh words: 'Your wicked king Duryodhana must be destitute of sense. How else could he have thus commanded us that are dwellers of heaven, as if indeed, we were his servants? Without forethought, ye also are doubtless on the point of death; for senseless idiots as ye are, ye have dared to bring us his message! Return ye soon to where that king of the Kurus is, or else go this very day to the abode of Yama.' Thus addressed by the Gandharvas, the advanced guard of the king's army ran back to the place where the royal son of Dhritarashtra was."

Book 3
Chapter 239

 1 [vai]
      prāyopaviṣṭaṃ rājānaṃ duryodhanam amarṣaṇam
      uvāca sāntvayan rājañ śakuniḥ saubalas tadā
  2 samyag uktaṃ hi karṇena tac chrutaṃ kaurava tvayā
      mayāhṛtāṃ śriyaṃ sphītāṃ mohāt samapahāya kim
      tvam abuddhyā nṛpa varaprāṇān utsraṣṭum icchasi
  3 adya cāpy avagacchāmi na vṛddhāḥ sevitās tvayā
      yaḥ samutpatitaṃ harṣaṃ dainyaṃ vā na niyacchati
      sa naśyati śriyaṃ prāpya pātram āmam ivāmbhasi
  4 atibhīrum atiklībaṃ dīrghasūtraṃ pramādinam
      vyasanād viṣayākrāntaṃ na bhajanti nṛpaṃ śriyaḥ
  5 satkṛtasya hi te śoko viparīte kathaṃ bhavet
      mā kṛtaṃ śobhanaṃ pārthaiḥ śokam ālambya nāśaya
  6 yatra harṣas tvayā kāryaḥ satkartavyāś ca pāṇḍavāḥ
      tatra śocasi rājendra viparītam idaṃ tava
  7 prasīda mā tyajātmānaṃ tuṣṭaś ca sukṛtaṃ smara
      prayaccha rājyaṃ pārthānāṃ yaśodharmam avāpnuhi
  8 kriyām etāṃ samājñāya kṛtaghno na bhaviṣyasi
      saubhrātraṃ pāṇḍavaiḥ kṛtvā samavasthāpya caiva tān
      pitryaṃ rājyaṃ prayacchaiṣāṃ tataḥ sukham avāpnuhi
  9 śakunes tu vaco śrutvā duḥśāsanam avekṣya ca
      pādayoḥ patitaṃ vīraṃ viklavaṃ bhrātṛsauhṛdāt
  10 bāhubhyāṃ sādhujātābhyāṃ duḥśāsanam ariṃdamam
     utthāpya saṃpariṣvajya prītyājighrata mūrdhani
 11 karṇa saubalayoś cāpi saṃsmṛtya vacanāny asau
     nirvedaṃ paramaṃ gatvā rājā duryodhanas tadā
     vrīḍayābhiparītātmā nairāśyam agamat param
 12 suhṛdāṃ caiva tac chrutvā samanyur idam abravīt
     na dharmadhanasaukhyena naiśvaryeṇa na cājñayā
     naiva bhogaiś ca me kāryaṃ mā vihanyata gacchata
 13 niściteyaṃ mama matiḥ sthitā prāyopaveśane
     gacchadhvaṃ nagaraṃ sarve pūjyāś ca guravo mama
 14 ta evam uktāḥ pratyūcū rājānam arimardanam
     yā gatis tava rājendra sāsmākam api bhārata
     kathaṃ vā saṃpravekṣyāmas tvadvihīnāḥ puraṃ vayam
 15 sasuhṛdbhir amātyaiś ca bhrātṛbhiḥ svajanena ca
     bahuprakāram apy ukto niścayān na vyacālyata
 16 darbhaprastaram āstīrya niścayād dhṛtarāṣṭajaḥ
     saṃspṛśyāpo śucir bhūtvā bhūtalaṃ samupāśritaḥ
 17 kuśacīrāmbara dharaḥ paraṃ niyamam āsthitaḥ
     vāgyato rājaśārdūlaḥ sasvargagatikāṅkṣayā
     manasopacitiṃ kṛtvā nirasya ca bahiṣkriyāḥ
 18 atha taṃ niścayaṃ tasya buddhvā daiteya dānavāḥ
     pātālavāsino raudrāḥ pūrvaṃ devair vinirjitāḥ
 19 te svapakṣa kṣayaṃ taṃ tu jñātvā duryodhanasya vai
     āhvānāya tadā cakruḥ karma vaitāna saṃbhavam
 20 bṛhaspatyuśanoktaiś ca mantrair mantraviśāradāḥ
     atharvaveda proktaiś ca yāś copaniṣadi kriyāḥ
     mantrajapya samāyuktās tās tadā samavartayan
 21 juhvaty agnau haviḥ kṣīraṃ mantravat susamāhitāḥ
     brāhmaṇā vedavedāṅgapāragāḥ sudṛḍha vratāḥ
 22 karmasiddhau tadā tatra jṛmbhamāṇā mahādbhutā
     kṛtyā samutthitā rājan kiṃ karomīti cābravīt
 23 āhur daityāś catāṃ tatra suprītenāntarātmanā
     prāyopaviṣṭaṃ rājānaṃ dhārtarāṣṭram ihānaya
 24 tatheti ca pratiśrutya sā kṛtyā prayayau tadā
     nimeṣād agamac cāpi yatra rājā suyodhanaḥ
 25 samādāya ca rājānaṃ praviveśa rasātalam
     dānavānāṃ muhūrtāc ca tam ānītaṃ nyavedayat
 26 tam ānītaṃ nṛpaṃ dṛṣṭvā rātrau saṃhatya dānavāḥ
     prahṛṣṭamanasaḥ sarve kiṃ cid utphullalocanāḥ
     sābhimānam idaṃ vākyaṃ duryodhanam athābruvan

SECTION CCXXXIX

Vaisampayana said, "Those soldiers then, O king, all went back to Duryodhana and repeated to him every word that the Gandharvas had said. And, O Bharata, finding that his soldiers had been opposed by the Gandharvas, Dhritarashtra's son, endued with energy, was filled with rage. And the king addressed his soldiers, saying, 'Punish these wretches who desire to oppose my will, even if they have come hither to sport, accompanied by all the celestials with him of a hundred sacrifices. And hearing these words of Duryodhana, the sons and officers of Dhritarashtra all endued with great strength, as also warriors by thousands, began to arm themselves for battle. And filling the ten sides with loud leonine roars and rushing at those Gandharvas that
p. 485
had been guarding the gates, they entered the forest. And as the Kuru soldiers entered the forest, other Gandharvas came up and forbade them to advance. And though gently forbidden by the Gandharvas to advance, the Kuru soldiers, without regarding them in the least, began to enter that mighty forest. And when those rangers of the sky found that the warriors of Dhritarashtra along with their king could not be stopped by words they all went to their king Chitrasena and represented everything unto him. And when Chitrasena, the king of the Gandharvas, came to know all this he became filled with rage, alluding to the Kuru, and commanded his followers saying, 'Punish these wretches of wicked behaviour.' And, O Bharata, when the Gandharvas were so commanded by Chitrasena, they rushed weapons in hand, towards the Dhritarashtra ranks. And beholding the Gandharvas impetuously rushing towards them with upraised weapons, the Kuru warriors precipitously fled in all directions at the very sight of Duryodhana. And beholding the Kuru soldiers all flying from the field with their backs to the foe, the heroic Radheya alone fled not. And seeing the mighty host of the Gandharvas rushing towards him, Radheya checked them by a perfect shower of arrows. And the Suta's son, owing to his extreme lightness of hand, struck hundreds of Gandharvas with Kshurapras and arrows and Bhallas and various weapons made of bones and steel. And that mighty warrior, causing the heads of numerous Gandharvas to roll down within a short time, made the ranks of Chitrasena to yell in anguish. And although they were slaughtered in great numbers by Karna endued with great intelligence, yet the Gandharvas returned to the charge by hundreds and thousands. And in consequence of the swarms of Chitrasena's warriors rushing impetuously to the field the earth itself became soon covered by the Gandharva host. Then king Duryodhana, and Sakuni, the son of Suvala, and Dussasana, and Vikarna, and other sons of Dhritarashtra, seated on cars the clatter of whose wheels resembled the roars of Garuda, returned to the charge, following the lead of Karna, and began to slaughter that host. And desirous of supporting Karna, these princes invested the Gandharva army, with a large number of cars and a strong body of horses. Then the whole of the Gandharva host began to fight with the Kauravas. And the encounter that took place between the contending hosts was fierce in the extreme and might make one's hair stand on end. The Gandharvas, at last, afflicted with the shafts of the Kuru army, seemed to be exhausted. And the Kauravas beholding the Gandharvas so afflicted sent up a loud sound.
"And seeing the Gandharva host yielding to fear, the angry Chitrasena sprang from his seat, resolved to exterminate the Kuru army. And conversant with various modes of warfare, he waged on the fight, aided by his weapons of illusion. And the Kaurava warriors were then all deprived of their senses by the illusion of Chitrasena. And then, O Bharata, it seemed that every warrior of the Kuru army was fallen upon and surrounded by ten Gandharvas. And attacked with great vigour, the Kuru host was greatly afflicted and struck with panic. O king, all of them that liked to live, fled from the field. But while the entire Dhritarashtra host broke and fled, Karna,
p. 486
that offspring of the Sun, stood there, O king, immovable as a hill. Indeed, Duryodhana and Karna and Sakuni, the son of Suvala, all fought with the Gandharvas, although every one of them was much wounded and mangled in the encounter. All the Gandharvas then, desirous of slaying Karna, rushed together by hundreds and thousands towards Karna. And those mighty warriors, desirous of slaying the Suta's son, surrounded him on all sides, with swords and battle-axes and spears. And some cut down the yoke of his car, and some his flagstaff, and some the shaft of his car, and some his horses, and some his charioteer. And some cut down his umbrella and some the wooden fender round his car and some the joints of his car. It was thus that many thousands of Gandharvas, together attacking his car, broke it into minute fragments. And while his car was thus attacked, Karna leaped therefrom with sword and shield in hand, and mounting on Vikarna's car, urged the steeds for saving himself."

Book 3
Chapter 240

1 [dānavāh]
      bhoḥ suyodhana rājendra bharatānāṃ kulodvaha
      śūraiḥ parivṛto nityaṃ tathaiva ca mahātmabhiḥ
  2 akārṣīḥ sāhasam idaṃ kasmāt prāyopaveśanam
      ātmatyāgī hy avāg yāti vācyatāṃ cāyaśaskarīm
  3 na hi kāryaviruddheṣu bahv apāyeṣu karmasu
      mūlaghātiṣu sajjante buddhimanto bhavadvidhāḥ
  4 niyacchaitāṃ matiṃ rājan dharmārthasukhanāśinīm
      yaśaḥ pratāpa dhairyaghnīṃ śatrūṇāṃ harṣavardhanīm
  5 śrūyatāṃ ca prabho tattvaṃ divyatāṃ cātmano nṛpa
      nirmāṇaṃ ca śarīrasya tato dhairyam avāpnuhi
  6 purā tvaṃ tapasāsmābhir labdho devān maheśvarāt
      pūrvakāyaś ca sarvas te nirmito vajrasaṃcayaiḥ
  7 astair abhedyaḥ śastaiś cāpy adhaḥ kāyaś ca te 'nagha
      kṛtaḥ puṣpamayo devyā rūpataḥ strīmanoharaḥ
  8 evam īśvara saṃyuktas tava deho nṛpottama
      devyā ca rājaśārdūla divyas tvaṃ hi na mānuṣaḥ
  9 kṣatriyāś ca mahāvīryā bhagadattapurogamāḥ
      divyāstraviduṣaḥ śūrāḥ kṣapayiṣyanti te ripūn
  10 tad alaṃ te viṣādena bhayaṃ tava na vidyate
     sāhyārthaṃ ca hi te vīrāḥ saṃbhūtā bhuvi dānavāḥ
 11 bhīṣmadroṇakṛpādīṃś ca pravekṣyanty apare 'surāḥ
     yair āviṣṭā ghṛṇāṃ tyaktvā yotsyante tava vairibhiḥ
 12 naiva putrān na ca bhrātṝn na pitṝn na ca bāndhavān
     naiva śiṣyān na ca jñātīn na bālān sthavirān na ca
 13 yudhi saṃprahariṣyanto mokṣyanti kurusattama
     niḥsnehā dānavāviṣṭāḥ samākrāntāntar ātmani
 14 prahariṣyanti bandhubhyaḥ sneham utsṛjya dūrataḥ
     hṛṣṭāḥ puruṣaśārdūlāḥ kaluṣīkṛtamānasāḥ
     avijñāna vimūḍhāś ca daivāc ca vidhinirmitāt
 15 vyābhāṣamāṇāś cānyonyaṃ na me jīvan vimokṣyase
     sarvaśastrāstramokṣeṇa pauruṣe samavasthitāḥ
     ślāghamānāḥ kuruśreṣṭha kariṣyanti janakṣayam
 16 te 'pi śaktyā mahātmānaḥ pratiyotsyanti pāṇḍavāḥ
     vadhaṃ caiṣāṃ kariṣyanti daivayuktā mahābalāḥ
 17 daitya rakṣogaṇāś cāpi saṃbhūtāḥ kṣatrayoniṣu
     yotsyanti yudhi vikramya śatrubhis tava pārthiva
     gadābhir musalaiḥ khaḍgaiḥ śastrair uccāvacais tathā
 18 yac ca te 'ntargataṃ vīra bhayam arjuna saṃbhavam
     tatrāpi vihito 'smābhir vadhopāyo 'rjunasya vai
 19 hatasya narakasyātmā karṇa mūrtim upāśritaḥ
     tad vairaṃ saṃsmaran vīra yotsyate keśavārjunau
 20 sa te vikramaśauṇḍīro raṇe pārthaṃ vijeṣyati
     karṇaḥ praharatāṃ śreṣṭhaḥ sarvāṃś cārīn mahārathaḥ
 21 jñātvaitac chadmanā vajrī rakṣārthaṃ savyasācinaḥ
     kuṇḍale kavacaṃ caiva karṇasyāpahariṣyati
 22 tasmād asmābhir apy atra daityāḥ śatasahasraśaḥ
     niyuktā rākṣasaś caiva ye te saṃśaptakā iti
     prakhyātās te 'rjunaṃ vīraṃ nihaniṣyanti mā śucaḥ
 23 asapatnā tvayā hīyaṃ bhoktavyā vasudhā nṛpa
     mā viṣādaṃ nayasvāsmān naitat tvayy upapadyate
     vinaṣṭe tvayi cāsmākaṃ pakṣo hīyeta kaurava
 24 gaccha vīra na te buddhir anyā kāryā kathaṃcanan
     tvam asmākaṃ gatir nityaṃ devatānāṃ ca pāṇḍavāḥ
 25 [vai]
     evam uktvā pariṣvajya daityās taṃ rājajuñjaram
     samāśvāsya ca durdharṣaṃ putravad dānavarṣabhāḥ
 26 sthirāṃ kṛtvā buddhim asya priyāṇy uktvā ca bhārata
     gamyatām ity anujñāya jayam āpnuhi cety atha
 27 tair visṛṣṭaṃ mahābāhuṃ kṛtyā saivānayat punaḥ
     tam eva deśaṃ yatrāsau tadā prāyam upāviśat
 28 pratinikṣipya taṃ vīraṃ kṛtyā samabhipūjya ca
     anujñātā ca rājñā sā tatraivāntaradhīyata
 29 gatāyām atha tasyāṃ tu rājā duryodhanas tadā
     svapnabhūtam idaṃ sarvam acintayata bhārata
     vijeṣyamai raṇe pāṇḍūn iti tasyābhavan matiḥ
 30 karṇaṃ saṃśaptakāṃś caiva pārthasyāmitra ghātinaḥ
     amanyata vadhe yuktān samarthāṃś ca suyodhanaḥ
 31 evam āśā dṛḍhā tasya dhārtarāṣṭrasya durmateḥ
     vinirjaye pāṇḍavānām abhavad bharatarṣabha
 32 karṇo 'py āviṣṭa cittātmā narakasyāntar ātmanā
     arjunasya vadhe krūrām akarot sa matiṃ tadā
 33 saṃśaptakāś ca te vīrā rākṣasāviṣṭa cetasaḥ
     rajas tamobhyām ākrāntāḥ phalgunasya vadhaiṣiṇaḥ
 34 bhīṣmadroṇakṛpādyāś ca dānavākrānta cetasaḥ
     na tathā pāṇḍuputrāṇāṃ snehavanto viśāṃ pate
     na cācacakṣe kasmai cid etad rājā suyodhanaḥ
 35 duryodhanaṃ niśānte ca karṇo vaikartano 'bravīt
     smayann ivāñjaliṃ kṛtvā pārthivaṃ hetumad vacaḥ
 36 na mṛto jayate śatrūñ jīvan bhadrāṇi paśyati
     mṛtasya bhadrāṇi kutaḥ kauraveya kuto jayaḥ
     na kālo 'dya viṣādasya bhayasya maraṇasya vā
 37 pariṣvajyābravīc cainaṃ bhujābhyāṃ sa mahābhujaḥ
     uttiṣṭha rājan kiṃ śeṣe kasmāc chocasi śatruhan
     śatrūn pratāpya vīryeṇa sa kathaṃ martum icchasi
 38 atha vā te bhayaṃ jātaṃ dṛṣṭvārjuna parākramam
     satyaṃ te pratijānāmi vadhiṣyāmi raṇe 'rjunam
 39 gate trayodaśe varṣe satyenāyudham ālabhe
     ānayiṣyāmy ahaṃ pārthān vaśaṃ tava janādhipa
 40 evam uktas tu karṇena daityānāṃ vacanāt tathā
     praṇipātena cānyeṣām udatiṣṭhat suyodhanaḥ
     daityānāṃ tad vaco śrutvā hṛdi kṛtvā sthirāṃ matim
 41 tato manujaśārdūlo yojayām āsa vāhinīm
     rathanāgāśvakalilāṃ padātijanasaṃkulām
 42 gaṅgaughapratimā rājan prayātā sā mahācamūḥ
     śvetachatraiḥ patākābhiś cāmaraiś ca supāṇḍuraiḥ
 43 rathair nāgaiḥ padātaiś ca śuśubhe 'tīva saṃkulā
     vyapetābhra ghane kāle dyaur ivāvyakta śāradī
 44 jayāśīrbhir dvijendrais tu stūyamāno 'dhirājavat
     gṛhṇann añjalimālāś ca dhārtarāṣṭro janādhipaḥ
 45 suyodhano yayāv agre śriyā paramayā jvalan
     karṇena sārdhaṃ rājendra saubalena ca devinā
 46 duḥśāsanādayaś cāsya bhrātaraḥ sarva eva te
     bhūriśravāḥ somadatto mahārājaś ca bāhlikaḥ
 47 rathair nānāvidhākārair hayair gajavarais tathā
     prayāntaṃ nṛpa siṃhaṃ tam anujagmuḥ kurūdvahāḥ
     kālenālpena rājaṃs te viviśuḥ svapuraṃ tadā

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Vaisampayana said, "After that great warrior Karna had been routed by the Gandharvas, the whole of the Kuru army, O monarch, fled from the field in the very sight of Dhritarashtra's son. And beholding all his troops flying from the field of battle with their back to the foe, king Duryodhana refused to fly. Seeing the mighty host of the Gandharvas rushing towards him, that represser of foes poured down upon them a thick shower of arrows. The Gandharvas, however, without regarding that arrowy shower, and desirous also of slaying him, surrounded that car of his. And by means of their arrows, they cut off into fragments the yoke, the shaft, the fenders, the flagstaff, the three-fold bamboo poles, and the principal turret of his car. And they also slew his charioteer and horses, hacking them to pieces. And when Duryodhana, deprived of his car, fell on the ground, the strong-armed Chitrasena rushed towards him and seized him in such a way that it seemed his life itself was taken. And after the Kuru king had been seized, the Gandharvas, surrounding Dussasana, who was seated on his car, also took him prisoner. And some Gandharvas seized Vivinsati and Chitrasena, and some Vinda and Anuvinda, while others seized all the ladies of royal household. And the warriors of Duryodhana, who were routed by the Gandharvas, joining those who had fled first, approached the Pandavas (who were living in the vicinity). And after Duryodhana had been made captive, the vehicles, the shops, the pavilions, the carriages, and the draught animals, all were made over to the Pandavas for protection. And those soldiers said, 'The mighty-armed son of Dhritarashtra, possessed of great strength and handsome mien, is being taken away captive by the Gandharvas! Ye sons of Pritha, follow them! Dussasana, Durvishasa, Durmukha, and Durjaya, are all being led away as captives in chains by the Gandharvas, as also all the ladies of the royal household!'
"Crying thus, the followers of Duryodhana, afflicted with grief and
p. 487
melancholy, approached Yudhishthira, desirous of effecting the release of the king. Bhima then answered those old attendants of Duryodhana, who, afflicted with grief and melancholy, were thus soliciting (the aid of Yudhishthira), saying, 'What we should have done with great efforts, arraying ourselves in line of battle, supported by horses and elephants hath, indeed, been done by the Gandharvas! They that come hither for other purposes, have been overtaken by consequences they had not foreseen! Indeed, this is the result of the evil counsels of a king who is fond of deceitful play! It hath been heard by us that the foe of a person who is powerless, is overthrown by others. The Gandharvas have, in an extraordinary way illustrated before our eyes the truth of this saying! It seems that there is still fortunately some person in the world who is desirous of doing us good who hath, indeed, taken upon his own shoulders our pleasant load, although we are sitting idly! The wretch had come hither to cast his eyes on us,--himself in prosperity while ourselves are sunk in adversity and emaciated by ascetic austerities and are exposed to wind, cold and heat. They that imitate the behaviour of that sinful and wretched Kaurava, are now beholding his disgrace! He that had instructed Duryodhana to do this, had certainly acted sinfully. That the sons of Kunti are not wicked and sinful, I tell it before you all!"
"And while Bhima, the son of Kunti, was speaking thus in a voice of sarcasm, king Yudhishthira told him, 'This is not time for cruel words!'"

Book 3
Chapter 241

 1 [janam]
      vasamāneṣu pārtheṣu vane tasmin mahātmasu
      dhārtarāṣṭrā maheṣvāsāḥ kim akurvanta sattama
  2 karṇo vaikartanaś cāpi śakuniś ca mahābalaḥ
      bhīṣmadroṇakṛpāś caiva tan me śaṃsitum arhasi
  3 [vai]
      evaṃgateṣu pārtheṣu visṛṣṭe ca suyodhane
      āgate hāstinapuraṃ mokṣite pāṇḍunandanaiḥ
      bhīṣmo 'bravīn mahārāja dhārtarāṣṭram idaṃ vacaḥ
  4 uktaṃ tāta mayā pūrvaṃ gacchatas te tapovanam
      gamanaṃ me na rucitaṃ tava tan na kṛtaṃ ca te
  5 tataḥ prāptaṃ tvayā vīra grahaṇaṃ śatrubhir balāt
      mokṣitaś cāsi dharmajñaiḥ pāṇḍavair na ca lajjase
  6 pratyakṣaṃ tava gāndhāre sasainyasya viśāṃ pate
      sūtaputro 'payād bhīto gandharvāṇāṃ tadā raṇāt
      krośatas tava rājendra sasainyasya nṛpātmaja
  7 dṛṣṭas te vikramaś caiva pāṇḍavānāṃ mahātmanām
      karṇasya ca mahābāho sūtaputrasya durmateḥ
  8 na cāpi pādabhāk karṇaḥ pāṇḍavānāṃ nṛpottama
      dhanurvede ca śaurye ca dharme vā dharmavatsala
  9 tasya te 'haṃ kṣamaṃ manye pāṇḍavais tair mahātmabhiḥ
      saṃdhiṃ saṃdhividāṃ śreṣṭha kulasyāsya vivṛddhaye
  10 evam uktas tu bhīṣmeṇa dhārtarāṣṭro janeśvaraḥ
     prahasya sahasā rājan vipratasthe sasaubalaḥ
 11 taṃ tu prasthitam ājñāya karṇa duḥśāsanādayaḥ
     anujagmur maheṣvāsā dhārtarāṣṭraṃ mahābalam
 12 tāṃs tu saṃprasthitān dṛṣṭvā bhīṣmaḥ kurupitāmahaḥ
     lajjayā vrīḍito rājañ jagāma svaṃ niveśanam
 13 gate bhīṣme marā rājadhārtarāṣṭro janādhipaḥ
     punar āgamya taṃ deśam amantrayata mantribhiḥ
 14 kim asmākaṃ bhavec chreyo kiṃ kāryam avaśiṣyate
     kathaṃ nu sukṛtaṃ ca syān mantrayām āsa bhārata
 15 [kaṇa]
     duryodhana nibodhedaṃ yat tvā vakṣyāmi kaurava
     śrutvā ca tat tathā sarvaṃ kartum arhasy ariṃdama
 16 tavādya pṛthivī vīra niḥsapatnā nṛpottama
     tāṃ pālaya yathā śakro hataśatrur mahāmanāḥ
 17 [vai]
     evam uktas tu karṇena karṇaṃ rājābravīt punaḥ
     na kiṃ cid durlabhaṃ tasya yasya tvaṃ puruṣarṣabha
 18 sahāyaś cānuraktaś ca madarthaṃ ca samudyataḥ
     abhiprāyas tu me kaś cit taṃ vai śṛṇu yathātatham
 19 rājasūyaṃ pāṇḍavasya dṛṣṭvā kratuvaraṃ tadā
     mama spṛhā samutpannā tāṃ saṃpādaya sūjata
 20 evam uktas tataḥ karṇo rājānam idam abravīt
     tavādya pṛthivīpālā vaśyāḥ sarve nṛpottama
 21 āhūyantāṃ dvija varāḥ saṃbhārāś ca yathāvidhi
     saṃbhriyantāṃ kuruśreṣṭha yajñopakaraṇāni ca
 22 ṛtvijaś ca samāhūtā yathoktaṃ vedapāragāḥ
     kriyāṃ kurvantu te rājan yathāśāstram ariṃdama
 23 bahv annapānasaṃyuktaḥ susamṛddhagunānvitaḥ
     pravartatāṃ mahāyajñas tavāpi bharatarṣabha
 24 evam uktas tu karṇena dhārtarāṣṭo viśāṃ pate
     purohitaṃ samānāyya idaṃ vacanam abravīt
 25 rājasūyaṃ kratuśreṣṭhaṃ samāptavaradakṣiṇam
     āhara tvaṃ mama kṛte yathānyāyaṃ yathākramam
 26 sa evam ukto nṛpatim uvāca dvijapuṃgavaḥ
     na sa śakyaḥ kratuśreṣṭho jīvamāne yudhiṣṭhire
     āhartuṃ kauravaśreṣṭha kule tava nṛpottama
 27 dīrghāyur jīvati ca vai dhṛtarāṣṭraḥ pitā tava
     ataś cāpi viruddhas te kratur eṣa nṛpottama
 28 asti tv anyan mahat satraṃ rājasūya samaṃ prabho
     tena tvaṃ yaja rājendra śṛṇu cedaṃ vaco mama
 29 ya ime pṛthivīpālāḥ karadās tava pārthiva
     te karān saṃprayacchantu suvarṇaṃ ca kṛtākṛtam
 30 tena te kriyatām adya lāṅgalaṃ nṛpasattama
     yajñavāṭasya te bhūmiḥ kṛṣyatāṃ tena bhārata
 31 tatra yajño nṛpaśreṣṭha prabhūtānnaḥ susaṃskṛtaḥ
     pravartatāṃ yathānyāyaṃ sarvato hy anivāritaḥ
 32 eṣa te vaiṣṇavo nāmayajñaḥ satpuruṣocitaḥ
     etena neṣṭavān kaś cid ṛte viṣṇuṃ purātanam
 33 rājasūyaṃ kratuśreṣṭhaṃ spardhaty eṣa mahākratuḥ
     asmākaṃ rocate caiva śreyo ca tava bhārata
     avighna ca bhaved eṣa saphalā syāt spṛhā tava
 34 evam uktas tu tair viprair dhārtarāṣṭro mahīpatiḥ
     karṇaṃ ca saubalaṃ caiva bhrātṝṃś caivedam abravīt
 35 rocate me vaco kṛtsnaṃ brāhmaṇānāṃ na saṃśayaḥ
     rocate yadi yuṣmākaṃ tan mā prabrūta māciram
 36 evam uktās tu te sarve tathety ūcur narādhipam
     saṃdideśa tato rājā vyāpāra sthān yathākramam
 37 halasya karaṇe cāpi vyādiṣṭāḥ sarvaśilpinaḥ
     yathoktaṃ ca nṛpaśreṣṭha kṛtaṃ sarvaṃ yathākramam

SECTION CCXLI

"Yudhishthira said, 'O child, why dost thou use language such as this, towards the frightened Kurus, who are now in adversity and who have come to us, solicitous of protection! O Vrikodara, disunions and disputes do take place amongst those that are connected in blood. Hostilities such as these do go on. But the honour of the family is never suffered to be interfered with. If any stranger seeketh to insult the honour of a family, they that are good never tolerate such insult coming from the stranger. The wicked-souled king of the Gandharvas knoweth that we are living here from some time. Yet disregarding us, he hath done this deed which is so disagreeable to us! O exalted one, from this forcible seizure of Duryodhana and from this insult to the ladies of our house by a stranger, our family honour is being destroyed. Therefore, ye tigers among men, arise and arm yourselves without delay for rescuing those that have sought our protection and for guarding the honour of our family. Ye tigers among men, let Arjuna and the twins and thyself also that art brave and unvanquished, liberate Duryodhana, who is even now being taken away a captive! Ye foremost of warriors, these blazing cars, furnished with golden flagstaff's and every kind of weapons belonging to Dhritarashtra's sons, are ready here. With Indrasena and other charioteers skilled in arms, for guiding them, ride ye on these everfurnished cars of deep rattle! And riding on these, exert ye with activity for fighting with the Gandharvas to liberate Duryodhana. Even an ordinary Kashatriya
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[paragraph continues] (amongst those that are here), would to the height of his power, protect one that hath come hither for refuge! What then, O Vrikodara, shall I say of thee! Entreated for assistance in such words as 'O hasten to my aid!' Who is there (amongst those standing around me) that is high-souled enough to assist even his foe, beholding him seeking shelter with joined hands? The bestowal of a boon, sovereignty, and the birth of a son are sources of great joy. But, ye sons of Pandu, the liberation of a foe from distress is equal to all the three put together! What can be a source of greater joy to you than that Duryodhana sunk in distress seeketh his very life as depending on the might of your arms? O Vrikodara, if the vow in which I am engaged had been over, there is little doubt that I would myself have run to his aid. Strive thou by all means, O Bharata, to liberate Duryodhana by the arts of conciliation. If, however, the king of the Gandharvas cannot be managed by the arts of conciliation, then must thou try to rescue Suyodhana by lightly skirmishing with the foe. But if the chief of the Gandharvas do not let the Kurus off even then, they must be rescued by crushing the foe by all means. O Vrikodara, this is all I can tell thee now, for my vow hath been begun and is not ended yet!"
Vaisampayana continued, "Hearing these words of Ajatasatru, Dhananjaya pledged himself, from respect for these commands of his superior, to liberate the Kauravas. And Arjuna said, 'If the Gandharvas do not set the Dhartarashtras free peacefully, the Earth shall this day drink the blood of the king of the Gandharvas!' And hearing that pledge of the truth-speaking Arjuna, the Kauravas then, O king, regained (the lost) tenor of their minds."

Book 3
Chapter 242

 1 [vai]
      tatas tu śilpinaḥ sarve amātyapravarāś ca ha
      viduraś ca mahāprājño dhārtarāṣṭre nyavedayat
  2 sajjaṃ kratuvaraṃ rājan kālaprāptaṃ ca bhārata
      sauvarṇaṃ ca kṛtaṃ divyaṃ lāṅgalaṃ sumahādhanam
  3 etac chrutvā nṛpaśreṣṭho dhārtarāṣṭro viśāṃ pate
      ājñāpayām āsa nṛpaḥ kraturājapravartanam
  4 tataḥ pravavṛte yajñaḥ prabhūtānnaḥ susaṃskṛtaḥ
      dīkṣitaś cāpi gāndhārir yathā śāstaṃ yathākramam
  5 prahṛṣṭo dhṛtarāṣṭro 'bhūd viduraś ca mahāyaśāḥ
      bhīṣmo droṇaḥ kṛpaḥ karṇo gāndhārī ca yaśasvinī
  6 nimantraṇārthaṃ dūtāṃś ca preṣayām āsa śīghragān
      pārthivānāṃ ca rājendra brāhmaṇānāṃ tathaiva ca
      te prayātā yathoddiṣṭaṃ dūtās tvaritavāhanāḥ
  7 tatra kaṃ cit prayātaṃ tu dūtaṃ duḥśāsano 'bravīt
      gaccha dvaitavanaṃ śīghraṃ pāṇḍavān pāpapūruṣān
      nimantraya yathānyāyaṃ viprāṃs tasmin mahāvane
  8 sa gatvā pāṇḍavāvāsam uvācābhipraṇamya tān
      duryodhano mahārāja yajate nṛpasattamaḥ
  9 svavīryārjitam arthaugham avāpya kurunandanaḥ
      tatra gacchanti rājāno brāhmaṇāś ca tatas tataḥ
  10 ahaṃ tu preṣito rājan kauraveṇa mahātmanā
     āmantrayati vo rājā dhārtarāṣṭro janeśvaraḥ
     mano 'bhilaṣitaṃ rājñas taṃ kratuṃ draṣṭum arhatha
 11 tato yudhiṣṭhiro rājā tac chrutvā dūta bhāṣitam
     abravīn nṛpaśārdūlo diṣṭyā rājā suyodhanaḥ
     yajate kratumukhyena pūrveṣāṃ kīrtivardhanaḥ
 12 vayam apy upayāsyāmo na tv idānīṃ kathaṃ cana
     samayaḥ paripālyo no yāvad varṣaṃ trayodaśam
 13 śrutvaitad dharmarājasya bhīmo vacanam abravīt
     tadā tu nṛpatir gantā dhama rājo yudhiṣṭhiraḥ
 14 astraśastrapradīpte 'gnau yadā taṃ pātayiṣyati
     varṣāt trayodaśād ūrdhvaṃ raṇasatre narādhipaḥ
 15 yadā krodhahavir moktā dhārtarāṣṭreṣu pāṇḍavaḥ
     āgantāras tadā smeti vācyas te sa suyodhanaḥ
 16 śeṣās tu pāṇḍavā rājan naivocuḥ kiṃ cid apriyam
     dūtaś cāpi yathāvṛttaṃ dhārtarāṣṭre nyavedayat
 17 athājagmur naraśreṣṭhā nānājanapadeśvarāḥ
     brāhmaṇāś ca mahābhāgā dhārtarāṣṭra puraṃ prati
 18 te tv arcitā yathāśāstraṃ yathā varṇaṃ yathākramam
     mudā paramayā yuktāḥ prītyā cāpi nareśvara
 19 dhṛtarāṣṭro 'pi rājendra saṃvṛtaḥ sarvakauravaiḥ
     harṣeṇa mahatā yukto viduraṃ pratyabhāṣata
 20 yathāsukhī janaḥ sarvaḥ kṣattaḥ syād annasaṃyutaḥ
     tuṣyec ca yajñasadane tathā kṣipraṃ vidhīyatām
 21 viduras tv evam ājñaptaḥ sarvavarṇān ariṃdama
     yathā pramāṇato vidvān pūjayām āsa dharmavit
 22 bhakṣyabhojyānna pānena mālyaiś cāpi sugandhibhiḥ
     vāsobhir vividhaiś caiva yojayām āsa hṛṣṭavat
 23 kṛtvā hy avabhṛthaṃ vīro yathāśāstraṃ yathākramam
     sāntvayitvā ca rājendro dattvā ca vividhaṃ vasu
     visarjayām āsa nṛpān brāhmaṇāṃś ca sahasraśaḥ
 24 visarjayitvā sa nṛpān bhrātṛbhiḥ parivāritaḥ
     viveśa hāstinapuraṃ sahitaḥ karṇa saubalaiḥ

SECTION CCXLII

Vaisampayana said, "Hearing the words of Yudhishthira, those bulls among men, headed by Bhimasena, rose up with faces beaming in joy. And those mighty warriors, O Bharata, then began to case themselves in impenetrable mail that were besides variegated with pure gold, and armed themselves with celestial weapons of various kinds. And the Pandavas thus cased in mail, and mounted on those chariots furnished with flagstaffs and armed with bows and arrows, looked like blazing fires. And those tigers among warriors, riding upon those well furnished cars drawn by fleet horses, proceeded to that spot without losing a moment. And beholding those mighty warriors--the sons of Pandu--thus proceeding together (for the liberation of Duryodhana), the Kuru army sent forth a loud shout. And soon did those rangers of the sky flushed with victory, and those impetuous warriors, the sons of Pandu, fearlessly encounter each other in that forest. The Gandharvas were flushed with success, and beholding the four brave sons of Pandu coming to battle seated on their cars, they all turned back towards the advancing combatants. And, the dwellers of the Gandhamadana, beholding the Pandavas looking like blazing guardians of the world provoked to ire, stood arrayed
p. 489
in order of battle. And, O Bharata, in accordance with words of king Yudhishthira of great wisdom, the encounter that took place was a skirmish. But when Arjuna--that persecutor of foes--saw that the foolish soldiers of the king of Gandharvas could not be made to understand what was good for them by means of a light skirmish, he addressed those invincible rangers of the skies in a conciliatory tone and said, 'Leave ye my brother king Suyodhana.' Thus addressed by the illustrious son of Pandu, the Gandharvas, laughing aloud, replied unto him saying, 'O child, there is but one in the world whose behests we obey and living under whose rule we pass our days in happiness: O Bharata, we always act as that one only person commandeth us! Besides that celestial chief there is none that can command us!' Thus addressed by the Gandharvas, Dhananjaya, the son of Kunti, replied unto them, saying, 'This contact with other people's wives and this hostile encounter with human beings are acts that are both censurable in the king of the Gandharvas and not proper for him. Therefore, leave ye these sons of Dhritarashtra all endued with mighty energy. And liberate ye also these ladies, at the command of king Yudhishthira the just. If, ye Gandharvas, ye do not set the sons of Dhritarashtra free peacefully, I shall certainly rescue Suyodhana (and his party) by exerting my prowess.' And speaking unto them thus, Pritha's son, Dhananjaya, capable of wielding the bow with his left hand also, then rained a shower of sharp pointed sky-ranging shafts upon those rangers of the firmament. Thus attacked, the mighty Gandharvas then encountered the sons of Pandu with a shower of arrows equally thick, and the Pandavas also replied by attacking those dwellers of heaven. And the battle then, O Bharata, that ranged between the active and agile Gandharvas and the impetuous son of Pandu was fierce in the extreme."

Book 3
Chapter 243

 1 [vai]
      praviśantaṃ mahārāja sūtās tuṣṭuvur acyutam
      janāś cāpi maheṣvāsaṃ tuṣṭuvū rājasattamam
  2 lājaiś candanacūrṇaiś cāpy avakīrya janās tadā
      ūcur diṣṭyā nṛpāvighnāt samāpto 'yaṃ kratus tava
  3 apare tv abruvaṃs tatra vātikās taṃ mahīpatim
      yudhiṣṭhirasya yajñena na samo hy eṣa tu kratuḥ
      naiva tasya krator eṣa kalām arhati ṣoḍaśīm
  4 evaṃ tatrābruvan ke cid vātikās taṃ nareśvaram
      suhṛdas tv abruvaṃs tatra ati sarvān ayaṃ kratuḥ
  5 yayātir nahuṣaś cāpi māndhātā bharatas tathā
      kratum enaṃ samāhṛtya pūtāḥ sarve divaṃ gatāḥ
  6 etā vācaḥ śubhāḥ śṛṇvan suhṛdāṃ bharatarṣabha
      praviveśa puraṃ hṛṣṭaḥ svaveśma ca narādhipaḥ
  7 abhivādya tataḥ pādau mātāpitror viśāṃ pate
      bhīṣmadroṇapṛpāṇāṃ ca vidurasya ca dhīmataḥ
  8 abhivāditaḥ kanīyobhir bhrātṛbhir bhrātṛvatsalaḥ
      niṣasādāsane mukhye bhrātṛbhiḥ parivāritaḥ
  9 tam utthāya mahārāja sūtaputro 'bravīd vacaḥ
      diṣṭyā te bharataśreṣṭha samāpto 'yaṃ mahākratuḥ
  10 hateṣu yudhi pārtheṣu rājasūye tathā tvayā
     āhṛte 'haṃ naraśreṣṭha tvāṃ sabhājayitā punaḥ
 11 tam abravīn mahārājo dhārtarāṣṭro mahāyaśaḥ
     satyam etat tvayā vīra pāṇḍaveṣu durātmasu
 12 nihateṣu naraśreṣṭha prāpte cāpi mahākratau
     rājasūye punar vīra tvaṃ māṃ saṃvardhayiṣyasi
 13 evam uktvā mahāprājñaḥ karṇam āśliṣya bhārata
     rājasūyaṃ kratuśreṣṭhaṃ cintayām āsa kauravaḥ
 14 so 'bravīt suhṛdaś cāpi pārśvasthān nṛpasattamaḥ
     kadā tu taṃ kratuvaraṃ rājasūyaṃ mahādhanam
     nihatya pāṇḍavān sarvān āhariṣyāmi kauravāḥ
 15 tam abravīt tadā karṇaḥ śṛṇu me rājakuñjara
     pādau na dhāvaye tāvad yāvan na nihato 'rjunaḥ
 16 athotkruṣṭaṃ maheṣvāsair dhārtarāṣṭrair mahārathaiḥ
     pratijñāte phalgunasya vadhe karṇena saṃyuge
     vijitāṃś cāpy amanyanta pāṇḍavān dhṛtarāṣṭrajāḥ
 17 duryodhano 'pi rājendra visṛjya narapuṃgavān
     praviveśa gṛhaṃ śrīmān yathā caitrarathaṃ prabhuḥ
     te 'pi sarve maheṣvāsā jagmur veśmāni bhārata
 18 pāṇḍavāś ca maheṣvāsā dūtavākyapracoditāḥ
     cintayantas tam evāthaṃ nālabhanta sukhaṃ kva cit
 19 bhūyo ca cārai rājendra pravṛttir upapāditā
     pratijñā sūtaputrasya vijayasya vadhaṃ prati
 20 etac chrutvā dharmasutaḥ samudvigno narādhipa
     abhedyakavacaṃ matvā karṇam adbhutavikramam
     anusmaraṃś ca saṃkleśān na śāntim upayāti saḥ
 21 tasya cintāparītasya buddhijajñe mahātmanaḥ
     bahu vyālamṛgākīrṇaṃ tyaktuṃ dvaitavanaṃ vanam
 22 dhārtarāṣṭro 'pi nṛpatiḥ praśaśāsa vasuṃdharām
     bhrātṛbhiḥ sahito vīrair bhīṣmadroṇakṛpais tathā
 23 saṃgamya sūtaputreṇa karṇenāhava śobhinā
     duryodhanaḥ priye nityaṃ vartamāno mahīpatiḥ
     pūjayām āsa viprendrān kratubhir bhūridakṣiṇaiḥ
 24 bhrātṝṇāṃ ca priyaṃ rājan sa cakāra paraṃtapaḥ
     niścitya manasā vīro dattabhukta phalaṃ dhanam

SECTION CCXLIII

Vaisampayana said, "Then those Gandharvas decked in golden garlands and accomplished in celestial weapons, showing their blazing shafts, encountered the Pandavas from every side. And as the sons of Pandu were only four in number and the Gandharvas counted by thousands, the battle that ensued appeared to be extraordinary. And as the cars of Karna and Duryodhana had formerly been broken into a hundred fragments by the Gandharvas, so were the cars of the four heroes attempted to be broken. But those tigers among men began to encounter with their showers of arrows thousands upon thousands of Gandharvas rushing towards them. Those rangers of skies endued with great energy, thus checked on all sides by that arrowy down-pour, succeeded not in even coming near to the sons of Pandu. Then Arjuna whose ire had been provoked, aiming at the angry Gandharvas, prepared to hurl against them his celestial weapons. And in that encounter, the mighty Arjuna, by means of his Agneya weapon, sent ten hundreds of thousands of Gandharvas to the abode of Yama. And that mighty bowman, Bhima, also, that foremost of all warriors in battle, slew, by means of his
p. 490
sharp arrows, Gandharvas by hundreds. And the mighty sons of Madri also, battling with vigour, encountered hundreds of Gandharvas, O king, and slaughtered them all. And as Gandharvas were being thus slaughtered by the mighty warriors with their celestial weapons, they rose up to the skies, taking with them the sons of Dhritarashtra. But Dhananjaya, the son of Kunti, beholding them rise up to the skies, surrounded them on every side by a wide net of arrows. And confined within that arrowy net like birds within a cage, they showered in wrath upon Arjuna maces and darts and broad-swords. But Arjuna who was conversant with the most efficacious weapons, soon checked that shower of maces and darts and broad-swords, and in return began to mangle the limbs of the Gandharvas with his crescent-shaped arrows. And heads and legs and arms began to drop down from above resembling a shower of stones. And at that sight, the foe was struck with panic. And as the Gandharvas were being slaughtered by the illustrious son of Pandu, they began to shower from the skies a heavy downpour of shafts upon Arjuna, who was on the surface of the earth. But that chastiser of foes, Arjuna, endued with mighty energy checked that shower of arrows by means of his own weapons and began, in return, to wound them. Then Arjuna of the Kuru race shot his well-known weapons called Sthunakarna, Indrajala, Saura, Agneya and Saumya. And the Gandharvas consumed by the fiery weapons of Kunti's son, began to suffer heavily, like the sons of Diti, while being scorched by Sakra's thunder-bolt. And when they attacked Arjuna from above, they were checked by his net of arrows. And while they attacked him from all sides on the surface of the earth, they were checked by his crescent-shaped arrows. And beholding the Gandharvas put in fear by Kunti's son, Chitrasena rushed, O Bharata, at Dhananjaya, armed with a mace. And as the king of the Gandharvas was rushing at Arjuna from above with that mace in hand, the latter cut with his arrows that mace wholly made of iron into seven pieces. And beholding that mace of his cut into many pieces by Arjuna of great activity, with his arrows, Chitrasena, by means of his science, concealed himself from the view of the Pandava and began to fight with him. The heroic Arjuna, however, by means of his own celestial weapons checked all the celestial weapons that were aimed at him by the Gandharvas. And when the chief of the Gandharvas saw that he was checked by the illustrious Arjuna with those weapons of his he entirely disappeared from sight by help of his powers of illusion. And Arjuna, observing that the chief of the Gandharvas was striking at him concealed from sight, attacked his assailant with celestial weapon inspired with proper Mantras. And the multiform Dhananjaya filled with wrath, prevented the disappearance of his foe by means of his weapon known by the name of Sabda-veda. And assailed with those weapons by the illustrious Arjuna, his dear friend, the king of the Gandharvas, showed himself unto him. And Chitrasena said, 'Behold in me thy friend battling with thee!' And beholding his friend Chitrasena exhausted in the battle, that bull among the sons of Pandu withdrew the weapons he had shot. And the other sons of Pandu beholding Arjuna withdraw his weapons, checked their flying steeds and the
p. 491
impetus of their weapons and withdrew their bows. And Chitrasena and Bhima and Arjuna and the twins enquiring about one another's welfare, sat awhile on their respective cars."

Book 3
Chapter 244

  1 [janam]
      duryodhanaṃ mocayitvā pāṇḍuputrā mahābalāḥ
      kim akārṣur vane tasmiṃs tan mamākhyātum arhasi
  2 [vai]
      tataḥ śayānaṃ kaunteyaṃ rātrau dvaitavane mṛgāḥ
      svapnānte darśayām āsur bāṣpakaṇṭhā yudhiṣṭhiram
  3 tān abravīt sa rājendro vepamānān kṛtāñjalīn
      brūta yad vaktukāmāḥ stha ke bhavantaḥ kim iṣyate
  4 evam uktāḥ pāṇḍavena kaunteyena yaśasvinā
      pratyabruvan mṛgās tatra hataśeṣā yudhiṣṭhiram
  5 vayaṃ mṛgā dvaitavane hataśiṣṭāḥ sma bhārata
      notsīdema mahārāja kriyatāṃ vāsaparyayaḥ
  6 bhavanto bhrātaraḥ śūrāḥ sarva evāstra kovidāḥ
      kulāny alpāvaśiṣṭāni kṛtavanto vanaukasām
  7 bījabhūtā vayaṃ ke cid avaśiṣṭā mahāmate
      vivardhemahi rājendra prasādāt te yudhiṣṭhira
  8 tān vepamānān vitrastān bījamātrāvaśeṣitān
      mṛgān dṛṣṭvā suduḥkhārto dharmarājo yudhiṣṭhiraḥ
  9 tāṃs tathety abravīd rājā sarvabhūtahite rataḥ
      tathyaṃ bhavanto bruvate kariṣyāmi ca tat tathā
  10 ity evaṃ pratibuddhaḥ sa rātryante rājasattamaḥ
     abravīt sahitān bhrātṝn dayāpanno mṛgān prati
 11 ukto rātrau mṛgair asmi svapnānte hataśeṣitaiḥ
     tanu bhūtāḥ sma bhadraṃ te dayā naḥ kriyatām iti
 12 te satyam āhuḥ kartavyā dayāsmābhir vanaukasām
     sāṣṭa māsaṃ hi no varṣaṃ yad enān upayuñjmahe
 13 punar bahumṛgaṃ ramyaṃ kāmyakaṃ kānanottamam
     maru bhūmeḥ śiro khyātaṃ tṛṇabindu saro prati
     tatremā vasatīḥ śiṣṭā viharanto ramemahi
 14 tatas te pāṇḍavāḥ śīghraṃ prayayur dharmakovidāḥ
     brāhmaṇaiḥ sahitā rājan ye ca tatra sahoṣitāḥ
     indrasenādibhiś caiva preṣyair anugatās tadā
 15 te yātvānusṛtair mārgaiḥ svannaiḥ śuci jalānvitaiḥ
     dadṛśuḥ kāmyakaṃ puṇyam āśramaṃ tāpasāyutam
 16 viviśus te sma kauravyā vṛtā viprarṣabhair tadā
     tad vanaṃ bharataśreṣṭhāḥ svargaṃ sukṛtino yathā

SECTION CCXLIV

Vaisampayana said, "Then that mighty bowman of blazing splendour, Arjuna, smilingly said unto Chitrasena in the midst of the Gandharva host, 'What purpose dost thou serve, O hero, in punishing the Kauravas? O, why also hath Suyodhana with his wives been thus punished?'
"Chitrasena replied, 'O Dhananjaya, without stirring from my own abode I became acquainted with the purpose of the wicked Duryodhana and the wretched Karna in coming hither. The purpose was even this,--knowing that ye are exiles in the forest and suffering great afflictions as if ye had none to take care of you, himself in prosperity, this wretch entertained the desire of beholding you plunged in adversity and misfortune. They came hither for mocking you and the illustrious daughter of Drupada. The lord of the celestials also, having ascertained this purpose of theirs, told me, 'Go thou and bring Duryodhana hither in chains along with his counsellors. Dhananjaya also with his brother should always be protected by thee in battle, for he is thy dear friend and disciple.' At these words of the lord of the celestials I came hither speedily. This wicked prince hath also been put in chains. I will now proceed to the region of the celestials, whither I will lead this wicked wight at the command of the slayer of Paka!'
"Arjuna answered, saying, 'O Chitrasena, if thou wishest to do what is agreeable to me, set Suyodhana free, at the command of king Yudhishthira the just, for he is our brother!'
Chitrasena said, "This sinful wretch is always full of vanity. He deserveth not to be set free. O Dhananjaya, he hath deceived and wronged both king Yudhishthira the just and Krishna. Yudhishthira the son of Kunti as yet knoweth not the purpose on which the wretch came hither. Let the king, therefore, do what he desires after knowing everything!"
Vaisampayana continued, "After this, all of them went to king Yudhishthira the just. And going unto the king, they represented unto him everything about Duryodhana's conduct. And Ajatasatru, hearing everything that the Gandharvas had said, liberated all the Kauravas and applauded the Gandharvas. And the king said, 'Fortunate it is for us that though gifted with great strength, ye did not yet slay the wicked son of Dhritarashtra along with all counsellors and relatives. This, O sir, hath been an act of great kindness done to me by the Gandharvas. The honour also of my family is saved by liberating this wicked wight. I am glad at seeing you all. Command me what I am to do for you. And having obtained all you wish, return ye soon whence ye came!'
"Thus addressed by the intelligent son of Pandu, the Gandharvas became well-pleased and went away with the Apsaras. And the lord of the
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celestials then, coming to that spot, revived those Gandharvas that had been slain in the encounter with the Kurus, by sprinkling the celestial Amrita over them. And the Pandavas also, having liberated their relatives along with the ladies of the royal household, and having achieved that difficult feat (the defeat of the Gandharvas host) became well-pleased. And those illustrious and mighty warriors worshipped by the Kurus along with their sons and wives, blazed forth in splendour like flaming fires in the sacrificial compound. And Yudhishthira then addressing the liberated Duryodhana in the midst of his brothers, from affection, told him these words: 'O child, never again do such a rash act. O Bharata, a rash wight never cometh by happiness. O son of the Kuru race, pleased be thou with all thy brothers. Go back to thy capital as pleaseth thee, without yielding thyself to despondency or cheerlessness!"
Vaisampayana continued, "Thus dismissed by the son of Pandu, king Duryodhana then saluted king Yudhishthira the just and overwhelmed with shame, and his heart rent in twain, mechanically set out for his capital, like one destitute of life. And after the Kaurava prince had departed, the brave Yudhishthira, the son of Kunti, along with his brothers, was worshipped by the Brahmanas, and surrounded by those Brahmanas endued with the wealth of asceticism, like Sakra himself by the celestials, he began to pass his days happily in the woods of Dwaita."

Book 3
Chapter 245

1 [vai]
      vane nivasatāṃ teṣāṃ pāṇḍavānāṃ mahātmanām
      varṣāṇy ekādaśātīyuḥ kṛcchreṇa bharatarṣabha
  2 phalamūlāśanās te hi sukhārhā duḥkham uttamam
      prāptakālam anudhyāntaḥ sehur uttamapūruṣāḥ
  3 yudhiṣṭhiras tu rājarṣir ātmakarmāparādhajam
      cintayan sa mahābāhur bhrātṝṇāṃ duḥkham uttamam
  4 na suṣvāpa sukhaṃ rājā hṛdi śalyair ivārpitaiḥ
      daurātmyam anupaśyaṃs tat kāle dyūtodbhavasya hi
  5 saṃsmaran paruṣā vācaḥ sūtaputrasya pāṇḍavaḥ
      niḥśvāsaparamo dīno bibhrat kopaviṣaṃ mahat
  6 arjuno yamajau cobhau draupadī ca yaśasvinī
      sa ca bhīmo mahātejāḥ sarveṣām uttamo balī
      yudhiṣṭhiram udīkṣantaḥ sehur duḥkham anuttamam
  7 avaśiṣṭam alpakālaṃ manvānāḥ puruṣarṣabhāḥ
      vapur anyad ivākārṣur utsāhāmarśa ceṣṭitaiḥ
  8 kasya cit tv atha kālasya vyāsaḥ satyavatī sutaḥ
      ājagāma mahāyogī pāṇḍavān avalokakaḥ
  9 tam āgatam abhiprekṣya kuntīputro yudhiṣṭhiraḥ
      pratyudgamya mahātmānaṃ pratyagṛhṇād yathāvidhi
  10 tam āsīnam upāsīnaḥ śuśrūṣur niyatendriyaḥ
     toṣayan praṇipātena vyāsaṃ pāṇḍavanandanaḥ
 11 tān avekṣya kṛśān pautrān vane vanyena jīvataḥ
     maharṣir anukampārtham abravīd bāṣpagadgadam
 12 yudhiṣṭhira mahābāho śṛṇu dharmabhṛtāṃ vara
     nātapta tapasaḥ putra prāpnuvanti mahat sukham
 13 sukhaduḥkhe hi puruṣaḥ paryāyeṇopasevate
     nātyantam asukhaṃ kaś cit prāpnoti puruṣarṣabha
 14 prajñāvāṃs tv eva puruṣaḥ saṃyuktaḥ parayā dhiyā
     udayāstamayajño hi na śocati na hṛṣyati
 15 sukham āpatitaṃ seved duḥkham āpatitaṃ sahet
     kālaprāptam upāsīta sasyānām iva karṣakaḥ
 16 tapaso hi paraṃ nāsti tapasā vindate mahat
     nāsādhyaṃ tapasaḥ kiṃ cid iti budhyasva bhārata
 17 satyam ārjavam akrodhaḥ saṃvibhāgo damaḥ śamaḥ
     anasūyā vihiṃsā ca śaucam indriyasaṃyamaḥ
     sādhanāni mahārāja narāṇāṃ puṇyakarmaṇām
 18 adharmarucayo mūḍhās tiryaggatiparāyaṇāḥ
     kṛcchrāṃ yonim anuprāpya na sukhaṃ vindate janāḥ
 19 iha yat kriyate karma tatparatropabhujyate
     tasmāc charīraṃ yuñjīta tapasā niyamena ca
 20 yathāśakti prayacchec ca saṃpūjyābhipraṇamya ca
     kāle pātre ca hṛṣṭātmā rājan vigatamatsaraḥ
 21 satyavādī labhetāyur anāyāsam athārjavī
     akrodhano 'nasūyaś ca nirvṛtiṃ labhate parām
 22 dāntaḥ śama paraḥ śaśvat parikleśaṃ na vindati
     na ca tapyati dāntātmā dṛṣṭvā paragatāṃ śriyam
 23 saṃvibhaktā ca dātā ca bhogavān sukhavān naraḥ
     bhavaty ahiṃsakaś caiva paramārogyam aśnute
 24 mānyān mānayitā janma kule mahati vindati
     vyasanair na tu saṃyogaṃ prāpnoti vijitendriyaḥ
 25 śubhānuśaya buddhir hi saṃyuktaḥ kāladharmaṇā
     prādurbhavati tad yogāt kalyāṇa matir eva saḥ
 26 [y]
     bhagavan dānadharmāṇaṃ tapaso vā mahāmune
     kiṃ svid bahuguṇaṃ pretya kiṃ vā duṣkaram ucyate
 27 [vyāsa]
     dānān na duṣkarataraṃ pṛthivyām asti kiṃ cana
     arthe hi mahatī tṛṣṇā sa ca duḥkhena labhyate
 28 parityajya riyān prākān dharmārthaṃ hi mahāhavam
     praviśanti narā vīrāḥ samudram aṭavīṃ tathā
 29 kṛṣigorakṣyam ity eke pratipadyanti mānavāḥ
     puruṣāḥ preṣyatām eke nirgacchanti dhanārthinaḥ
 30 tasya duḥkhārjitasyaivaṃ parityāgaḥ suduṣkaraḥ
     na duṣkarataraṃ dānāt tasmād dānaṃ mataṃ mama
 31 viśeṣas tv atra vijñeyo nyāyenopārjitaṃ dhanam
     pātre deśe ca kāle ca sādhubhyaḥ pratipādayet
 32 anyāya samupāttena dānadharmo dhanena yaḥ
     kriyate na sa kartāraṃ trāyate mahato bhayāt
 33 pātre dānaṃ svalpam api kāle dattaṃ yudhiṣṭhira
     manasā suviśuddhena pretyānanta phalaṃ smṛtam
 34 atāpy udāharantīmam itihāsaṃ purātanam
     vrīhi droṇa parityāgād yat phalaṃ prāpa mudgalaḥ

SECTION CCXLV

Janamejaya said, "After his defeat and capture by the foe and his subsequent liberation by the illustrious sons of Pandu by force of arms, it seemeth to me that the entry into Hastinapura of the proud, wicked, boastful, vicious, insolent, and wretched Duryodhana, engaged in insulting the sons of Pandu and bragging of his own superiority, must have been exceedingly difficult. Describe to me in detail, O Vaisampayana, the entry into the capital, of that prince overwhelmed with shame and unmanned by grief!"
Vaisampayana said, "Dismissed by the king Yudhishthira the just, Dhritarashtra's son Suyodhana, bending his head down in shame and afflicted with grief and melancholy, set out slowly. And the king, accompanied by his four kinds of forces, proceeded towards his city, his heart rent in grief and filled with thoughts of his defeat along the way in a region that abounded in grass and water. The king encamped on a delightful piece of ground as pleased him best, with his elephants and cars and cavalry and infantry stationed all around. And as the king Duryodhana was seated on an elevated bedstead endued with the effulgence of fire, himself looking like the moon under an eclipse, towards the small hours of the morning Karna, approaching him, said, 'Fortunate it is, O son of Gandhari, that thou art alive! Fortunate it is, that we have once more met! By good luck it is that thou hast vanquished the Gandharvas capable of assuming any form at will. And, O son of the Kuru race, it is by good luck alone, that I am enabled to see thy brothers--
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mighty warriors all--come off victorious from that encounter, having subjugated their foes! As regards myself, assailed by all the Gandharvas, I fled before thy eyes, unable to rally our flying host. Assailed by the foe with all his might, my body mangled with their arrows, I sought safety in flight. This however, O Bharata, seemed to me to be a great marvel that I behold you all come safe and sound in body, with your wives, troops, and vehicles, out of that super-human encounter. O Bharata, there is another man in this world who can achieve what thou, O king, hast achieved in battle to-day with thy brothers."
Vaisampayana continued, "Thus addressed by Karna, king Duryodhana replied unto the ruler of the Angas in a voice choked with tears."

Book 3
Chapter 246

1 [y]
      vrīhidroṇaḥ parityaktaḥ kathaṃ tena mahātmanā
      kasmai dattaś ca bhagavan vidhinā kena cāttha me
  2 pratyakṣadharmā bhagavān yasya tuṣṭo hi karmabhiḥ
      saphalaṃ tasya janmāhaṃ manye saddharmacāriṇaḥ
  3 [vyāsa]
      śiloñcha vṛttir dharmātmā mudgalaḥ saṃśitavrataḥ
      āsīd rājan kurukṣetre satyavāg anasūyakaḥ
  4 atithivratī kriyāvāṃś ca kāpotīṃ vṛttim āsthitaḥ
      satram iṣṭī kṛtaṃ nāma samupāste mahātapāḥ
  5 saputradāro hi muniḥ pakṣāhāro babhūva saḥ
      kapota vṛttyā pakṣeṇa vrīhi droṇam upārjayat
  6 darśaṃ ca paurṇamāsaṃ ca kurvan vigatamatsaraḥ
      devatātithiśeṣeṇa kurute dehayāpanam
  7 tasyendraḥ sahito devaiḥ sākṣāt tribhuvaṇeśvaraḥ
      patyagṛhṇān mahārāja bhāgaṃ parvaṇi parvaṇi
  8 sa parvakālaṃ kṛtvā tu munivṛttyā samanvitaḥ
      atithibhyo dadāv annaṃ prahṛṣṭenāntarātmanā
  9 vrīhi droṇasya tad aho dadato 'nnaṃ mahātmanaḥ
      śiṣṭaṃ mātsarya hīnasya vardhaty atithidarśanāt
  10 tac chatāny api buñjanti brāhmaṇānāṃ manīṣiṇām
     munes tyāgaviśuddhyā tu tadannaṃ vṛddhim ṛcchati
 11 taṃ tu śuśrāva dharmiṣṭhaṃ mudgalaṃ saṃśitavratam
     durvāsā nṛpa dig vāsās tam athābhyājagāma ha
 12 bibhrac cāniyataṃ veṣam unmatta iva pāṇḍava
     vikacaḥ paruṣā vāco vyāharan vividhā muniḥ
 13 abhigamyātha taṃ vipram uvāca munisattamaḥ
     annārthinam anuprāptaṃ viddhi māṃ munisattama
 14 svāgataṃ te 'stv iti muniṃ mudgalaḥ pratyabhāṣata
     pādyam ācamanīyaṃ ca prativedyānnam uttamam
 15 prādāt sa tapasopāttaṃ kṣudhitāyātithi vratī
     unmattāya parāṃ śraddhām āsthāya sa dhṛtavrataḥ
 16 tatas tadannaṃ rasavat sa eva kṣudhayānvitaḥ
     bubhuje kṛtsnam unmattaḥ prādāt tasmai ca mudgalaḥ
 17 buktā cānnaṃ tataḥ sarvam ucchiṣṭenātmanas tataḥ
     athānulilipe 'ṅgāni jagāma ca yathāgatam
 18 evaṃ dvitīye saṃprāpte parvakāle manīṣiṇaḥ
     āgamya bubbhuje sarvam annam uñchopajīvinaḥ
 19 nirāhāras tu sa munir uñcham ārjayate punaḥ
     na cainaṃ vikriyāṃ netum aśakan mudgalaṃ kṣudhā
 20 na krodho na ca mātsaryaṃ nāvamāno na saṃbhramaḥ
     saputradāram uñchantam āviśeśa dvijottamam
 21 tathā tam uñchadharmāṇaṃ durvāsā munisattamam
     upatasthe yathākālaṃ ṣaṭ kṛtvaḥ kṛtaniścayaḥ
 22 na cāsya mānasaṃ kiṃ cid vikāraṃ dadṛśe muniḥ
     śuddhasattvasya śuddhaṃ sa dadṛśe nirmalaṃ manaḥ
 23 tam uvāca tataḥ prītaḥ sa munir mudgalaṃ tadā
     tvatsamo nāsti loke 'smin dātā mātsarya varjitaḥ
 24 kṣud dharmasaṃjñāṃ praṇudaty ādatte dhairyam eva ca
     viṣayānusāriṇī jihvā karṣaty eva rasān prati
 25 āhāraprabhavāḥ prāṇā mano durnigrahaṃ calam
     manaso cendriyāṇāṃ cāpy aikāgryaṃ niścitaṃ tapaḥ
 26 śrameṇopārjitaṃ tyaktuṃ duḥkhaṃ śuddhena cetasā
     tat sarvaṃ bhavatā sādho yathāvad upapāditam
 27 prītāḥ smo 'nugṛhītāś ca sametya bhavatā saha
     indriyābhijayo dhairyaṃ saṃvibhāgo damaḥ śamaḥ
 28 dayā satyaṃ ca dharmaś ca tvayi sarvaṃ pratiṣṭhitam
     jitās te karmabhir lokāḥ prāpo 'si paramāṃ gatim
 29 aho dānaṃ vighuṣṭaṃ te sumahat svargavāsibhiḥ
     saśarīro bhavān gantā svargaṃ sucaritavrata
 30 ity evaṃ vadatas tasya tadā durvāsaso muneḥ
     devadūto vimānena mudgalaṃ pratyupasthitaḥ
 31 haṃsasārasayuktena kiṅkiṇījālamālinā
     kāmagena vicitreṇa divyagandhavatā tathā
 32 uvāca cainaṃ viprarṣiṃ vimānaṃ karmabhir jitam
     samupāroha saṃsiddhiṃ prāpto 'si paramāṃ mune
 33 tam evaṃ vādinam ṛṣir devadūtam uvāca ha
     icchāmi bhavatā proktān guṇān svarganivāsinām
 34 ke guṇās tatra vasatāṃ kiṃ tapo kaś ca niścayaḥ
     svarge svargasukhaṃ kiṃ ca doṣo vā devadūtaka
 35 satāṃ sapta vadaṃ mitram āhuḥ santaḥ kulocitāḥ
     mitratāṃ ca puraskṛtya pṛcchāmi tvām ahaṃ vibho
 36 yad atra tathyaṃ pathyaṃ ca tad vravīhy avicārayan
     śrutvā tathā kariṣyāmi vyavasāyaṃ girā tava

SECTION CCXLVI

"Duryodhana said, 'O Radheya, thou knowest not what hath happened. Therefore, I do not resent thy words. Thou thinkest the hostile Gandharvas to have been vanquished by me with my own energy. O thou of mighty arms, my brothers, indeed had for a long time, aided by me fought with the Gandharvas. The slaughtered, indeed, on both sides were great. But when those brave Gandharvas, resorting to their many powers of illusion, ascended the skies and began to fight with us thence, our encounter with them ceased to be an equal one. Defeat then was ours and even captivity. And afflicted with sorrow, we along with our attendants and counsellors and children and wives and troops and vehicles were being taken by them through the skies. It was then that some soldiers of ours and some brave officers repaired in grief unto the sons of Pandu--those heroes that never refuse succour to those that ask for it. And having gone to them they said, 'Here is king Duryodhana, the son of Dhritarashtra, who with his younger brothers and friends and wives is being led away a captive by the Gandharvas along the sky. Blest be ye. Liberate the king along with the women of the royal household! Suffer no insult to be offered unto all the ladies of the Kuru race. And when they had spoken thus, the eldest of Pandu's sons, who is endued with a virtuous soul then conciliated his brothers and commanded them to liberate us. Then those bulls among men, the Pandavas, overtaking the Gandharvas, solicited our release in soft words, although fully able to effect it by force of arms. And when the Gandharvas, addressed in such conciliatory words, refused to set us at liberty, then Arjuna and Bhima and the twins endued with mighty energy, shot showers of arrows at the Gandharvas. Then the Gandharvas, abandoning the fight, fled through the sky, dragging our melancholy selves after them, filled with joy. Then we beheld a network of arrows spread all around by Dhananjaya, who was also shooting celestial weapons upon the foe. And seeing the points of the horizon covered by Arjuna with a thick network of sharp arrows, his friend, the chief of the Gandharvas, showed himself. And Chitrasena and Arjuna, embracing each other, enquired after each other's welfare. And the other
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sons of Pandu also embraced the chief of the Gandharvas and were embraced by him. And enquiries of courtesy passed between them also. And the brave Gandharvas then abandoning their weapons and mail mingled in a friendly spirit with the Pandavas. And Chitrasena and Dhananjaya worshipped each other with regard."

Book 3
Chapter 247

1 [devadūta]
      maharṣe 'kāryabuddhis tvaṃ yaḥ svargasukham uttamam
      saṃprāptaṃ bahu mantavyaṃ vimṛśasy abudho yathā
  2 upariṣṭād asau loko yo 'yaṃ svar iti saṃjñitaḥ
      ūrdhvagaḥ satpathaḥ śaśvad deva yānacaro mune
  3 nātapta tapasaḥ puṃso nāmahā yajñayājinaḥ
      nānṛtā nāstikāś caiva tatra gacchanti mudgala
  4 dharmātmāno jitātmānaḥ śāntā dāntā vimatsarāḥ
      dānadharmaratāḥ puṃsaḥ śūrāś cāhatalakṣaṇāḥ
  5 tatra gacchanti karmāgryaṃ kṛtvā śama damātmakam
      lokān puṇyakṛtāṃ brahman sadbhir āsevitān nṛbhiḥ
  6 devāḥ sādhyās tathā viśve marutaś ca maharṣibhiḥ
      yāmā dhāmāś ca maudgalya gandharvāpsarasas tathā
  7 eṣāṃ deva nikāyānāṃ pṛthakpṛthag anekaśaḥ
      bhāsvantaḥ kāmasaṃpannā lokās tejomayāḥ śubhāḥ
  8 trayas triṃśat sahasrāṇi yojanānāṃ hiraṇmayaḥ
      meruḥ parvatarāḍ yatra devodyānāni mudgala
  9 nandanādīni puṇyāni vihārāḥ puṇyakarmaṇām
      na kṣutpipāse na glānir na śītoṣṇabhayaṃ tathā
  10 bībhatsam aśubhaṃ vāpi rogā vā tatra ke cana
     mano jñāḥ sarvato gandhāḥ sukhasparśāś ca sarvaśaḥ
 11 śabdāḥ śrutimanogrāhyāḥ sarvatas tatra vai mune
     na śoko na jarā tatra nāyāsa paridevane
 12 īdṛśaḥ sa mune lokaḥ svakarmaphalahetukaḥ
     sukṛtais tatra puruṣāḥ saṃbhavanty ātmakarmabhiḥ
 13 taijasāni śarīrāṇi bhavanty atropapadyatām
     karmajāny eva maudgalya na mātṛpitṛjāny uta
 14 na ca svedo na daurgandhyaṃ purīṣaṃ mūtram eva ca
     teṣāṃ na ca rajo vastraṃ bādhate tatra vai mune
 15 na mlāyanti srajas teṣāṃ divyagandhā manoramāḥ
     paryuhyante vimānaiś ca brahmann evaṃvidhāś ca te
 16 īrṣyā śokaklamāpetā mohamātsarya varjitāḥ
     sukhaṃ svargajitas tatra vartayanti mahāmune
 17 teṣāṃ tathāvidhānāṃ tu lokānāṃ munipuṃgava
     upary upari śakrasya lokā divyaguṇānvitāḥ
 18 purastād brahmaṇas tatra lokās tejomayāḥ śubhāḥ
     yatra yānty ṛṣayo brahman pūtāḥ svaiḥ karmabhiḥ śubhaiḥ
 19 ṛbhavo nāma tatrānye devānām api devatāḥ
     teṣāṃ lokāḥ paratare tān yajantīha devatāḥ
 20 svayaṃprabhās te bhāsvanto lokāḥ kāmadughāḥ pare
     na teṣāṃ strīkṛtas tāpo na lokaiśvaryamatsaraḥ
 21 na vartayanty āhutibhis te nāpy amṛtabhojanāḥ
     tathā divyaśarīrās te na ca vigrahamūrtayaḥ
 22 na śukhe sukhakāmāś ca devadevāḥ sanātanāḥ
     na kalpaparivarteṣu parivartanti te tathā
 23 jarāmṛtyuḥ kutas teṣāṃ harṣaḥ prītiḥ sukhaṃ na ca
     na duḥkhaṃ na sukhaṃ cāpi rāgadveṣau kuto mune
 24 devānām api maudgalya kāṅkṣitā sā gatiḥ parā
     duṣprāpā paramā siddhir agamyā kāmagocaraiḥ
 25 trayastriṃśad ime lokāḥ śeṣā lokā manīṣibhiḥ
     gamyante niyamaiḥ śreṣṭhair dānair vā vidhipūrvakaiḥ
 26 seyaṃ dānakṛtā vyuṣṭir atra prāptā sukhāvahā
     tāṃ bhuṅkṣva sukṛtair labdhāṃ tapasā dyotitaprabhaḥ
 27 etat svargasukhaṃ vipra lokā nānāvidhās tathā
     guṇāḥ svargasya proktās te doṣān api nibodha me
 28 kṛtasya karmaṇas tatra bhujyate yat phalaṃ divi
     na cānyat kriyate karma mūlachedena bhujyate
 29 so 'tra doṣo mama matas tasyānte patanaṃ ca yat
     sukhavyāpta manaskānāṃ patanaṃ yac ca mudgala
 30 asaṃtoṣaḥ parītāpo dṛṣṭvā dīptatarāḥ śriyaḥ
     yad bhavaty avare sthāne sthitānāṃ tac ca duṣkaram
 31 saṃjñā mohaś ca patatāṃ rajasā ca pradharṣaṇam
     pramlāneṣu ca mālyeṣu tataḥ pipatiṣor bhayam
 32 ā brahmabhavanād ete doṣā maudgalya dāruṇāḥ
     nākaloke sukṛtināṃ guṇās tv ayutaśo nṛṇām
 33 ayaṃ tv anyo gunaḥ śreṣṭhaś cyutānāṃ svargato mune
     śubhānuśaya yogena manuṣyeṣūpajāyate
 34 tatrāpi sumahābhāgaḥ sukhabhāḍ abhijāyate
     na cet saṃbudhyate tatra gacchaty adhamatāṃ tataḥ
 35 iha yat kriyate karma tatparatropabhujyate
     karmabhūmir iyaṃ brahman phalabhūmir asau matā
 36 etat te sarvam ākhyātaṃ yan māṃ pṛcchasi mudgala
     tavānukampayā sādho sādhu gacchāma māciram
 37 [vyāsa]
     etac chrutvā tu maudgalyo vākyaṃ vimamṛśe dhiyā
     vimṛśya ca muniśreṣṭho devadūtam uvāca ha
 38 devadūta namas te 'stu gaccha tāta yathāsukham
     mahādoṣeṇa me kāryaṃ na svargeṇa sukhena vā
 39 patanaṃ tan mahad duḥkhaṃ paritāpaḥ sudāruṇaḥ
     svargabhājaś cyavantīha tasmāt svargaṃ na kāmaye
 40 yatra gatvā na śocanti na vyathanti calanti vā
     tad ahaṃ sthānam atyantaṃ mārgayiṣyāmi kevalam
 41 ity uktvā sa munir vākyaṃ devadūtaṃ visṛjya tam
     śiloñcha vṛttim utsṛjya śamam ātiṣṭhad uttamām
 42 tulyanindāstutir bhūtvā samaloṣṭāśmakāñcanaḥ
     jñānayogena śuddhena dhyānanityo babhūva ha
 43 dhyānayogād balaṃ labdhvā prāpya carddhim anuttamām
     jagāma śāśvatīṃ siddhiṃ parāṃ nirvāṇalakṣaṇām
 44 tasmāt tvam api kaunteya na śokaṃ kartum arhasi
     rājyāt sphītāt paribhraṣṭas tapasā tad avāpsyasi
 45 sukhasyānantaraṃ duḥkhaṃ duḥkhasyānantaraṃ sukham
     paryāyeṇopavartante naraṃ nemim arā iva
 46 pitṛpaitāmahaṃ rājyaṃ prāpsyasy amitavikrama
     varṣāt trayodaśād ūrdhvaṃ vyetu te mānaso jvaraḥ
 47 [vai]
     evam uktvā sa bhagavān vyāsaḥ pāṇḍavanandanam
     jagāma tapase dhīmān punar evāśramaṃ prati

SECTION CCXLVII

Duryodhana said, "That slayer of hostile heroes, Arjuna, then approaching Chitrasena, smilingly addressed him in these manly words: 'O hero, O foremost of the Gandharvas, it behoveth thee to set my brothers at liberty. They are incapable of being insulted as long as the sons of Pandu are alive.' 'Thus addressed by the illustrious son of Pandu, the chief of the Gandharvas, O Karna, disclosed unto the Pandavas the object we had in view in proceeding to that place, viz., that we came there for casting our eyes on the sons of Pandu with their wife, all plunged in misery. And while the Gandharva was disclosing those counsels of ours, overwhelmed with shame I desired the earth to yield me a crevice, so that I might disappear there and then. The Gandharvas then, accompanied by the Pandavas, went to Yudhishthira, and, disclosing unto him also counsels, made us over, bound as we were, to him. Alas, what greater sorrow could be mine than that I should thus be offered as a tribute unto Yudhishthira, in the very sight of the women of our household, myself in chains and plunged in misery, and under the absolute control of my enemies. Alas, they, who have ever been persecuted by me, they unto whom I have ever been a foe released me from captivity, and wretch that I am, I am indebted to them for my life. If, O hero, I had met with my death in that great battle, that would have been far better than that I should have obtained my life in this way. If I had been slain by the Gandharvas, my fame would have spread over the whole earth, and I should have obtained auspicious regions of eternal bliss in the heaven of Indra. Listen to me therefore, ye bulls among men, as to what I intend to do now. I will stay here forgoing all food, while ye all return home. Let all my brothers also go to Hastinapura. Let all our friends, including Karna, and all our relatives headed by Dussasana, return now to the capital. Insulted by the foe, I myself will not repair thither. I who had before wrested from the foe his respect, I who had always enchanced the respect of my friends, have now become a source of sorrow unto friends and of joy unto enemies. What shall I now say unto the king, going to the city named after the elephant? What will Bhishma and Drona, Kripa, and Drona's son, Vidura and Sanjaya, Vahuka and Somadatta and other revered seniors,--what will the principal men of the other orders and men of independent professions, say to me and what shall I say unto them in reply? Having hitherto stayed over the heads of my enemies, having hitherto trod upon their breasts, I have fallen away from my position. How shall I ever speak with them? Insolent men having obtained prosperity and knowledge and affluence, are seldom blest for any
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length of time like myself puffed up with vanity. Alas, led by folly I have done a highly improper and wicked act, for which, fool that I am, I have fallen into such distress. Therefore, will I perish by starving, life having become insupportable to me. Relieved from distress by the foe, what man of spirit is there who can drag on his existence? Proud as I am, shorn of manliness, the foe hath laughed at me, for the Pandavas possessed of prowess have looked at me plunged in misery!"
Vaisampayana continued, 'While giving way to such reflections Duryodhana spoke unto Dussasana thus: 'O Dussasana, listen to these words of mine, O thou of the Bharata race! Accepting this installation that I offer thee, be thou king in my place. Rule thou the wide earth protected by Karna and Suvala's sons. Like Indra himself looking after the Maruts, cherish thou thy brothers in such a way that they may all confide in thee. Let the friends and relatives depend on thee like the gods depending on him of a hundred sacrifices. Always shouldst thou bestow pensions on Brahmanas, without idleness, and be thou ever the refuge of thy friends and relatives. Like Vishnu looking after the celestials, thou shouldst always look after all consanguineous relatives. Thou shouldst also ever cherish thy superiors. Go, rule thou the earth gladdening thy friends and reproving thy foes.' And clasping his neck, Duryodhana said, 'Go!' Hearing these words of his, Dussasana in perfect cheerlessness and overwhelmed with great sorrow, his voice choked in tears, said, with joined hands and bending his head unto his eldest brother, 'Relent!' And saying this he fell down on earth with heavy heart. And afflicted with grief that tiger among men, shedding his tears on the feet of his brother again said, 'This will never be! The earth may split, the vault of heaven may break in pieces, the sun may cast off his splendour, the moon may abandon his coolness, the wind may forsake its speed, the Himavat may be moved from its site, the waters of the ocean may dry up, and fire may abandon its heat, yet I, O king, may never rule the earth without thee.' And Dussasana repeatedly said, 'Relent, O king! Thou alone shall be king in our race for a hundred years.' And having spoken thus unto the king, Dussasana began to weep melodiously catching, O Bharata, the feet of his eldest brother deserving of worship from him.
"And beholding Dussasana and Duryodhana thus weeping, Karna in great grief approached them both and said, 'Ye, Kuru princes, why do you thus yield to sorrow like ordinary men, from senselessness? Mere weeping can never ease a sorrowing man's grief. When weeping can never remove one's griefs, what do you gain by thus giving way to sorrow? Summon patience to your aid to not gladden the foe by such conduct. O king, the Pandavas only did their duty in liberating thee. They that reside in the dominions of the king, should always do what is agreeable to the king. Protected by thee, the Pandavas are residing happily in thy dominion. It behoveth thee not to indulge in such sorrow like an ordinary person. Behold, thy uterine brothers are all sad and cheerless at seeing thee resolved to put an end to thy life by forgoing food. Blest be thou! Rise up and come to thy city and console these thy uterine brothers."

Book 3
Chapter 248

1 [vai]
      tasmin bahumṛge 'raṇye ramamāṇā mahārathāḥ
      kāmyake bharataśreṣṭhā vijahrus te yathāmarāḥ
  2 prekṣamāṇā bahuvidhān vanoddeśān samantataḥ
      yathartukālaramyāś ca vanarājīḥ supuṣpitāḥ
  3 pāṇḍavā mṛgayā śīlāś carantas tan mahāvanam
      vijahrur indra pratimāḥ kaṃ cit kālam ariṃdamāḥ
  4 tatas te yaugapadyena yayuḥ sarve caturdiśam
      mṛgayāṃ puruṣavyāghrā brāhmaṇārthe paraṃtapāḥ
  5 draupadīm āśrame nyasya tṛṇabindor anujñayā
      maharṣer dīptatapaso dhaumyasya ca purodhasaḥ
  6 tatas tu rājā sundhūnāṃ vārddhakṣatrir mayā yaśāḥ
      vivāha kāmaḥ śālveyān prayātaḥ so 'bhavat tadā
  7 mahatā paribarheṇa rājayogyena saṃvṛtaḥ
      rājabhir bahubhiḥ sārdham upāyāt kāmyakaṃ ca saḥ
  8 tatrāpaśyat priyāṃ bhāryāṃ pāṇḍavānāṃ yaśasvinām
      tiṣṭhantīm āśramadvāri draupadīṃ nirjane vane
  9 vibhrājamānāṃ vapuṣā bibhratīṃ rūpam uttamam
      bhrājayantīṃ vanoddeśaṃ nīlābhram iva vidyutam
  10 apsarā devakanyā vā māyā vā devanirmitā
     iti kṛtvāñjaliṃ sarve dadṛśus tām aninditām
 11 tataḥ sarājā sindhūnāṃ vārddhakṣatrir jayadrathaḥ
     vismitas tām anindyāṅgīṃ dṛṣṭvāsīd dhṛṣṭamānasaḥ
 12 sa koṭikāśyaṃ rājānam abravīt kāmamohitaḥ
     kasya tv eṣānavadyāṅgī yadi vāpi na mānuṣī
 13 vivāhārtho na me kaś cid imāṃ dṛṣṭvātisundarīm
     etām evāham ādāya gamiṣyāmi svam ālayam
 14 gaccha jānīhi saumyaināṃ kasya kā ca kuto 'pi vā
     kimartham āgatā subhrūr idaṃ kaṇṭakitaṃ vanam
 15 api nāma varārohā mām eṣā lokasundarī
     bhajed adyāyatāpāṅgī sudatī tanumadhyamā
 16 apy ahaṃ kṛtakāmaḥ syām imāṃ prāpya varastriyam
     gaccha jānīhi ko nv asyā nātha ity eva koṭika
 17 sa koṭikāśyas tac chrutvā rathāt praskandya kuṇḍalī
     upetya papraccha tadā kroṣṭā vyāghravadhūm iva

SECTION CCXLVIII

"Kama continued, 'O king, this conduct of thine to-day appeareth to be childish. O hero, O slayer of foes, what is to be wondered at in this that the Pandavas liberated thee when thou wert vanquished by the foe? O son of the Kuru race, those that reside in the territories of the king, especially those (amongst them) that lead the profession of arms, should always do what is agreeable to the king whether they happen to be known to their monarch or unknown to him. It happened often that foremost men who crush the ranks of the hostile host, are vanquished by them, and are rescued by their own troops. They that leading the profession of arms, reside in the king's realm should always combine and exert themselves to the best of their power, for the king. If, therefore, O king, the Pandavas, who live in the territories, have liberated thee, what is there to be regretted at in this? That the Pandavas, O best of kings, did not follow thee when thou didst march forth to battle at the head of thy troops, has been an improper act on their part. They had before this come under thy power, becoming thy slaves. They are, therefore, bound to aid thee now, being endued with courage and might and incapable of turning away from the field of battle. Thou art enjoying all the rich possessions of the Pandavas. Behold them yet alive, O king! They have not resolved to die, forgoing all food. Blest be thou! Rise up, O king! It behoveth thee not to indulge in great sorrow long. O king, it is the certain duty of those that reside in the king's realm to do what is agreeable to the king. Where should the regret be in all this? If thou, O king, dost not act according to my words I shall stay here employed in reverentially serving thy feet. O bull among men, I do not desire to live deprived of thy company. O king, if thou resolvest to slay thyself by forgoing food, thou wilt simply be an object of laughter with other kings."
Vaisampayana continued, "Thus addressed by Karna, king Duryodhana, firmly resolved to leave the world, desired not to rise from where he sat."

Book 3
Chapter 249

 1 [koṭi]
      kā tvaṃ kadambasya vinamya śākhām; ekāśrame tiṣṭhasi śobhamānā
      dedīpyamānāgniśikheva naktaṃ; dodhūyamānā pavanena subhrūḥ
  2 atīva rūpeṇa samanvitā tvaṃ; na cāpy araṇyeṣu bibheṣi kiṃ nu
      devī nu yakṣī yadi dānavī vā; varāpsarā daitya varāṅganā vā
  3 vapuṣmatī voraga rājakanyā; vanecarī vā kṣaṇadācara strī
      yady eva rājño varuṇasya patnī; yamasya somasya dhaneśvarasya
  4 dhātur vidhātuḥ savitur vibhor vā; śakrasya vā tvaṃ sadanāt prapannā
      na hy eva naḥ pṛcchasi ye vayaṃ sma; na cāpi jānīma taveha nātham
  5 vayaṃ hi mānaṃ tava vardhayantaḥ; pṛcchāma bhadre prabhavaṃ prabhuṃ ca
      ācakṣva bandhūṃś ca patiṃ kulaṃ ca; tattvena yac ceha karoṣi kāryam
  6 ahaṃ tu rājñaḥ surathasya putro; yaṃ koṭikāśyeti vidur manuṣyāḥ
      asau tu yas tiṣṭhati kāñcanāṅge; rathe huto 'gniś cayane yathaiva
      trigartarājaḥ kamalāyatākṣi; kṣemaṃkaro nāma sa eṣa vīraḥ
  7 asmāt paras tv eṣa mahādhanuṣmān; putraḥ kuṇindādhipater variṣṭhaḥ
      nirīkṣate tvāṃ vipulāyatāṃsaḥ; suvismitaḥ parvatavāsanityaḥ
  8 asau tu yaḥ puṣkariṇī samīpe; śyāmo yuvā tiṣṭhati darśanīyaḥ
      ikṣvākurājñaḥ subalasya putraḥ; sa eṣa hantā dviṣatāṃ sugātri
  9 yasyānuyātraṃ dhvajinaḥ prayānti; sauvīrakā dvādaśa rājaputrāḥ
      śoṇāśvayukteṣu ratheṣu sarve; makheṣu dīptā iva havyavāhāḥ
  10 aṅgārakaḥ kuñjaraguptakaś ca; śatruṃjayaḥ saṃjaya supravṛddhau
     prabhaṃkaro 'tha bhramaro raviś ca; śūraḥ pratāpaḥ kuharaś ca nāma
 11 yaṃ ṣaṭ sahasrā rathino 'nuyānti; nāgā hayāś caiva padātinaś ca
     jayadratho nāma yadi śrutas te; sauvīrarājaḥ subhage sa eṣaḥ
 12 tasyāpare bhrātaro 'dīnasattvā; balāhakānīka vidāraṇādhyāḥ
     sauvīravīrāḥ pravarā yuvāno; rājānam ete balino 'nuyānti
 13 etaiḥ sahāyair upayāti rājā; marudgaṇair indra ivābhiguptaḥ
     ajānatāṃ khyāpaya naḥ sukeśi; kasyāsi bhāryā duhitā ca kasya

SECTION CCXLIX

Vaisampayana said, "Beholding king Duryodhana, incapable of putting up with an insult, seated with the resolution of giving up life by forgoing food, Sakuni, the son of Suvala, said these words to comfort him. Sakuni said, O son of the Kuru race, you have just heard what Kama hath said. His words are, indeed fraught with wisdom. Why wouldst thou abandoning from foolishness the high prosperity that I won for thee, cast off thy life today, O king, yielding to silliness? It seemeth to me to-day that thou hast never waited upon the old. He that cannot control sudden accession of joy or grief, is lost even though he may have obtained prosperity, like an unburnt earthen vessel in water. That king who is entirely destitute of courage, who hath no spark of manliness, who is the slave of procrastination, who
p. 497
always acts with indiscretion, who is addicted to sensual pleasures, is seldom respected by his subjects. Benefited as thou has been, whence is this unreasonable grief of thine? Do not undo this graceful act done by the sons of Pritha, by indulging in such grief. When thou shouldst joy and reward the Pandavas, thou art grieving, O king? Indeed, this behaviour of thine is inconsistent. Be cheerful, do not cast away thy life; but remember with a pleased heart the good they have done thee. Give back unto the sons of Pritha their kingdom, and win thou both virtue and renown by such conduct. By acting in this way, thou mayst be grateful. Establish brotherly relations with the Pandavas by being friends, and give them their paternal kingdom, for then thou wilt be happy!'"
Vaisampayana continued, "Hearing these words of Sakuni, and seeing the brave Dussasana lying prostrate before him unmanned by fraternal love, the king raised Dussasana and, clasping him in his well round arms, smelt his head from affection. And hearing these words of Karna and Sauvala, king Duryodhana lost heart more than ever, and he was overwhelmed with shame and utter despair overtook his soul. And hearing all that his friends said, he answered with sorrow, 'I have nothing more to do with virtue, wealth, friendship, affluence, sovereignty, and enjoyments. Do not obstruct my purpose, but leave me all of you. I am firmly resolved to cast away my life by forgoing food. Return to the city, and treat my superiors there respectfully.'
"Thus addressed by him, they replied unto that royal grinder of foes, saying, 'O monarch, the course that is thine, is also ours, O Bharata. How can we enter the city without thee?'"
Vaisampayana continued, "Though addressed in all manner of ways by his friends and counsellors and brothers and relatives, the king wavered not from his purpose. And the son of Dhritarashtra in accordance with his purpose spread Kusa grass on the earth, and purifying himself by touching water, sat down upon that spot. And clad in rags and Kusa grass he set himself to observe the highest vow. And stopping all speech, that tiger among kings, moved by the desire of going to heaven, began to pray and worship internally suspending all external intercourse.
"Meanwhile the fierce Daityas and the Danavas who had been defeated of old by the celestials and had been dwelling in the nether regions having ascertained Duryodhana's purpose and knowing that if the king died their party would be weakened, commenced a sacrifice with fire for summoning Duryodhana to their presence. And mantra knowing persons then commenced with the help of formulae declared by Brihaspati and Usanas, those rites that are indicated in the Atharva Veda and the Upanishads and which are capable of being achieved by mantras and prayers. And Brahmins of rigid vows, well-versed in the Vedas and the branches, began, with rapt soul, to pour libations of clarified butter and milk into the fire, uttering mantras. And after those rites were ended, a strange goddess, O king, with mouth wide open, arose (from the sacrificial fire), saying, 'What am I to do?' And the Daityas with well-pleased hearts, commanded her, saying, 'Bring thou hither the royal
p. 498
son of Dhritarashtra, who is even now observing the vow of starvation for getting rid of his life.' Thus commanded, she went away saying, 'So be it.' And she went in the twinkling of an eye to that spot where Suyodhana was. And taking up the king back to the nether regions, and having brought him thus in a moment, she apprised the Danavas of it. And the Danavas beholding the king brought into their midst in the night, united together, and all of them with well-pleased hearts and eyes expanded in delight addressed these flattering words to Duryodhana."

Book 3
Chapter 250

 1 [vai]
      athābravīd draupadī rājaputrī; pṛṣṭā śibīnāṃ pravareṇa ten a
      avekṣya mandaṃ pravimucya śākhāṃ; saṃgṛhṇatī kauśikam uttarīyam
  2 buddhyābhijānāmi narendraputra; na mādṛśī tvām abhibhāṣṭum arhā
      na tveha vaktāsti taveha vākyam; anyo naro vāpy atha vāpi nārī
  3 ekā hy ahaṃ saṃprati tena vācaṃ; daddāni vai bhadra nibodha cedam
      ahaṃ hy araṇye katham ekam ekā; tvām ālapeyaṃ niratā svadharme
  4 jānāmi ca tvāṃ surathasya putraṃ; yaṃ koṭikāśyeti vidur manuṣyāḥ
      tasmād ahaṃ śaibya tathaiva tubhyam; ākhyāmi bandhūn prati tan nibodha
  5 apatyam asmi drupadasya rājñaḥ; kṛṣṇeti māṃ śaibya divur manuṣyāḥ
      sāhaṃ vṛṇe pañcajanān patitve; ye khāṇḍava prasthagatāḥ śrutās te
  6 yudhiṣṭhiro bhīmasenārjunau ca; mādryāś ca putrau puruṣapravīrau
      te māṃ niveśyeha diśaś catasro; vibhajya pārthā mṛgayāṃ prayātāḥ
  7 prācīṃ rājā dakṣiṇāṃ bhīmaseno; jayaḥ pratīcīṃ yamajāv udīcīm
      manye tu teṣāṃ rathasattamānāṃ; kālo 'bhitaḥ prāpta ihopayātum
  8 saṃmānitā yāsyatha tair yatheṣṭaṃ; vimucya vāhān avagāhayadhvam
      priyātithir dharmasuto mahātmā; prīto bhaviṣyaty abhivīkṣya yuṣmān
  9 etāvad uktvā drupadātmajā sā; śaibyātmajaṃ candra mukhī pratītā
      viveśa tāṃ parṇakuṭīṃ praśastāṃ; saṃcintya teṣām atithisvadharmam

SECTION CCL

"The Danavas said, 'O Suyodhana, O great king? O perpetuator of the race of Bharata, thou art ever surrounded by heroes and illustrious men. Why hast thou, then, undertaken to do such a rash act as the vow of starvation? The suicide ever sinketh into hell and becometh the subject of calumnious speech. Nor do intelligent persons like thee ever set their hands to acts that are sinful and opposed to their best interests and striking at the very root of their purposes. Restrain this resolve of thine, therefore, O king, which is destructive of morality, profit, and happiness, of fame, prowess, and energy, and which enhanceth the joy of foes O exalted king, know the truth, the celestial origin of thy soul, and the maker of thy body, and then summon thou patience to thy aid. In days of old. O king, we have obtained thee, by ascetic austerities from Maheswara. The upper part of thy body is wholly made of an assemblage of Vajras, and is, therefore, invulnerable to weapons of every description, O sinless one. The lower part of thy body, capable of captivating the female heart by its comeliness was made of flowers by the goddess herself--the wife of Mahadeva. Thy body is thus, O best of kings, the creation of Maheswara himself and his goddess. Therefore, O tiger among kings, thou art of celestial origin, not human. Other brave Kshatriyas of mighty energy headed by Bhagadatta, and all acquainted with celestial weapons, will slay thy foes. Therefore, let this grief of thine cease. Thou hast no cause for fear. For aiding thee, many heroic Danavas have been born on the earth. Other Asuras will also possess Bhishma and Drona and Kama and others. Possessed by those Asuras, these heroes will cast away their kindness and fight with thy foes. Indeed, when the Danavas will enter their heart and possess them completely, flinging all affections to a distance, becoming hard-hearted, these warriors will strike every body opposed to them in battle without sparing sons, brothers, fathers, friends, disciples, relatives, even children and old men. Blinded by ignorance and wrath, and impelled by that destiny which hath been ordained by the Creator, these tigers among men, with hearts steeped in sin, will, O thou foremost of the Kurus, depopulate the earth by hurling and shooting all kinds of weapons, with great manliness and strength and always addressing one another boastfully with words such as these, 'Thou shall not escape from me today with life.' And these illustrious sons of Pandu also, five in number, will fight with these.
p. 499
[paragraph continues] And, endued with mighty strength and favoured by Fate, they will compass the destruction of these. And, O king, many Daityas and Rakshasas also that have been born in the Kshatriya order, will fight with great prowess in the battle with thy foes, using maces and clubs and lances and various weapons of a superior kind. And, O hero, with respect to the fear that is in thy heart rising from Arjuna, we have already settled the means for slaying Arjuna. The soul of the slain Naraka hath assumed the form of Karna. Recollecting his former hostility he will encounter both Kesava and Arjuna. And that mighty warrior and foremost of smiters, proud of his prowess will vanquish Arjuna in battle as also all thy enemies. The wielder of the thunder-bolt, knowing all this, and desirous of saving Arjuna, will in disguise take away from Karna his ear-rings and coat of mail. We also have for that reason appointed hundreds upon hundreds and thousands upon thousands of Daityas and Rakshasas, viz., those that are known by the name of Samsaptakas. 1 These celebrated warriors will slay the heroic Arjuna. Therefore, grieve not, O king. Thou wilt rule the whole earth, O monarch, without a rival. Do not yield to despondency. Conduct such as this does not suit thee. O thou of the Kuru race, if thou diest, our party becometh weak. Go thou, O hero, and let not thy mind be directed to any other course of action. Thou art ever our refuge as, indeed, the Pandavas are the refuge of the gods.'
Vaisampayana continued, "Having addressed him thus, those Daityas embraced that elephant among kings, and those bulls among the Danavas cheered that irrepressible one like a son. And, O Bharata, pacifying his mind by soft speech, they permitted him to depart, saying, 'Go and attain victory!' And when they had given leave to the mighty-armed one, that very goddess carried him back to the spot where he had sat down, intent upon putting an end to his life. And having set that hero down and paid him homage, the goddess vanished, taking the king's permission. O Bharata, when she had gone, king Duryodhana considered all (that had happened) as a dream. He then thought within himself, 'I shall defeat the Pandavas in battle.' And Suyodhana thought that Karna and the Samsaptaka army were both able (to destroy) and intent upon destroying that slayer of foes, Partha. Thus, O bull of the Bharata race, the hope was strengthened of the wicked minded son of Dhritarashtra, of conquering the Pandavas. And Karna also, his soul and faculties possessed by the inmost soul of Naraka, had at that time cruelly determined to slay Arjuna. And those heroes--the Samsaptakas also--having their sense possessed by the Rakshasas, and influenced by the qualities of emotion and darkness, were desirous of slaying Phalguna. And, O king, others with Bhishma, Drona, and Kripa at their head, having their faculties influenced by the Danavas, were not so affectionate towards the sons of Pandu as they had been. But king Suyodhana did not tell any one of this.
p. 500
"When the night passed away, Karna, that offspring of the Sun, with joined hands, smilingly addressed these wise words to king Duryodhana, 'No dead man conquereth his foes: it is when he is alive that he can see his good. Where is the good of the dead person; and, O Kauraveya, where is his victory? Therefore, this is no time for grief, or fear or death.' And having, with his arms embraced that mighty-armed one, he further said, 'Rise up, O king! Why dost thou lie down? Why dost thou grieve, O slayer of foes? Having afflicted thy enemies by thy prowess, why dost thou wish for death? Or (perhaps) fear hath possessed thee at the sight of Arjuna's prowess. I truly promise unto thee that I will slay Arjuna in battle. O lord of men, I swear by my weapon that when the three and ten years shall have passed away, I will bring the sons of Pritha under thy subjection.' Thus addressed by Karna, and remembering the words of the Daityas and supplications made by them (his brothers), Suyodhana rose up. And having heard those words of the Daityas that tiger among men, with a firm resolve in his heart arrayed his army, abounding in horses and elephants and cars and infantry. And, O monarch, immensely swarming with white umbrellas, and pennons, and white Chamaras, and cars, and elephants, and foot-soldiers, that mighty army, as it moved like the waters of the Ganga, looked graceful like the firmament, at a season when the clouds have dispersed and the signs of autumn have been but partially developed. And, O foremost of kings, eulogised like a monarch by the best of the Brahmanas blessing with victory, that lord of men Suyodhana, Dhritarashtra's son, receiving honours paid with innumerable joined palms, and flaming in exceeding splendour, went in the front, accompanied by Karna, and that gambler, the son of Suvala. And all his brothers with Dussasana at their head, and Bhurisrava, and Somadatta, and the mighty king Vahlika, followed that lion among kings on his way, with cars of various forms, and horses, and the best of elephants. And, O prime among monarchs, in a short time, those perpetuators of the Kuru race entered their own city."

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