sri mahabharat - (Book 9) Shalya Parva - chapters 28 to 40

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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


Shalya Parva
Book 9

Book 9

Chapter 28

 

 1 [s]
      tataḥ kruddhā mahārāja saubalasyā padānugāḥ
      tyaktvā jīvitam ākrande pāṇḍavān paryavārayan
  2 tān arjunaḥ pratyagṛhṇāt sahadeva jaye dhṛtaḥ
      bhīmasenaś ca tejasvī kruddhāśīviṣadarśanaḥ
  3 śaktyṛṣṭi prāsahastānāṃ sahasevaṃ jighāṃsatām
      saṃkalpam akaron moghaṃ gāṇḍīvena dhanaṃjayaḥ
  4 pragṛhītāyudhān bāhūn yodhānām abhidhāvatām
      bhallaiś cicccheda bībhatsuḥ śirāṃsy api hayān api
  5 te hatā raptyapadyanta vasudhāṃ vigatāsavaḥ
      tvaritā lokavīreṇa prahatāḥ savyasācinā
  6 tato duryodhano rājā dṛṣṭvā svabalasaṃkṣayam
      hataśeṣān samānīya kroddho rathaśatān vibho
  7 kuñjarāṃś ca hayāṃś caiva pādātaṃś ca paraṃtapa
      uvāca sahitān sarvān dhārtarāṣṭra idaṃ vacaḥ
  8 samāsādya raṇe sarvān pāṇḍavān sasuhṛd gaṇān
      pāñcālyaṃ cāpi sabalaṃ hatvā śīghraṃ nivartata
  9 tasya te śirasā gṛhya vacanaṃ yuddhadurmadāḥ
      pratyudyayū raṇe pārthāṃs tava putrasya śāsanāt
  10 tān abhyāpatataḥ śīghraṃ hataśeṣān mahāraṇe
     śarair āśīviṣākāraiḥ pāṇḍavāḥ samavākiran
 11 tat sainyaṃ bharataśreṣṭha muhūrtena mahātmabhiḥ
     avadhyata raṇaṃ prāpya trātāraṃ nābhyavindata
     pratiṣṭhamānaṃ tu bhayān nāvatiṣṭhata daṃśitam
 12 aśvair viparidhāvadbhiḥ sainyena rajasā vṛte
     na prājñāyanta samare diśaś ca pradiśas tathā
 13 tatas tu pāṇḍavānīkān niḥsṛtya bahavo janāḥ
     abhyaghnaṃs tāvakān yuddhe muhūrtād iva bhārata
     tato niḥśeṣam abhavat tat sainyaṃ tava bhārata
 14 akṣauhiṇyaḥ sametās tu tava putrasya bhārata
     ekādaśa hatā yuddhe tāḥ prabho pāṇḍusṛñjayaiḥ
 15 teṣu rājasahasreṣu tāvakeṣu mahātmasu
     eko duryodhano rājann adṛśyata bhṛśaṃ kṣataḥ
 16 tato vīkṣya diśaḥ sarvā dṛṣṭvā śūnyāṃ ca medinīm
     vihīnaḥ sarvayodhaiś ca pāṇḍavān vīkṣya saṃyuge
 17 muditān sarvasiddhārthān nardamānān samantataḥ
     bāṇaśabdaravāṃś caiva śrutvā teṣāṃ mahātmanām
 18 duryodhano mahārāja kaśmalenābhisaṃvṛtaḥ
     apayāne manaś cakre vihīnabalavāhanaḥ
 19 [dhṛ]
     nihate māmake sainye niḥśeṣe śibire kṛte
     pāṇḍavānāṃ balaṃ sūta kiṃ nu śeṣam abhūt tadā
     etan me pṛcchato brūhi kuśalo hy asi saṃjaya
 20 yac ca duryodhano mandaḥ kṛtavāṃs tanayo mama
     balakṣayaṃ tathā dṛṣṭvā sa ekaḥ pṛthivīpatiḥ
 21 [s]
     rathānāṃ dve sahasre tu sapta nāgaśatāni ca
     pañca cāśvasahasrāṇi pattīnāṃ ca śataṃ śatāḥ
 22 etac cheṣam abhūd rājan pāṇḍavānāṃ mahad balam
     parigṛhya hi yad yuddhe dhṛṣṭadyumno vyavasthitaḥ
 23 ekākī bharataśreṣṭha tato duryodhano nṛpaḥ
     nāpaśyat samare kaṃ cit sahāyaṃ rathināṃ varaḥ
 24 nardamānān parāṃś caiva svabalasya ca saṃkṣayam
     hataṃ svahayam utsṛjya prāṅmukhaḥ prādravad bhayāt
 25 ekādaśa camū bhartā putro duryodhanas tava
     gadām ādāya tejasvī padātiḥ prathito hradam
 26 nātidūraṃ tato gatvā padbhyām eva narādhipaḥ
     sasmāra vacanaṃ kṣattur dharmaśīlasya dhīmataḥ
 27 idaṃ nūnaṃ mahāprājño viduro dṛṣṭavān purā
     mahad vaiśasam asmākaṃ kṣatriyāṇāṃ ca saṃyuge
 28 evaṃ vicintayānas tu pravivikṣur hradaṃ nṛpaḥ
     duḥkhasaṃtapta hṛdayo dṛṣṭvā rājan balakṣayam
 29 pāṇḍavāś ca mahārāja dhṛṣṭadyumnapurogamāḥ
     abhyadhāvanta saṃkruddhās tava rājan balaṃ prati
 30 śaktyṛṣṭi prāsahastānāṃ balānām abhigarjatām
     saṃkalpam akaron moghaṃ gāṇḍīvena dhanaṃjayaḥ
 31 tān hatva niśitair bāṇaiḥ sāmātyān saha bandhubhiḥ
     rathe śvetahaye tiṣṭhann arjuno bahv aśobhata
 32 subalasyā hate putre savājirathakuñjare
     mahāvanam iva chinnam abhavat tāvakaṃ balam
 33 anekaśatasāhasre bale duryodhanasya ha
     nānyo mahāratho rājañ jīvamāno vyadṛśyata
 34 droṇaputrād ṛte vīrāt tathaiva kṛtavarmaṇaḥ
     kṛpāc ca gautamād rājan pārthivāc ca tavātmajāt
 35 dhṛṣṭadyumnas tu māṃ dṛṣṭvā hasan sātyakim abravīt
     kim anena gṛhītena nānenārtho 'sti jīvatā
 36 dhṛṣṭadyumna vacaḥ śrutvā śiner naptā mahārathaḥ
     udyamya niśitaṃ khaḍgaṃ hantuṃ māmudyatas tadā
 37 tam āgamya mahāprājñaḥ kṛṣṇadvaipāyano 'bravīt
     mucyatāṃ saṃjayo jīvan na hantavyaḥ kathaṃ cana
 38 dvaipāyana vacaḥ śrutvā śiner naptā kṛtāñjaliḥ
     tato mām abravīn muktvā svasti saṃjaya sādhaya
 39 anujñātas tv ahaṃ tena nyastavarmā nirāyudhaḥ
     prātiṣṭhaṃ yena nagaraṃ sāyāhne rudhirokṣitaḥ
 40 krośamātram apakrāntaṃ gadāpāṇim avasthitam
     ekaṃ duryodhanaṃ rājann apaśyaṃ bhṛśavikṣatam
 41 sa tu mām aśrupūrṇākṣo nāśaknod abhivīkṣitum
     upapraikṣata māṃ dṛṣṭvā tadā dīnam avasthitam
 42 taṃ cāham api śocantaṃ dṛṣṭvaikākinam āhave
     muhūrtaṃ nāśakaṃ vaktuṃ kiṃ cid duḥkhapariplutaḥ
 43 tato 'smai tad ahaṃ sarvam uktavān grahaṇaṃ tadā
     dvaipāyana prasādāc ca jīvato mokṣam āhave
 44 muhūrtam iva ca dhyātvā pratilabhya ca cetanām
     bhrātṝṃś ca sarvasainyāni paryapṛcchata māṃ tataḥ
 45 tasmai tad aham ācakṣaṃ sarvaṃ pratyakṣadarśivān
     bhrātṝṃś ca nihatān sarvān sainyaṃ ca vinipātitam
 46 trayaḥ kila rathāḥ śiṣṭās tāvakānāṃ narādhipa
     iti prasthāna kāle māṃ kṛṣṇadvaipāyano 'bravīt
 47 sa dīrgham iva niḥśvasya viprekṣya ca punaḥ punaḥ
     aṃse māṃ pāṇinā spṛṣṭvā putras te paryabhāṣata
 48 tvadanyo neha saṃgrāme kaś cij jīvati saṃjaya
     dvitīyaṃ neha paśyāmi sasahāyāś ca pāṇḍavāḥ
 49 brūyāḥ saṃjaya rājānaṃ prajñā cakṣuṣam īśvaram
     duryodhanas tava sutaḥ praviṣṭo hradam ity uta
 50 suhṛdbhis tādṛśair hīnaḥ putrair bhrātṛbhir eva ca
     pāṇḍavaiś ca hṛte rājye ko nu jīvati mādṛśaḥ
 51 ācakṣethāḥ sarvam idaṃ māṃ ca muktaṃ mahāhavāt
     asmiṃs toyahrade suptaṃ jīvantaṃ bhṛśavikṣatam
 52 evam uktvā mahārāja prāviśat taṃ hradaṃ nṛpaḥ
     astambhayata toyaṃ ca māyayā manujādhipaḥ
 53 tasmin hradaṃ praviṣṭe tu trīn rathāñ śrāntavāhanān
     apaśyaṃ sahitān ekas taṃ deśaṃ samupeyuṣaḥ
 54 kṛpaṃ śāradvataṃ vīraṃ drauṇiṃ ca rathināṃ varam
     bhojaṃ ca kṛtavarmāṇaṃ sahitāñ śaravikṣatān
 55 te sarve mām abhiprekṣya tūrṇam aśvān acodayan
     upayāya ca mām ūcur diṣṭyā jīvasi saṃjaya
 56 apṛcchaṃś caiva māṃ sarve putraṃ tava janādhipam
     kac cid duryodhano rājā sa no jīvati saṃjaya
 57 ākhyātavān ahaṃ tebhyas tadā kuśalinaṃ nṛpam
     tac caiva sarvam ācakṣaṃ yan māṃ duryodhano 'bravīt
     hradaṃ caivāham ācaṣṭa yaṃ praviṣṭo narādhipaḥ
 58 aśvattāmā tu tad rājan niśamya vacanaṃ mama
     taṃ hradaṃ vipulaṃ prekṣya karuṇaṃ paryadevayat
 59 aho dhin na sa jānāti jīvato 'smān narādhipaḥ
     paryāptā hi vayaṃ tena saha yodhayituṃ parān
 60 te tu tatra ciraṃ kālaṃ vilapya ca mahārathāḥ
     prādravan rathināṃ śreṣṭhā dṛṣṭvā pāṇḍusutān raṇe
 61 te tu māṃ ratham āropya kṛpasya supariṣkṛtam
     senāniveśam ājagmur hataśeṣās trayo rathāḥ
 62 tatra gulmāḥ paritrastāḥ sūrye cāstam ite sati
     sarve vicukruśuḥ śrutvā putrāṇāṃ tava saṃkṣayam
 63 tato vṛddhā mahārāja yoṣitāṃ rakṣaṇo narāḥ
     rājadārān upādāya prayayur nagaraṃ prati
 64 tatra vikrośatīnāṃ ca rudatīnāṃ ca sarvaśaḥ
     prādurāsīn mahāñ śabdaḥ śrutvā tad balasaṃkṣayam
 65 tatas tā yoṣito rājan krandantyo vai muhur muhuḥ
     kurarya iva śabdena nādayantyo mahītalam
 66 ājaghnuḥ karajaiś cāpi pāṇibhiś ca śirāṃsy uta
     luluvuś ca tadā keśān krośantyas tatra tatra ha
 67 hāhākāravinādinyo vinighnantya urāṃsi ca
     krośantyas tatra ruruduḥ krandamānā viśāṃ pate
 68 tato duryodhanāmātyāḥ sāśrukaṇṭhā hṛśāturāḥ
     rājadārān upādāya prayayur nagaraṃ prati
 69 vetrajarjhara hastāś ca dvārādhyakṣā viśāṃ pate
     śayanīyāni śubhrāṇi spardhyāstaraṇavanti ca
     samādāya yayus tūrṇaṃ nagaraṃ dārarakṣiṇaḥ
 70 āsthāyāśvatarī yuktān syandanān apare janāḥ
     svān svān dārān upādāya prayayur nagaraṃ prati
 71 adṛṣṭapūrvā yā nāryo bhāskareṇāpi veśmasu
     dādṛśus tā mahārāja janā yāntīḥ puraṃ prati
 72 tāḥ striyo bharataśreṣṭha saukumārya samanvitāḥ
     prayayur nagaraṃ tūrṇaṃ hatasvajanabāndhavāḥ
 73 ā gopālāvi pālebhyo dravanto nagaraṃ prati
     yayur manuṣyāḥ saṃbhrāntā bhīmasenabhayārditāḥ
 74 api caiṣāṃ bhayaṃ tīvraṃ pārthebhyo 'bhūt sudāruṇam
     prekṣamāṇās tadānyonyam ādhāvan nagaraṃ prati
 75 tasmiṃs tadā vartamāne vidrave bhṛśadāruṇe
     yuyutsuḥ śokasaṃmūḍhaḥ prāptakālam acintayat
 76 jito duryodhanaḥ saṃkhye pāṇḍavair bhīmavikramaiḥ
     ekādaśa camū bhartā bhrātaraś cāsya sūditāḥ
     hatāś ca kuravaḥ sarve bhīṣmadroṇapuraḥ sarāḥ
 77 aham eko vimuktas tu bhāgyayogād yadṛcchayā
     vidrutāni ca sarvāṇi śibirāṇi samantataḥ
 78 duryodhanasya sacivā ye ke cid avaśeṣitāḥ
     rājadārān upādāya vyadhāvan nagaraṃ prati
 79 prāptakālam ahaṃ manye praveśaṃ taiḥ sahābhibho
     yudhiṣṭhiram anujñāpya bhīmasenaṃ tathaiva ca
 80 etam arthaṃ mahābāhur ubhayoḥ sa nyavedayat
     tasya prīto 'bhavad rājā nityaṃ karuṇaveditā
     pariṣvajya mahābāhur vaiśyāputraṃ vyasarjayat
 81 tataḥ sa ratham āsthāya drutam aśvān acodayat
     asaṃbhāvitavāṃś cāpi rājadārān puraṃ prati
 82 taiś caiva sahitaḥ kṣipram astaṃ gacchati bhāskare
     praviṣṭo hāstinapuraṃ bāṣpa kaṇṭho 'śrulocanaḥ
 83 apaśyata mahāprājñaṃ viduraṃ sāśrulocanam
     rājñaḥ samīpān niṣkrāntaṃ śokopahatacetasam
 84 tam abravīt satyadhṛtiḥ praṇataṃ tv agrataḥ sthitam
     asmin kuru kṣaye vṛtte diṣṭyā tvaṃ putra jīvasi
 85 vinā rājñaḥ praveśād vai kim asi tvam ihāgataḥ
     etan me kāraṇaṃ sarvaṃ vistareṇa nivedaya
 86 [yu]
     nihate śakunau tāta sajñāti sutabāndhave
     hataśeṣa parīvāro rājā duryodhanas tataḥ
     svakaṃ sahayam utsṛjya prāṅmukhaḥ prādravad bhayāt
 87 apakrānte tu nṛpatau skandhāvāraniveśanāt
     bhayavyākulitaṃ sarvaṃ prādravan nagaraṃ prati
 88 tato rājñaḥ kalatrāṇi bhrātṝṇāṃ cāsya sarvaśaḥ
     vāhaneṣu samāropya stryadhyakṣāḥ prādravan bhayāt
 89 tato 'haṃ samanujñāpya rājānaṃ sahakeśavam
     praviṣṭo hāstinapuraṃ rakṣaṁl lokād dhi vācyatām
 90 etac chrutvā tu vacanaṃ vaiśyāputreṇa bhāṣitam
     prāptakālam iti jñātvā viduraḥ sarvadharmavit
     apūjayad ameyātmā yuyutsuṃ vākyakovidam
 91 prāptakālam idaṃ sarvaṃ bhavato bharatakṣaye
     adya tvam iha viśrāntaḥ śvo 'bhigantā yudhiṣṭhiram
 92 etāvad uktvā vacanaṃ viduraḥ sarvadharmavit
     yuyutsuṃ samanujñāpya praviveśa nṛpa kṣayam
     yuyutsur api tāṃ rātriṃ svagṛhe nyavasat tadā

 

 

28

"Sanjaya said, 'During the progress of that battle which was so destructive of men and steeds and elephants, Subala's son, Shakuni, O king, rushed against Sahadeva. The valiant Sahadeva, as Shakuni rushed quickly towards him, sped showers of swift arrows at that warrior as numerous as a flight of insects. At that time, Uluka also encountered Bhima and pierced him with ten arrows, Shakuni, meanwhile, O monarch, having pierced Bhima with three arrows, covered Sahadeva with ninety. Indeed, those heroes, O king, encountering one another in that battle, pierced one another with many keen arrows equipped with Kanka and peacock feathers, winged with gold, whetted on stone, and sped from bow-strings drawn to their ears. Those showers of arrows sped from their bows and arms, O monarch, shrouded all the points of the compass like a thick shower of rain poured from the clouds. Then Bhima, filled with rage, and Sahadeva of great valour, both endued with great might, careered in that battle, making an immense carnage. That army, O Bharata, was covered with hundreds of arrows by those two warriors. In consequence thereof, the welkin on many parts of the field became shrouded with darkness. In consequence, O monarch, of steeds, covered with arrows, dragging after them, as they ran, a large number of slain combatants, the tracks on many parts of the field became entirely blocked up. Covered with steeds slain with their riders, with broken shields and lances, O monarch, and with swords and darts and spears all around, the Earth looked variegated as if strewn with flowers. The combatants, O king, encountering one another, careered in battle, filled with wrath and taking one another's life. Soon the field became strewn with heads, beautiful as the filaments of the lotus, adorned with earrings and graced with faces set with eyes upturned in wrath and lips bit in rage. Covered also, O monarch, with the severed arms of warriors that resembled the trunks of huge elephants, that were adorned with Angadas and cased in leathern fences, and that still held swords and lances and battle-axes, and with headless bodies risen on their feet and bleeding and dancing on the field, and swarming with carnivorous creatures of diverse kinds, the Earth, O lord, presented a frightful aspect! After the Bharata army had been reduced to a small remnant, the Pandavas, filled with delight in that dreadful battle began to despatch the Kauravas to Yama's abode. Meanwhile, the heroic and valiant son of Subala's son very forcibly struck Sahadeva on the head with a lance. Exceedingly agitated, O monarch, in consequence of the blow, Sahadeva sat down on the terrace of his car. Beholding Sahadeva in that plight, the valiant Bhima, filled with rage, O Bharata, held the whole Kuru army in check. With his cloth-yard shaft he pierced hundreds and thousands of hostile warriors, and having pierced them so, that chastier of foes uttered a leonine roar. Frightened at that roar, all the followers of Shakuni, with their steeds and elephants, precipitately fled away in fear. Beholding them broken, king Duryodhana said unto them, "Stop, ye Kshatriyas, unacquainted with morality! Fight! What is the use of flight? That hero, who, without showing his back casteth away his life breath in battle, achieveth fame here and enjoyeth regions of bliss hereafter!" Thus exhorted by the king, the followers of Subala's son once more advanced against the Pandavas, making death their goal. Awful, O monarch, was the noise made by those rushing warriors, resembling that of the agitated ocean. At this, the field of battle became agitated all around. Beholding those followers of Subala's son thus advancing in battle, the victorious Pandavas, O monarch, proceeded against them. Comforted a little, the invincible Sahadeva, O monarch, pierced Shakuni with ten arrows and his steeds with three. With the greatest ease he then cut off the bow of Subala's son with a number of other arrows. Invincible in battle, Shakuni, however, took up another bow and pierced Nakula with sixty arrows and then Bhimasena with seven. Uluka also, O king, desirous of rescuing his sire in that engagement, pierced Bhima with seven arrows and Sahadeva with seventy. Bhimasena in that encounter pierced Uluka with many keen arrows and Shakuni with four and sixty, and each of the other warriors who fought around them, with three arrows. Struck by Bhimasena with shafts steeped in oil, the Kauravas, filled with rage in that battle, covered Sahadeva with showers of arrows like lightning-charged clouds pouring rain on a mountain-breast. The heroic and valiant Sahadeva then, O monarch, cut off, with a broad-headed arrow, the head of Uluka as the latter advanced against him. Slain by Sahadeva, Uluka, gladdening the Pandavas in that battle, fell down on the earth from his car, all his limbs bathed in blood. Beholding his son slain, Shakuni, O Bharata, with voice choked with tears and drawing deep breaths, recollected the words of Vidura. Having reflected for a moment with tearful eyes, Shakuni, breathing heavily, approached Sahadeva and pierced him with three arrows. Baffling those arrows sped by Subala's son with showers of shafts, the valiant Sahadeva, O monarch, cut off his antagonist's bow in that battle. Seeing his bow cut off, O king, Shakuni, the son of Subala, took up a formidable scimitar and hurled it at Sahadeva. The latter, however, with the greatest ease, O monarch, cut off in twain that terrible scimitar of Subala's son as it coursed towards him in that encounter. Beholding his sword cut in twain, Shakuni took up a formidable mace and hurled it at Sahadeva. That mace also, unable to achieve its object, fell down on the Earth. After this, Subala's son, filled with rage, hurled at the son of Pandu an awful dart that resembled an impending death night. With the greatest ease Sahadeva, in that encounter, cut off, with his gold-decked shafts, into three fragments, that dart as it coursed swiftly towards him. Cut off into fragments, that dart adorned with gold fell down on the earth like a blazing thunderbolt from the firmament, diverging into many flashes. Beholding that dart baffled and Subala's son afflicted with fear, all thy troops fled away in fright. Subala's son himself joined them. The Pandavas then, eager for victory, uttered loud shouts. As regards the Dhartarashtras, almost all of them turned away from the fight. Seeing them so cheerless, the valiant son of Madri, with many 1,000 shafts, checked them in that battle. Then Sahadeva came upon Subala's son as the latter, who was still expectant of victory, was flying away, protected by the excellent cavalry of the Gandharas. Recollecting, O king, that Shakuni, who had fallen to his share, was still alive, Sahadeva, on his car adorned with gold, pursued that warrior. Stringing his formidable bow and drawing it with great force, Sahadeva, filled with rage, pursued the son of Subala and vigorously struck him with many shafts equipped with vulturine feathers and whetted on stone, even like a person striking a mighty elephant with pointed lances. Endued with great energy of mind, Sahadeva, having afflicted his foe thus, addressed him, as if for calling back to mind (his past misdeeds), in these words, 'Adhering to the duties of a Kshatriya, fight (with me) and be a man! Thou hadst, O fool, rejoiced greatly in the midst of the assembly, while gambling with dice! Receive now, O thou of wicked understanding, the fruit of that act! All those wicked-souled ones that had ridiculed us then have perished! Only that wretch of his race, Duryodhana, is still alive, and thyself, his maternal uncle! Today I shall slay thee, striking off thy head with a razor-headed arrow like a person plucking a fruit from a tree with a stick!" Saying these words, O monarch, Sahadeva of great strength, that tiger among men, filled with rage, rushed impetuously against Shakuni. Approaching his enemy, the invincible Sahadeva, that foremost of warriors, forcibly drawing his bow and as if burning his foe with wrath, pierced Shakuni with ten arrows and his steeds with four. Then cutting off his umbrella and standard and bow, he roared like a lion. His standard and bow and umbrella thus cut off by Sahadeva, Subala's son was pierced with many arrows in all his vital limbs. Once again, O monarch, the valiant Sahadeva sped at Shakuni an irresistible shower of arrows. Filled with rage, the son of Subala then, single-handed, rushed with speed against Sahadeva in that encounter, desirous of slaying the latter with a lance adorned with gold. The son of Madri, however, with three broad-headed arrows, simultaneously cut off, without losing a moment, that uplifted lance as also the two well-rounded arms of his enemy at the van of battle, and then uttered a loud roar. Endued with great activity, the heroic Sahadeva then, with a broad-headed arrow, made of hard iron, equipped with wings of gold, capable of penetrating every armour, and sped with great force and care, cut off from his trunk his enemy's head. Deprived of his head by the son of Pandu with that gold-decked arrow of great sharpness and splendour like the sun's, Subala's son fell down on the earth in that battle. Indeed, the son of Pandu, filled with rage, struck off that head which was the root of the evil policy of the Kurus, with that impetuous shaft winged with gold and whetted on stone. Beholding Shakuni lying headless on the ground and all his limbs drenched with gore, thy warriors, rendered powerless with fear, fled away on all sides with weapons in their hands. At that time, thy sons, with cars, elephants, horse and foot entirely broken, heard the twang of Gandiva and fled away with colourless faces, afflicted with fear and deprived of their senses. Having thrown down Shakuni from his car, the Pandavas, O Bharata, became filled with delight. Rejoicing with Keshava among them, they blew their conchs in that battle, gladdening their troops. All of them, with glad hearts, worshipped Sahadeva, and said, "By good luck, O hero, Shakuni of wicked soul, that man of evil course, hath, with his son, been slain by thee!'"

 

 

Book 9
Chapter 29

 

 

 

1 [dhṛ]
      hateṣu sarvasainyeṣu pāṇḍuputrai raṇājire
      mama sainyāvaśiṣṭās te kim akurvata saṃjaya
  2 kṛtavarmā kṛpaś caiva droṇā putraś ca vīryavān
      duryodhanaś ca mandātmā rājā kim akarot tadā
  3 [s]
      saṃprādravatsu dāreṣu kṣatriyāṇāṃ mahātmanām
      vidrute śibire śūnye bhṛśodvignās trayo rathāḥ
  4 niśamya pāṇḍuputrāṇāṃ tadā vijayināṃ svanam
      vidrutaṃ śibiraṃ dṛṣṭvā sāyāhne rājagṛddhinaḥ
      sthānaṃ nārocayaṃs tatra tatas te hradam abhyayuḥ
  5 yudhiṣṭhiro 'pi dharmātmā bhrātṛbhiḥ sahito raṇe
      hṛṣṭaḥ paryapatad rājan duryodhana vadhepsayā
  6 mārgamāṇās tu saṃkruddhās tava putraṃ jayaiṣiṇaḥ
      yatnato 'nveṣamāṇās tu naivāpaśyañ janādhipam
  7 sa hi tīvreṇa vegena gadāpāṇir apākramat
      taṃ hradaṃ prāviśac cāpi viṣṭabhyāpaḥ svamāyayā
  8 yadātu pāṇḍavāḥ sarve supariśrāntavāhanāḥ
      tataḥ svaśibiraṃ prāpya vyatiṣṭhan sāhasainikāḥ
  9 tataḥ kṛpaś ca drauṇiś ca kṛtavarmā ca sātvataḥ
      saṃniviṣṭeṣu pārtheṣu prayātās taṃ hradaṃ śanaiḥ
  10 te taṃ hrada samāsādya yatra śete janādhipaḥ
     abhyabhāṣanta durdharṣaṃ rājānaṃ suptam ambhasi
 11 rājann utthiṣṭha yudhyasva sahāsmābhir yudhiṣṭhiram
     jitvā vā pṛthivīṃ bhuṅkṣva hato vā svargam āpnuhi
 12 teṣām api balaṃ sarvaṃ hataṃ duryodhana tvayā
     pratirabdhāś ca bhūyiṣṭhaṃ ye śiṣṭās tatra sainikāḥ
 13 na te vegaṃ viṣahituṃ śaktās tava viśāṃ pate
     asmābhir abhiguptasya tasmād uttiṣṭha bhārata
 14 [dur]
     diṣṭyā paśyāmi vo muktān īdṛśāt puruṣakṣayāt
     pāṇḍukaurava saṃmardāj jīvamānān nararṣabhān
 15 vijeṣyāmo vayaṃ sarve viśrāntā vigataklamāḥ
     bhavantaś ca pariśrāntā vayaṃ ca bhṛśavikṣatāḥ
     udīrṇaṃ ca balaṃ teṣāṃ tena yuddhaṃ na rocaye
 16 na tv etad adbhutaṃ vīrā yad vo mahad idaṃ manaḥ
     asmāsu ca parā bhaktir na tu kālaḥ parākrame
 17 viśramyaikā niśām adya bhavadbhiḥ sahito raṇe
     pratiyotsyāmy ahaṃ śatrūñ śvo na me 'sy atra sāṃśayaḥ
 18 [s]
     evam ukto 'bravīd drauṇī rājānaṃ yuddhadurmadam
     uttiṣṭha rājan bhadraṃ te vijeṣyāmo raṇe parān
 19 iṣṭāpūrtena dānena satyena ca japena ca
     śape rājan yathā hy adya nihaniṣyāmi somakān
 20 mā sma yajñakṛtāṃ prītiṃ prāpnuyāṃ saj janocitam
     yadīmāṃ rajanīṃ vyuṣṭāṃ na nihanmi parān raṇe
 21 nāhatvā sarvapāñcālān vimokṣye kavacaṃ vibho
     iti satyaṃ bravīmy etat tan me śṛṇu janādhipa
 22 teṣu saṃbhāṣamāṇeṣu vyādhās taṃ deśam āyayuḥ
     māṃsabhārapariśrāntāḥ pānīyārthaṃ yadṛcchayā
 23 te hi nityaṃ mahārāja bhīmasenasya lubdhakāḥ
     māṃsabhārān upājahrur bhaktyā paramayā vibho
 24 te tatra viṣṭhitās teṣāṃ sarvaṃ tad vacanaṃ rahaḥ
     duryodhana vacaś caiva śuśruvuḥ saṃgatā mithaḥ
 25 te 'pi sarve maheṣvāsā ayuddhārthini kaurave
     nirbandhaṃ paramaṃ cakrus tadā vai yuddhakāṅkṣiṇaḥ
 26 tāṃs tathā samudīkṣyātha kauravāṇāṃ mahārathān
     ayuddhamanasaṃ caiva rājānaṃ sthitam ambhasi
 27 teṣāṃ śrutvā ca saṃvādaṃ rājñaś ca salite sataḥ
     vyādhābhyajānan rājendra salilasthaṃ suyodhanam
 28 te pūrvaṃ pāṇḍuputreṇa pṛṣṭā hy āsan sutaṃ tava
     yadṛcchopagatās tatra rājānaṃ parimārgitāḥ
 29 tatas te pāṇḍuputrasya smṛtvā tad bhāṣitaṃ tadā
     anyonyam abruvan rājan mṛgavyādhāḥ śanair idam
 30 duryodhanaṃ khyāpayāmo dhanaṃ dāsyati pāṇḍavaḥ
     suvyaktam iti naḥ khyāto hrade duryodhano nṛpaḥ
 31 tasmād gacchāmahe sarve yatra rājā yudhiṣṭhiraḥ
     ākhyātuṃ salile suptaṃ duryodhanam amarṣaṇam
 32 dhṛtarāṣṭrātmajaṃ tasmai bhīmasenāya dhīmate
     śayānaṃ salile sarve kathayāmo dhanur bhṛte
 33 sa no dāsyati suprīto dhanāni bahulāny uta
     kiṃ no māṃsena śuṣkeṇa parikliṣṭena śoṣiṇā
 34 evam uktvā tato vyādhāḥ saṃprahṛṣṭā dhanārthinaḥ
     māṃsabhārān upādāya prayayuḥ śibiraṃ prati
 35 pāṇḍavāś ca mahārāja labdhalakṣāḥ prahāriṇaḥ
     apaśyamānāḥ samare duryodhanam avasthitam
 36 nikṛtes tasya pāpasya te pāraṃ gamanepsavaḥ
     cārān saṃpreṣayām āsuḥ samantāt tad raṇājiram
 37 āgamya tu tataḥ sarve naṣṭaṃ duryodhanaṃ nṛpam
     nyavedayanta sahitā dharmarājasya sainikāḥ
 38 teṣāṃ tad vacanaṃ śrutvā cārāṇāṃ bharatarṣabha
     cintām abhyagamat tīvrāṃ niḥśaśvāsa ca pārthivaḥ
 39 atha sthitānāṃ pāṇḍūnāṃ dīnānāṃ bharatarṣabha
     tasmād deśād apakramya tvaritā lubdhakā vibho
 40 ājagmuḥ śibiraṃ hṛṣṭā dṛṣṭvāduryodhanaṃ nṛpam
     vāryamāṇāḥ praviṣṭāś ca bhīmasenasya paśyataḥ
 41 te tu pāṇḍavam āsādya bhīmasenaṃ mahābalam
     tasmai tat sarvam ācakhyur yadvṛttaṃ yac ca vai śrutam
 42 tato vṛkodaro rājan dattvā teṣāṃ dhanaṃ bahu
     dharmarājāya tat sārvam ācacakṣe paraṃtapaḥ
 43 asau duryodhano rājan vijñāto mama lubdhakaiḥ
     saṃstabhya salilaṃ śete yasyārthe paritapsyase
 44 tad vaco bhīmasenasyā priyaṃ śrutvā viśāṃ pate
     ajātaśatruḥ kaunteyo hṛṣṭo 'bhūt saha sodaraiḥ
 45 taṃ ca śrutvā maheṣvāsaṃ praviṣṭaṃ salilahradam
     kṣipram eva tato 'gacchat puraskṛtya janārdanam
 46 tataḥ kilakilā śabdaḥ prādurāsīd viśāṃ pate
     pāṇḍavānāṃ prahṛṣṭānāṃ pāñcālānāṃ ca sarvaśaḥ
 47 siṃhanādāṃs tataś cakruḥ kṣveḍāṃś ca bharatarṣabha
     tvaritāḥ kṣatriyā rājañ jagmur dvaipāyanaṃ hradam
 48 jñātaḥ pāpo dhārtarāṣṭro dṛṣṭaś cety asakṛd raṇe
     prākrośan somakās tatra hṛṣṭarūpāḥ samantataḥ
 49 teṣām āśu prayātānāṃ rathānāṃ tatra veginām
     babhūva tumulaḥ śabdo divaspṛk pṛthivīpate
 50 duryodhanaṃ parīpsantas tatra tatra yudhiṣṭhiram
     anvayus tvaritās te vai rājānaṃ śrāntavāhanāḥ
 51 arjuno bhīmasenaś ca mādrīputrau ca pāṇḍavau
     dhṛṣṭadyumnaś ca pāñcālyaḥ śikhaṇḍī cāparājitaḥ
 52 uttamaujā yudhāmanyuḥ sātyakiś cāparājitaḥ
     pāñcālānāṃ ca ye śiṣṭā draupadeyāś ca bhārata
     hayāś ca sarve nāgāś ca śataśaś ca padātayaḥ
 53 tatha prāpto mahārāja dharmaputro yudhiṣṭhiraḥ
     dvaipāyana hradaṃ khyātaṃ yatra duryodhano 'bhavat
 54 śītāmala jalaṃ hṛdyaṃ dvitīyam iva sāgaram
     māyayā salilaṃ stabhya yatrābhūt te sutaḥ sthitaḥ
 55 abhyadbhutena vidhinā daivayogena bhārata
     salilāntar gataḥ śete durdarśaḥ kasya cit prabho
     mānuṣasya manuṣyendra gadāhasto janādhipaḥ
 56 tato duryodhano rājā salitāntar gato vasan
     śuśruve tumulaṃ śabdaṃ jaladopama niḥsvanam
 57 yudhiṣṭhiras tu rājendra hradaṃ taṃ saha sodaraiḥ
     ājagāma mahārāja tava putravadhāya vai
 58 aṃhatā śaṅkhanādena rathanemi svanena ca
     uddhunvaṃś ca mahāreṇuṃ kampayaṃś cāpi medinīm
 59 yaudhiṣṭhirasya sainyasya śrutvā śabdaṃ mahārathāḥ
     kṛtavarmā kṛpo drauṇī rājānam idam abruvan
 60 ime hy āyānti saṃhṛṣṭāḥ pāṇḍavā jitakāśinaḥ
     apayāsyāmahe tāvad anujānātu no bhavān
 61 duryodhanas tu tac chrutvā teṣāṃ tatra yaśasvinām
     tathety uktvā hradaṃ taṃ vai māyayāstambhayat prabho
 62 te tv anujñāpya rājānaṃ bhṛśaṃ śokaparāyaṇāḥ
     jagmur dūraṃ mahārāja kṛpaprabhṛtayo rathāḥ
 63 te gatvā dūram adhvānaṃ nyagrodhaṃ prekṣya māriṣa
     nyaviśanta bhṛśaṃ śrāntāś cintayantonṛpāṃ prati
 64 viṣṭabhya salilaṃ supto dhārtarāṣṭro mahābalaḥ
     pāṇḍavāś cāpi saṃprāptās taṃ deśaṃ yuddham īpsavaḥ
 65 kathaṃ nu yuddhaṃ bhavitā kathaṃ rājā bhaviṣyati
     kathaṃ nu pāṇḍavā rājan patipatsyanti kauravam
 66 ity evaṃ cintayantas te rathebhyo 'śvān vimucya ha
     tatrāsāṃ cakrire rājan kṛpaprabhṛtayo rathāḥ

 

29

(Hrada-pravesa Parva)

"Sanjaya said, 'After this, the followers of Subala's son, O monarch, became filled with rage. Prepared to lay down their lives in that dreadful battle, they began to resist the Pandavas. Resolved to aid Sahadeva in his victory, Arjuna, as also Bhimasena possessed of great energy and resembling an angry snake of virulent poison in aspect, received those warriors. With his Gandiva, Dhananjaya baffled the purpose of those warriors, who, armed with darts and swords and lances, desired to slay Sahadeva. Vibhatsu, with his broad-headed arrows, cut off the steeds, the heads, and the arms, with weapons in grasp of those rushing combatants. The steeds of those foremost of heroes endued with activity, struck by Savyasaci, fell down on the earth, deprived of their lives. King Duryodhana, beholding that carnage of his own troops, O lord, became filled with rage. Assembling together the remnant of his cars which still numbered many hundreds, as also his elephants and horse and foot, O scorcher of foes, thy son said these words unto those warriors, "Encountering all the Pandavas with their friends and allies, in this battle, and the prince of Pancala also with his own troops, and slaying them quickly, turn back from the fight!" Respectfully accepting that command of his, those warriors, difficult of defeat in battle, proceeded once more against the Parthas in that battle, at the behest of thy son. The Pandavas, however, covered with their arrows resembling snakes of virulent poison, all those warriors, forming the remnant of the Kaurava army, that thus rushed quickly against them in that dreadful battle. That army, O chief of the Bharatas, as it came to battle, was in a moment exterminated by those high-souled warriors, for it failed to obtain a protector. In consequence of the (Kaurava) steeds running hither and thither that were all covered with the dust raised by the army, the cardinal and the subsidiary points of the compass could not be distinguished. Many warriors, issuing out of the Pandava array, O Bharata, slew thy troops in a moment in that battle. Eleven Akshauhinis, O Bharata, of troops had been assembled for thy son! All those, O lord, were slain by the Pandus and the Srinjayas! Amongst those thousands upon thousands of high-souled kings on thy side, only Duryodhana now, O monarch, exceedingly wounded, was seen to be alive, casting his eyes on all sides, and seeing the earth empty, himself destitute of all his troops while the Pandavas, filled with joy in that battle, were roaring aloud in consequence of the accomplishment of all their objects. Duryodhana, O monarch, unable to endure the whiz of the shafts shot by those high-souled heroes, became stupefied! Destitute of troops and animals, he set his heart on retreat from the field.'
"Dhritarashtra said, 'When my troops were slain and our camp made entirely empty, what was the strength, O Suta, of the troops that still remained to the Pandavas? I desire to know this. Therefore, tell me, O Sanjaya, for thou art skilled (in narration). Tell me also, O Sanjaya, that which was done by my son, the wicked Duryodhana, that lord of the earth, the sole survivor of so many men, when he saw his army exterminated.'
"Sanjaya continued, '2,000 cars, 700 elephants, 5,000 horse, and 10,000 foot, this was the remnant, O monarch, of the mighty host of the Pandavas. Taking care of this force, Dhrishtadyumna waited in that battle. Meanwhile, O chief of the Bharatas, king Duryodhana, that foremost of car-warriors, saw not in that battle a single warrior on his side. Beholding his enemies roaring aloud and witnessing the extermination of his own army, that lord of the earth, Duryodhana, without a companion, abandoned his slain steed, and fled from the field with face turned eastwards. That lord of eleven Akshauhinis, thy son Duryodhana, of great energy, taking up his mace, fled on foot towards a lake. Before he had proceeded far on foot, the king recalled the words of the intelligent and virtuous Vidura. Without doubt, this had been foreseen by Vidura of great wisdom, this great carnage of Kshatriyas and of ourselves in battle. Reflecting on this, the king, with heart burning in grief at having witnessed the extermination of his army, desired to penetrate into the depths of that lake. The Pandavas, O monarch, with Dhrishtadyumna at their head, filled with rage, rushed against (the small remnant of) thy army. With his Gandiva, Dhananjaya baffled the purpose of the (Kaurava) troops, who, armed with darts and swords and lances, were uttering loud roars. Having with his sharp shafts slain those troops with their allies and kinsmen, Arjuna, as he stood on his car having white steeds yoked unto it, looked exceedingly beautiful. Upon the fall of Subala's son along with horse, cars and elephants, thy army looked like a large forest laid low (by the wind). In Duryodhana's army then, O monarch, which had numbered many hundred thousands of warriors, not another great car-warrior was seen to be alive, save the heroic son of Drona, and Kritavarma, and Kripa the son of Gotama, O monarch, and that lord of the earth, thy son! Dhrishtadyumna, seeing me, laughingly addressed Satyaki, saying, 'What is the use of seizing this one? Nothing will be gained by keeping him alive.' Hearing these words of Dhrishtadyumna, the grandson of Sini, that great car-warrior, uplifting his sharp sword, prepared to slay me. Just at that juncture, the Island-born Krishna of great wisdom (Vyasa), coming there, said, "Let Sanjaya be dismissed alive! By no means should he be slain!" Hearing these words of the Island-born, the grandson of Sini, joined his hands, and then, setting me free said unto me, "Peace to thee, O Sanjaya, thou mayest go hence!" Permitted by him, I myself then, putting off my armour and making over my weapons, set out on the evening on the road leading to the city, my limbs bathed in blood. After I had come about two miles, O monarch, I beheld Duryodhana, standing alone, mace in hand, and exceedingly mangled. His eyes were full of tears and therefore he could not see me. I stood cheerlessly before him. He looked accordingly at me without recognising me. Beholding him standing alone on the field and indulging in grief, I also, overwhelmed with sorrow, succeeded not for a little while to speak a single word. Then I said unto him everything about my own capture and my release through the grace of the Island-born. Having reflected for a moment, and regained his senses, he enquired of me about his brothers and his troops. I had seen everything with my eyes and therefore told him everything, that his brothers had all been slain and that all his troops had been exterminated. I told the king that we had at that time only three car-warriors left alive, for the Island-born had said so unto me when I set out (from the place where the Pandavas were). Drawing deep breaths and looking repeatedly at me, thy son touched me with his hand and said, "Except thee, O Sanjaya, there is none else that liveth, amongst those engaged in this battle! I do not see another (on my side), while the Pandavas have their allies living! Say, O Sanjaya, unto that lord, the blind king Dhritarashtra, that his son Duryodhana hath entered the depths of a lake! Destitute of friends such as those (I lately had), deprived of sons and brothers, and seeing his kingdom taken by the Pandavas, who is there like me that would desire to live? Say all this unto the king and tell him further that I have escaped with life from that dreadful battle, and that, alive, though exceedingly wounded, I shall rest within the depths of this lake." Having said these words unto me, O monarch, the king entered that lake. That ruler of men, by his power of illusion, then charmed the waters of that lake, making a space for him within them. After he had entered that lake, I myself, without anybody on my side, saw those three car-warriors (of our army) coming together to that spot with their tired animals. They were Kripa, the son of Saradwat, and the heroic Ashvatthama, that foremost of car-warriors, and Kritavarma of Bhoja's race. Mangled with shafts, all of them came together to that spot. Beholding me, they all urged their steeds to greater speed and coming up to me, said, "By good luck, O Sanjaya, thou livest yet!" All of them then enquired after thy son, that ruler of men, saying, 'Is our king Duryodhana still alive, O Sanjaya?' I then told them that the king was well in body. I also told them everything that Duryodhana had said unto me. I also pointed out to them the lake that the king had entered. Then Ashvatthama, O king, having heard those words from me, cast his eyes on that extensive lake and began to wail in grief, saying, "Alas, alas, the king knows not that we are still alive! With him amongst us, we are still quite able to fight with our foes!" Those mighty car-warriors, having wept there for a long time, fled away at sight of the sons of Pandu. Those three car-warriors that formed the remnant of our army took me up on the well-adorned car of Kripa, and then proceeded to the Kuru camp. The sun had set a little before. The troops forming the outposts of the camp, learning that all thy sons had been slain, wept aloud. Then, O monarch, the old men that had been appointed to look after the ladies of the royal household proceeded towards the city, taking the princesses after them. Loud were the wails uttered by those weeping ladies when they heard of the destruction of the whole army. The women, O king, crying ceaselessly, caused the earth to resound with their voices like a flight of she-ospreys. They tore their bodies with nails and struck their heads with their hands, and untied their braids, indulging all the while in loud cries. Filling the air with sounds such as "Oh!" and "Alas!" and beating their breasts, they cried aloud and wept and uttered loud shrieks, O monarch! Then the friends of Duryodhana, deeply afflicted and made voiceless by their tears, set out for the city, taking the ladies of the royal household with them. The camp-guards quickly fled towards the city, taking with them many white beds overlaid with costly coverlets. Others, placing their wives on cars drawn by mules, proceeded towards the city. Those ladies, O monarch, who, while in their houses could not be seen by the very sun, were now, as they proceeded towards the city, exposed to the gaze of the common people. Those women, O chief of the Bharata's race, who were very delicate, now proceeded with speed towards the city, having lost their near ones and kinsmen. The very cow-herds and shepherds and common men, filled with panic and afflicted with the fear of Bhimasena, fled towards the city. Even these were filled with a great fear of the Parthas. Looking at one another, all of them fled towards the city. During the progress of that general flight attended with such circumstances of fear, Yuyutsu, deprived of his senses by grief, thought upon what he should do in view of the emergency that had come. "Duryodhana hath been vanquished in battle by the Pandavas of terrible prowess! He had eleven Akshauhinis of troops under him! All his brothers have been slain! All the Kauravas, headed by Bhishma and Drona, have perished! Through the influence of Destiny, only I have been saved! All those that were in the Kuru camp have fled! Alas, they are flying on all sides, deprived of energy and destitute of protectors! Such a sight had never been seen before! Afflicted with sorrow, with eyes anxious in fear, they are flying away on all sides like a herd of deer, looking at one another! Those amongst the counsellors of Duryodhana that are yet alive have fled towards the city, taking with them the ladies of the royal household! I think, O lord, that the time hath come when I also should enter the city with them, after taking the permission of Yudhishthira and Vasudeva!" For this purpose that mighty-armed prince presented himself before both those heroes. King Yudhishthira, who is always compassionate, became highly pleased with him. The mighty-armed Pandava embraced that child of a Vaisya mother and dismissed him affectionately. Riding upon his own car, he urged his steeds to great speed. He then supervised the removal of the ladies of the royal household to the city. The sun was setting. With those ladies, Yuyutsu entered the city of Hastinapura, with tearful eyes and with voice choked in grief. He then saw Vidura of great wisdom, sitting with tearful eyes. He had come away from Dhritarashtra, his heart having been afflicted with great sorrow. Bowing down unto Vidura, he stood before him. Devoted to truth, Vidura addressed him, saying, "By good luck, O son, thou livest amid this general destruction of the Kurus! Why, however, hast thou come without king Duryodhana in thy company? Tell me in detail the cause of this!" Yuyutsu then said, "After the fall of Shakuni, O sire, with all his kinsmen and friends, king Duryodhana abandoning the steed he rode, fled away, in fear towards the east. After the king had fled away, all the people in the (Kaurava) encampment, agitated with fear, fled towards the city. Then the protectors of the ladies, placing the wives of the king, as also those of his brothers, on vehicles, fled away in fear. Obtaining the permission of king Yudhishthira and Keshava, I set out for Hastinapura, for protecting the people thus flying away!' Hearing these words spoken by the son of Dhritarashtra's Vaisya wife, Vidura of immeasurable soul, conversant with every usage and feeling that was proper at that hour, applauded the eloquent Yuyutsu. And he said, 'Thou hast acted properly, having regard for what has come, in view of this destruction of all the Bharatas of which thou art speaking! Thou hast also, from compassion, maintained the honour of thy race! By good luck, we behold thee come back with life from this terrible battle that is so destructive of heroes, like creatures beholding the sun possessed of blazing glory! Thou, O son, are now in every way the sole staff of the blind monarch, bereft of foresight, afflicted with calamity, struck by Destiny, and who, though repeatedly dissuaded, could not abstain from pursuing his evil policy. Take rest here for this day! Tomorrow thou mayst return to Yudhishthira!" Having said these words, Vidura, with tearful eyes, took leave of Yuyutsu and entered the abode of the king, which resounded with cries of "Oh!" and "Alas!" uttered by citizens and villagers afflicted with woe. The cheerless mansion seemed to have lost all its beauty; comfort and happiness seemed to have deserted it. It was all empty and pervaded by disorder. Already filled with sorrow, Vidura's grief increased at that sight. Conversant with every duty, Vidura, with a sorrowful heart, entered the palace, drawing deep breaths. As regards Yuyutsu, he passed that night in his own abode. Afflicted with woe, he failed to obtain any joy at the panegyrics with which he was greeted. He passed the time, thinking of the terrible destruction of the Bharatas at one another's hands.'"

 

 

 

Book 9
Chapter 30

 

 

 

 

1 [s]
      tatas teṣv apayāteṣu ratheṣu triṣu pāṇḍavāḥ
      taṃ hradaṃ pratyapadyanta yātra duryodhano 'bhavat
  2 āsādya ca kuru śreṣṭha tadā dvaipāyana hradam
      stambhitaṃ dhārtarāṣṭreṇa dṛṣṭvā taṃ salilāśayam
      vāsudevam idaṃ vākyam abravīt kurunandanaḥ
  3 paśyemāṃ dhārtarāṣṭreṇa māyām apsu prayojitām
      viṣṭabhya salilaṃ śete nāsya mānuṣato bhayam
  4 daivīṃ māyām imāṃ kṛtvā salilāntar gato hy ayam
      nikṛtyā nikṛtiprajño na me jīvan vimokṣyate
  5 yady asya samare sāhyaṃ kurute vajrabhṛt svayam
      tathāpy enaṃ hataṃ yuddhe loko drakṣyati mādhava
  6 [vā]
      māyāvina imāṃ māyāṃ māyayā jahi bhārata
      māyāvī māyayā vadhyaḥ satyam etad yudhiṣṭhira
  7 kiryābhyupāyair bahulair māyām aspu prayojya ha
      jahi tvaṃ bharataśreṣṭha pāpātmānaṃ suyodhanam
  8 kiryābhyupāyair indreṇa nihatā daityadānavāḥ
      kriyābhyupāyair bahubhir balir baddhomahātmanā
  9 kriyābhyupāyaiḥ pūrvaṃ hi hiraṇyākṣo mahāsuraḥ
      hiraṇyakaśipuś caiva kriyayaiva niṣūditau
      vṛtraś ca nihato rājan kriyayaiva na saṃśayaḥ
  10 tathā paulastya tanayo rāvaṇo nāma rākṣasaḥ
     rāmeṇa nihato rājan sānubandhaḥ sahānugaḥ
     kriyayā yogam āsthāya tathā tvam api vikrama
 11 kriyābhyupāyair nihato mayā rājan purātane
     tārakaś ca mahādaityo vipracittiś ca vīryavān
 12 vātāpir ilvalaś caiva triśirāś ca tathā vibho
     sundopasundāv asurau kriyayaiva niṣūditau
 13 kriyābhyupāyair indreṇa tridivaṃ bhujyate vibho
     kriyā balavatī rājan nānyat kiṃ cid yudhiṣṭhira
 14 daityāś ca dānavāś caiva rākṣasāḥ pārthivās tathā
     kriyābhyupāyair nihatāḥ kriyāṃ tasmāt samācara
 15 [s]
     ity ukto vāsudevena pāṇḍavaḥ saṃśitavrataḥ
     jalasthaṃ taṃ mahārāja tava putraṃ malā balam
     abhyabhāṣata kaunteyaḥ prahasann iva bhārata
 16 suyodhana kimartho 'yam ārambho 'spu kṛtas tvayā
     sarvaṃ kṣatraṃ ghātayitvā svakulaṃ ca viśāṃ pate
 17 jalāśayaṃ praviṣṭo 'dya vāñchañ jīvitam ātmanaḥ
     uttiṣṭha rājan yudhyasva sahāsmābhiḥ suyodhana
 18 sa ca darpo naraśreṣṭha sa ca mānaḥ kva te gataḥ
     yas tvaṃ saṃstabhya salilaṃ bhīto rājan vyavasthitaḥ
 19 sarve tvāṃ śūra ity eva janā jalpanti saṃsadi
     vyarthaṃ tad bhavato manye śauryaṃ salilaśāyinaḥ
 20 uttiṣṭha rājan yudhyasva kṣatriyo 'si kulodbhavaḥ
     kauraveyo viśeṣeṇa kule janma ca saṃsmara
 21 sa kathaṃ kaurave vaṃśe praśaṃsañ janma cātmanaḥ
     yuddhād bhītas tatas toyaṃ praviśya pratitiṣṭhasi
 22 ayuddham avyavasthānaṃ naiṣa dharmaḥ sanātanaḥ
     anāryajuṣṭam asvargyaṃ raṇe rājan palāyanam
 23 kathaṃ pāram agatvā hi yuddhe tvaṃ vai jijīviṣuḥ
     imān nipatitān dṛṣṭvā putrān bhrātṝn pitṝṃs tathā
 24 saṃbandhino vayasyāṃś ca mātulān bāndhavāṃs tathā
     ghātayitvā kathaṃ tāta hrade tiṣṭhasi sāṃpratam
 25 śūramānī na śūras tvaṃ mithyā vadasi bhārata
     śūro 'ham iti durbuddhe sarvalokasya śṛṇvataḥ
 26 na hi śūrāḥ palāyante śatrūn dṛṣṭvā kathaṃ cana
     brūhi vā tvaṃ yayā dhṛtyā śūra tyajasi saṃgaram
 27 sa tvam uttiṣṭha yudhyasva vinīya bhayam ātmanaḥ
     ghātayitvā sarvasainyaṃ bhrātṝṃś caiva suyodhana
 28 nedānīṃ jīvite buddhiḥ kāryā dharmacikīrṣayā
     kṣatradharmam apāśritya tvadvidhena suyodhana
 29 yat tat karṇam upāśritya śakuniṃ cāpi saubalam
     amartya iva saṃmohāt tvam ātmānaṃ na buddhavān
 30 tat pāpaṃ sumahat kṛtva pratiyudhyasva bhārata
     kathaṃ hi tvadvidho mohād rocayeta palāyanam
 31 kva te tat pauruṣaṃ yātaṃ kva ca mānaḥ suyodhana
     kva ca vikrāntatā yātā kva ca visphūrjitaṃ mahat
 32 kva te kṛtāstratā yātā kiṃ ca śeṣe jalāśaye
     sa tvam uttiṣṭha yudhyasv akṣatra dharmeṇa bhārata
 33 asmān vā tvaṃ parājitya praśādhi pṛthivīm imām
     atha vā nihato 'smābhir bhūmau svapsyasi bhārata
 34 eṣa te prathamo dharmaḥ sṛṣṭo dhātrā mahātmanā
     taṃ kuruṣva yathātathyaṃ rājā bhava mahāratha
 35 [dur]
     naitac citraṃ mahārāja yad bhīḥ prāṇinam āviśat
     na ca prāṇabhayād bhīto vyapayāto 'smi bhārata
 36 arathaś cāniṣaṅgī ca nihataḥ pārṣṇisārathiḥ
     ekaś cāpy agaṇaḥ saṃkhye pratyāśvāsam arocayam
 37 na prāṇahetor na bhayān na viṣādād viśāṃ pate
     idam ambhaḥ praviṣṭo 'smi śramāt tv idam anuṣṭhitam
 38 tvaṃ cāśvasihi kaunteya ye cāpy anugatās tava
     aham utthāya vaḥ sarvān pratiyotsyāmi saṃyuge
 39 [y]
     āśvastā eva sarve sma ciraṃ tvāṃ mṛgayāmahe
     tad idānīṃ samuttiṣṭha yudhyasveha suyodhana
 40 hatvā vā samare pārthān sphītaṃ rājyam avāpnuhi
     nihato vā raṇe 'smābhir vīralokam avāpsyasi
 41 [dur]
     yadarthaṃ rājyam icchāmi kurūṇāṃ kurunandana
     ta ime nihatāḥ sarve bhrātaro me janeśvara
 42 kṣīṇaratnāṃ ca pṛthivīṃ hatakṣatriya puṃgavām
     nābhyutsahāmy ahaṃ bhoktuṃ vidhavām iva yoṣitam
 43 adyāpi tv aham āśaṃse tvāṃ vijetuṃ yudhiṣṭhira
     bhaṅktvā pāñcāla pāṇḍūnām utsāhaṃ bharatarṣabha
 44 na tv idānīm ahaṃ manye kāryaṃ yuddhena karhi cit
     droṇe karṇe ca saṃśānte nihate ca pitāmahe
 45 astv idānīm iyaṃ rājan kevalā pṛthivī tava
     asahāyo hi ko rājā rājyam icchet praśāsitum
 46 suhṛdas tādṛśān hitvā putrān bhrātṝn pitṝn api
     bhavadbhiś ca hṛte rājye ko nu jīveta mādṛśaḥ
 47 ahaṃ vanaṃ gamiṣyāmi hy ajinaiḥ prativāsitaḥ
     ratir hi nāsti me rājye hatapakṣasya bhārata
 48 hatabāndhava bhūyiṣṭhā hatāśvā hatakuñjarā
     eṣā te pṛthivī rājan bhuṅkṣvaināṃ vigatajvaraḥ
 49 vanam eva gamiṣyāmi vasāmo mṛgacarmaṇī
     na hi me nirjitasyāsti jīvite 'dya spṛhā vibho
 50 gaccha tvaṃ bhuṅkṣva rājendra pṛthivīṃ nihateśvarām
     hatayodhāṃ naṣṭaratnāṃ kṣīṇavaprāṃ yathāsukham
 51 [y]
     ārtapralāpān mā tāta salilasthaḥ prabhāṣathāḥ
     naitan manasi me rājan vāśitaṃ śakuner iva
 52 yadi cāpi samarthaḥ syās tvaṃ dānāya suyodhana
     nāham iccheyam avaniṃ tvayā dattāṃ praśāsitum
 53 adharmeṇa na gṛhṇīyāṃ tvayā dattāṃ mahīm imām
     na hi dharmaḥ smṛto rājan kṣatriyasya pratigrahaḥ
 54 tvayā dattāṃ na ceccheyaṃ pṛthivīm akhilām aham
     tvāṃ tu yuddhe vinirjitya bhoktāsmi vasudhām imām
 55 anīśvaraś ca pṛthivīṃ kathaṃ tvaṃ dātum icchasi
     tvayeyaṃ pṛthivī rājan kiṃ na dattā tadaiva hi
 56 dharmato yācamānānāṃ śamārthaṃ ca kulasya naḥ
     vārṣṇeyaṃ prathamaṃ rājan pratyākhyāya mahābalam
 57 kim idānīṃ dadāsi tvaṃ ko hi te cittavibhramaḥ
     abhiyuktas tu ko rājā dātum icched dhi medinīm
 58 na tvam adya mahīṃ dātum īśaḥ kauravanandana
     ācchettuṃ vā balād rājan sa kathaṃ dātum icchasi
     māṃ tu nirjitya saṃgrāme pālayemāṃ vasuṃdharām
 59 sūcy agreṇāpi yad bhūmer api dhrīyeta bhārata
     tan mātram api no mahya na dadāti purā bhavān
 60 sa kathaṃ pṛthivīm etāṃ pradadāsi viśāṃ pate
     sūcy agraṃ nātyajaḥ pūrvaṃ sa kathaṃ tyajasi kṣitim
 61 evam aiśvaryam āsādya praśāsya pṛthivīm imām
     ko hi mūḍho vyavasyeta śatror dātuṃ vasumṃ dharām
 62 tvaṃ tu kevalamaurkhyeṇa vimūḍho nāvabudhyase
     pṛthivīṃ dātukāmo 'pi jīvitenādya mokṣyase
 63 asmān vā tvaṃ parājitya praśādhi pṛthivīm imām
     atha vā nihato 'smābhir vraja lokān anuttamān
 64 āvayor jīvato rājan mayi ca tvāyi ca dhruvam
     saṃśayaḥ sarvabhūtānāṃ vijaye no bhaviṣyati
 65 jīvitaṃ tava duṣprajña mayi saṃprati vartate
     jīvayeyaṃ tv ahaṃ kāmaṃ na tu tvaṃ jīvituṃ kṣamaḥ
 66 dahane hi kṛto yatnas tvayāsmāsu viśeṣataḥ
     āśīviṣair viṣaiś cāpi jale cāpi praveśanaiḥ
     tvayā vinikṛtā rājan rājyasya haraṇena ca
 67 etasmāt kāraṇāt pāpajīvitaṃ te na vidyate
     uttiṣṭhottiṣṭha yudhyasva tat te śreyo bhaviṣyati
 68 [s]
     evaṃ tu vividhā vāco jaya yuktāḥ punaḥ punaḥ
     kīrtayanti sma te vīrās tatra tatra janādhipa

 

30

"Dhritarashtra said, 'After all the Kaurava troops had been slain by the sons of Pandu on the field of battle, what did those survivors of my army, Kritavarma and Kripa and the valiant son of Drona do? What also did the wicked-souled king Duryodhana then do?'
"Sanjaya said, 'After the flight of the ladies of those high-souled Kshatriyas, and after the (Kaurava) camp had become entirely empty, the three car-warriors (thou hast mentioned) became filled with anxiety. Hearing the shouts of the victorious sons of Pandu, and beholding the camp deserted towards the evening, those three warriors of our side, desirous of rescuing the king, and unable to stay on the field, proceeded towards the lake. Yudhishthira, of virtuous soul, with his brothers in that battle, felt great joy and wandered over the field from desire of staying Duryodhana. Filled with wrath, the Pandavas, desirous of victory, searched for thy son. Though, however, they looked very carefully for him, they failed to discover the (Kuru) king. Mace in hand, he had fled with great speed from the field of battle and penetrated into that lake, having by the aid of his powers of illusion, solidified its waters. When at last the animals of the Pandavas became very much tired, the latter proceeded to their camp and rested there with their soldiers. After the Parthas had retired to their camp, Kripa and Drona's son and Kritavarma of the Satwata race, slowly proceeded towards that lake. Approaching the lake within which lay the king, they addressed that invincible ruler of men asleep within the water, saying, "Arise, O king, and fight with us against Yudhishthira! Either obtaining victory enjoy the earth, or, slain, proceed to heaven! The forces of the Pandavas also, O Duryodhana, have all been slain by thee! Those amongst them that are yet alive have been exceedingly mangled! They will not be able, O monarch, to bear thy impetuosity, especially when thou shalt be protected by us! Arise, therefore, O Bharata!"
"'Duryodhana said, "By good luck, I see you, ye bulls among men, come back with life from this destructive battle between the Pandavas and the Kauravas! After we have rested a while and dispelled our fatigue, we shall encounter the enemy and conquer him! Ye also are tired and I myself am exceedingly mangled! The army of the Pandavas is swelling with might! For these reasons, I do not like to fight now! These exhortations on your part, ye heroes, are not at all wonderful, for your hearts are noble! Your devotion also to me is great! This, however, is not the time for prowess! Resting for this one night, I shall, on the morrow, join you and fight with the foe! In this there is no doubt!"'
"Sanjaya continued, 'Thus addressed, the son of Drona replied unto the king, who was invincible in battle, saying, "Arise, O king, blessed be thou, we shall yet vanquish the foe! I swear by all my religious acts, by all the gifts I have made, by truth itself, and my silent meditations, O king, that I shall today slay the Somakas! Let me not obtain the delight resulting from the performance of sacrifices, that delight which is felt by all pious men, if this night passes away without my slaying the Pandavas in battle! Without slaying all the Pancalas, I will not, O lord, put off my armour! I tell thee this truly. Believe me, O ruler of men!" While they were thus conversing, a number of hunters came there. Fatigued with the weight of meat they carried, they came there, not of any set purpose, for slaking their thirst. Those huntsmen, O lord, used every day, to procure, with great regard, a basketful of meat for Bhimasena, O king! As they sat concealed on the banks of that lake, those men heard every word of that conversation between Duryodhana and those warriors. Finding the Kuru king unwilling to fight, those great bowmen, themselves desirous of battle, began to urge him greatly to adopt their counsels. Seeing those car-warriors of the Kaurava army, and understanding that the king, unwilling to fight, was staying within the waters, and hearing that conversation between those heroes and their master staying within the depths of the lake, indeed, O monarch, the huntsmen, clearly perceiving that it was Duryodhana who was staying within the lake, formed a resolution. A little while before, the son of Pandu, while searching for the king, had met those men and asked them about the whereabouts of Duryodhana. Recollecting the words that the son of Pandu had said, those hunters, O king, whisperingly said unto one another, "We will discover Duryodhana (unto the Pandavas). The son of Pandu will then give us wealth! It is evident to us that the celebrated king Duryodhana is here! Let us then, all of us, proceed to the spot where king Yudhishthira is, for telling him that the vindictive Duryodhana is concealed within the waters of this lake! Let us also, all of us, inform that great bowman, the intelligent Bhimasena, that the son of Dhritarashtra is concealed here within the waters of this lake! Gratified with us, he will give us much wealth! What need of fatiguing ourselves, day after day, with procuring meat and weakening ourselves with such toil?" Having said these words, those huntsmen, filled with joy and longing for wealth, took up their baskets of meat and proceeded towards the (Pandava) camp. Possessed of sure aim and skilled in smiting, the Pandavas, O monarch, not seeing in battle Duryodhana, who was then concealed, (were resting in their camp). Desirous of reaching the end of that sinful wight's evil policy, they had despatched spies in all directions on the field of battle. All the soldiers, however, that had been despatched on that mission returned to the camp together and informed king Yudhishthira the just that no trace could be found of king Duryodhana. Hearing these words of the returned messengers, O bull of Bharata's race, king Yudhishthira became filled with great anxiety and began to breathe heavily. While the Pandavas, O bull of Bharata's race, were staying in such cheerlessness, those huntsmen, O lord, having come with great speed from the banks of that lake, arrived at the camp, filled with joy at having discovered Duryodhana. Though forbidden, they still entered the camp, in the very sight of Bhimasena. Having approached that mighty son of Pandu, Bhimasena, they represented everything unto him about what they had seen and heard. Then Vrikodara, that scorcher of foes, O king, giving them much wealth, represented everything unto king Yudhishthira the just, saying, "Duryodhana, O king, hath been discovered by the huntsmen that supply me with meat! He, O king, for whom thou grievest now lies within a lake whose waters have been solidified by him!' Hearing these agreeable words of Bhimasena, O monarch, Kunti's son, Ajatasatru, became, with all his brothers, filled with joy. Having learnt that the mighty bowman Duryodhana had penetrated into the waters of a lake, the king proceeded thither with great speed, with Janardana at his head. Then a tumultuous noise arose, O monarch, from among the Pandavas and the Pancalas all of whom were filled with joy. The warriors uttered leonine roars, O bull of Bharata's race, and shouted loudly. All the Kshatriyas, O king, proceeded with great speed towards that lake called Dvaipayana. The rejoicing Somakas all around loudly and repeatedly exclaimed, "The sinful son of Dhritarashtra has been found!" The noise made by the cars of those impetuous warriors who proceeded with great speed, became very loud, O monarch, and touched the heavens. Although their animals were tired, all of them still proceeded with speed behind king Yudhishthira who was bent upon finding out Duryodhana. Arjuna, and Bhimasena, and the two sons of Madri by Pandu, and the Pancala prince Dhrishtadyumna, and the unvanquished Shikhandi, and Uttamaujas, and Yudhamanyu, and the mighty car-warrior Satyaki, and the (five) sons of Draupadi, and those amongst the Pancalas, O king, that were yet alive, and all the Pandavas, and all their elephants, and foot-soldiers by hundreds upon hundreds, all proceeded with Yudhishthira. Possessed of great valour, king Yudhishthira the just, O monarch, arrived at the lake known by the name of Dvaipayana within which Duryodhana then was. Wide as the ocean itself, its aspect was agreeable and its waters were cool and transparent. Solidifying the waters by means of his power of illusion, by, indeed, a wonderful method, thy son Duryodhana, O Bharata, happened to be within that lake. Indeed, within those waters lay, O lord, that king, armed with his mace, who, O ruler of men, could not be vanquished by any man! Staying within the waters of that lake, king Duryodhana heard that tumultuous noise (of the Pandava army) which resembled the very roar of the clouds. Yudhishthira then, O king, with his brothers repaired to that lake from desire of slaying Duryodhana. Raising a thick dust, the son of Pandu caused the earth to tremble with the sound of his car-wheels and the loud blare of his conch. Hearing the noise made by the army of Yudhishthira, those great car-warriors, Kritavarma and Kripa and the son of Drona, said these words unto the Kuru king, "Filled with joy and longing for victory, the Pandavas are coming hither! We will, therefore, leave this place. Let it be known to thee!" Hearing those words of these heroes endued with great activity, he answered them, saying, "So be it," and remained (as before) within the waters, having, O lord, solidified them by his powers of illusion. Those car-warriors headed by Kripa, filled with grief, took leave of the king, O monarch, and went away to a place far removed from that spot. Having proceeded far, they beheld a banyan, O sire, under whose shade they stopped, greatly tired, and exceedingly anxious about the king and indulging in such thoughts as these, "The mighty son of Dhritarashtra, having solidified the waters of the lake, lay stretched at the bottom. The Pandavas have reached that spot, from desire of battle. How will the battle take place? What will become of the king?' Thinking of these things, O king, those heroes, Kripa and the others, liberated their horses from their cars and prepared to rest there for some time.'"

 

 

 

Book 9
Chapter 31

 

 

 

 

1 [dhṛ]
      evaṃ saṃtarjyamānas tu mama putro mahīpatiḥ
      prakṛtyā manyumān vīraḥ katham āsīt paraṃtapaḥ
  2 na hi saṃtarjanā tena śrutapūrvā kadā cana
      rājabhāvena mānyaś ca sarvalokasya so 'bhavat
  3 iyaṃ ca pṛthivī sarvā saṃlecchāṭavikā bhṛśam
      prasādād dhriyate yasya pratyakṣaṃ tava saṃjaya
  4 sa tathā tarjyamānas tu pāṇḍuputrair viśeṣataḥ
      vihīnaś ca svakair bhṛtyair nirjane cāvṛto bhṛśam
  5 śrutvā sa kaṭukā vāco jaya yuktāḥ punaḥ punaḥ
      kim abravīt pāṇḍaveyāṃs tan mamācakṣva saṃjaya
  6 [s]
      tarjyamānas tadā rājann udakasthas tavātmajaḥ
      yudhiṣṭhireṇa rājendra bhrātṛbhiḥ sahitena ha
  7 śrutvā sa kaṭukā vāco viṣamastho janādhipaḥ
      dīrgham uṣṇaṃ ca niḥśvasya salilasthaḥ punaḥ punaḥ
  8 salilāntar gato rājā dhunvan hastau punaḥ punaḥ
      manaś cakāra yuddhāya rājānaṃ cābhyabhāṣata
  9 yūyaṃ sasuhṛdaḥ pārthāḥ sarve saratha vāhanāḥ
      aham ekaḥ paridyūno viratho hatavāhanaḥ
  10 āttaśastrai rathagatair bahubhiḥ parivāritaḥ
     katham ekaḥ padātiḥ sannaśastro yoddhum utsahe
 11 ekaikena tu māṃ yūyaṃ yodhayadhvaṃ yudhiṣṭhira
     na hy eko bahubhir vīrair nyāyyaṃ yodhayituṃ yudhi
 12 viśeṣato vikavacaḥ śrāntaś cāpaḥ samāśritaḥ
     bhṛśaṃ vikṣata gātraś ca śrāntavāhana sainikaḥ
 13 na me tvatto bhayaṃ rājan na ca pārthād vṛkodarāt
     phalgunād vāsudevād vā pāñcālebhyo 'tha vā punaḥ
 14 yamābhyāṃ yuyudhānād vā ye cānye tava sainikāḥ
     ekaḥ sarvān ahaṃ kruddho na tān yoddhum ihotsahe
 15 dharmamūlā satāṃ kīrtir manuṣyāṇāṃ janādhipa
     dharmaṃ caiva ha kīrtiṃ ca pālayan prabravīmy aham
 16 aham utthāya vaḥ sarvān pratiyotsyāmi saṃyuge
     anvaṃśābhyāgatān sarvān ṛtūn saṃvatsaro yathā
 17 adya vaḥ sarathān sāśvān aśastro viratho 'pi san
     nakṣatrāṇīva sarvāṇi savitā rātrisaṃkṣaye
     tejasā nāśayiṣyāmi sthirī bhavata pāṇḍavāḥ
 18 adyānṛṇyaṃ gamiṣyāmi kṣatriyāṇāṃ yaśāsvinām
     bāhlīka droṇa bhīṣmāṇāṃ karṇasya ca mahātmanaḥ
 19 jayadrathasya śūrasya bhagadattasya cobhayoḥ
     madrarājasya śalyasya bhūriśravasa eva ca
 20 putrāṇāṃ bharataśreṣṭha śakuneḥ saubalasya ca
     mitrāṇāṃ suhṛdāṃ caiva bāndhavānāṃ tathaiva ca
 21 ānṛṇyam adya gacchāmi hatvā tvāṃ bhratṛbhiḥ saha
     etāvad uktvā vacanaṃ virarāma janādhipaḥ
 22 [y]
     diṣṭyā tvam api jānīṣe kṣatradharmaṃ suyodhana
     diṣṭyā te vartate buddhir yuddhāyaiva mahābhuja
 23 diṣṭyā śūro 'si kauravya diṣṭyā jānāsi saṃgaram
     yas tvam eko hi naḥ sarvān saṃyuge yoddhum icchasi
 24 eka ekena saṃgamya yat te saṃmatam āyudham
     tat tvam ādāya yudhyasva prekṣakās te vayaṃ sthitāḥ
 25 ayam iṣṭaṃ ca te kāmaṃ vīra bhūyo dadāmy aham
     hatvaikaṃ bhavato rājyaṃ hato vā svargam āpnuhi
 26 [dur]
     ekaś ced yoddhum ākrande varo 'dya mama dīyate
     āyudhānām iyaṃ cāpi vṛtā tvat saṃmate gadā
 27 bhrātṝṇāṃ bhavatām ekaḥ śakyaṃ māṃ yo 'bhimanyate
     padātir gadayā saṃkhye sa yudhyatu mayā saha
 28 vṛttāni rathayuddhāni vicitrāṇi pade pade
     idam ekaṃ gadāyuddhaṃ bhavatv adyādbhutaṃ mahat
 29 annānām api paryāyaṃ kartum icchanti mānavāḥ
     yuddhānām api paryāyo bhavatv anumate tava
 30 gadayā tvāṃ mahābāho vijeṣyāmi sahānujam
     pāñcālān sṛñjayāṃś caiva ye cānye tava sainikāḥ
 31 [y]
     uttiṣṭhottiṣṭha gāndhāre māṃ yodhaya suyodhana
     eka ekena saṃgamya saṃyuge gadayā balī
 32 puruṣo bhava gāndhāre yudhyasva susamāhitaḥ
     adya te jīvitaṃ nāsti yady api tvaṃ manojavaḥ
 33 [s]
     etat sa naraśārdūla nāmṛṣyata tavātmajaḥ
     salilāntar gataḥ śvabhre mahānāga iva śvasan
 34 tathāsau vāk pratodena tudyamānaḥ punaḥ punaḥ
     vācaṃ na māmṛṣe dhīmān uttamāśvaḥ kaśām iva
 35 saṃkṣobhya salilaṃ vegād gadām ādāya vīryavān
     adrisāramayīṃ gurvīṃ kāñcanāṅgadabhūṣaṇām
     antarjalāt samuttasthau nāgendra iva niḥśvasan
 36 sa bhittvā stambhitaṃ toyaṃ skandhe kṛtvāyasīṃ gadām
     udatiṣṭhata putras te pratapan raśmimān iva
 37 tataḥ śaikyāyasīṃ gurvīṃ jātarūpapariṣkṛtām
     gadāṃ parāmṛśad dhīmān dhārtarāṣṭro mahābalaḥ
 38 gadāhastaṃ tu taṃ dṛṣṭvā saśṛṅgam iva parvatam
     prajānām iva saṃkruddhaṃ śūlapāṇim avasthitam
     sagado bharato bhāti pratapan bhāskaro yathā
 39 tam uttīrṇaṃ mahābāhuṃ gadāhastam ariṃdamam
     menire sarvabhūtāni daṇḍahastam ivāntakam
 40 vajrahastaṃ yathā śakraṃ śūlahastaṃ yathā haram
     dadṛśuḥ sarvapāñcālāḥ putraṃ tava janādhipa
 41 tam uttīrṇaṃ tu saṃprekṣya samahṛṣyanta sarvaśaḥ
     pāñcālāḥ pāṇḍaveyāś ca te 'nyonyasya talān daduḥ
 42 avahāsaṃ tu taṃ matvā putro duryodhanas tava
     udvṛtya nayane kruddho didhakṣur iva pāṇḍavān
 43 triśikhāṃ bhrukuṭīṃ kṛtvā saṃdaṣṭa daśanac chadaḥ
     pratyuvāca tatas tān vai pāṇḍavān sahakeśavān
 44 avahāsasya vo 'syādya prativaktāsmi pāṇḍavāḥ
     gamiṣyatha hatāḥ sadyaḥ sapānālā yamakṣayam
 45 utthitas tu jalāt tasmāt putro duryodhanas tava
     atiṣṭhata gadāpāṇī rudhireṇa samukṣitaḥ
 46 tasya śoṇitadigdhasya salilena samukṣitam
     śarīraṃ sma tadā bhāti sravann iva mahīdharaḥ
 47 tam udyatagadaṃ vīraṃ menire tatra pāṇḍavāḥ
     vaivasvatam iva kruddhaṃ kiṃkarodyata pāṇinam
 48 sa meghaninado harṣān nadann iva ca govṛṣaḥ
     ājuhāva tataḥ pārthān gadayā yudhi vīryavān
 49 [dur]
     ekaikena ca māṃ yūyam āsīdata yudhiṣṭhira
     na hy eko bahubhir nyāyyo vīra yodhayituṃ yudhi
 50 nyastavarmā viśeṣeṇa śrāntaś cāpsu pariplutaḥ
     bhṛśaṃ vikṣata gātraś ca hatavāhana sainikaḥ
 51 [y]
     nābhūd iyaṃ tava prajñā kātham evaṃ suyodhana
     yadābhimanyu bahavo jaghnur yudhi mahārathāḥ
 52 āmuñca kavacaṃ vīra mūrdhajān yamayasva ca
     yacc cānyad api te nāsti tad apy ādatsva bhārata
     imam ekaṃ ca te kāmaṃ vīra bhūyo dadāmy aham
 53 pañcānāṃ pāṇḍaveyānāṃ yena yoddhum ihecchasi
     taṃ hatvā vai bhavān rājā hato vā svargam āpnuhi
     ṛte ca jīvitād vīra yuddhe kiṃ kurma te priyam
 54 [s]
     tatas tava suto rājan varma jagrāha kāñcanam
     vicitraṃ ca śiras trāṇaṃ jāmbūnadapariṣkṛtam
 55 so 'vabaddha śiras trāṇaḥ śubhakāñcanavarma bhṛt
     rarāja rājan putras te kāñcanaḥ śailarāḍ iva
 56 saṃnaddhaḥ sagadī rājan sajjaḥ saṃgrāmamūrdhani
     abravīt pāṇḍavān sarvān putro duryodhanas tava
 57 bhrātṝṇāṃ bhavatām eko yudhyatāṃ gadayā mayā
     sahadevena vā yotsye bhīmena nakulena vā
 58 atha vā phalgunenādya tvayā vā bharatarṣabha
     yotsye 'haṃ saṃgaraṃ prāpya vijeṣye ca raṇājite
 59 aham adya gamiṣyāmi vairasyāntaṃ sudurgamām
     gadayā puruṣavyāghra hemapaṭṭa vinaddhayā
 60 gadāyuddhe na me kaś cit sadṛśo 'stīti cintaya
     gadayā vo haniṣyāmi sarvān eva samāgatān
     gṛhṇātu sagadāṃ yo vai yudhyate 'dya mayā saha

 

31

"Sanjaya said, 'After those three car-warriors had left that spot, the Pandavas arrived at that lake within which Duryodhana was resting himself. Having reached the banks of the Dvaipayana lake, O chief of Kuru's race, they beheld that receptacle of waters enchanted by thy son. Then Yudhishthira, addressing Vasudeva, said, "Behold, the son of Dhritarashtra hath applied his power of illusion to these waters! Having enchanted the waters, he lieth within them. He can have now no fear (of injury) from man! Having invoked a celestial illusion, he is now within the waters! By an act of deception, that wight conversant with every deception hath sought this refuge! He shall not, however, escape me with life! Even if the wielder of the thunderbolt himself aid him in battle, people, O Madhava, shall yet behold him slain today!'
"'Vasudeva said, "With thy own powers of illusion, O Bharata, destroy this illusion of Duryodhana who is an adept in it! One conversant with illusion should be slain with illusion! This is the truth, O Yudhishthira! With acts and means and applying thy power of illusion to these waters, slay, O chief of the Bharatas, this Suyodhana, who is the very soul of illusion! With acts and means Indra himself slew the Daityas and the Danavas! Vali himself was bound by that high-souled one (Upendra), with the aid of many acts and means! The great Asura Hiranyaksha, as also that other one, Hiranyakasipu, was slain by the aid of many acts and means. Without doubt, O king, Vritra also was slain by the aid of acts! Similarly was the Rakshasa Ravana of Pulastya's race, with his relatives and followers, slain by Rama! Relying upon acts and contrivances, do thou also display thy powers! Those two ancient Daityas, Taraka and Viprachitti of great energy, were in ancient times, O king, slain by the aid of acts and means! Similarly, Vatapi and Ilwala, and Trisiras, O lord, and the Asuras Sunda and Upasunda, were all slain by the aid of means! Indra himself enjoys heaven by the aid of acts and means! Acts are very efficacious, O king, and nothing else so, O Yudhishthira! Daityas and Danavas and Rakshasas and kings had been slain by the aid of acts and means. Do thou take therefore, the help of act!"'
"Sanjaya continued, 'Thus addressed by Vasudeva, Pandu's son of rigid vows, smiling the while, addressed, O monarch, thy son of great might, who, O Bharata, was then within the waters of that lake, saying, "Why, O Suyodhana, hast thou entered these waters, after having caused all the Kshatriyas to perish and after having, O king, caused thy own race to be annihilated? Why hast thou entered into this lake today, wishing to save thy own life? Arise, O king, and fight us, O Suyodhana! Where, O foremost of men, hath that pride and that sense of honour which thou hadst now gone, since, O king, thou hast enchanted these waters and art now lying within them? All men speak of thee in assemblies as a hero. All that, however, is entirely untrue, I think, since thou art now concealed within these waters! Arise, O king, and fight, for thou art a Kshatriya born of a noble race! Thou art Kauraveya in particular! Remember thy birth! How canst thou boast of thy birth in Kuru's race when thou concealest thyself within the depths of this lake, having fled away from battle in fear? This is not the eternal duty of a Kshatriya, staying away from battle! Flight from battle, O king, is not the practice of those that are honourable, nor does it lead to heaven! How is it that without having attained to the end of this war, inspired though thou wert with the desire of victory, thou stayest now within this lake, after having caused and witnessed the slaughter of thy sons and brothers and sires and relatives and friends and maternal uncles and kinsmen? Ever boastful of thy courage, thou art, however, not a hero! Falsely dost thou describe thyself, O Bharata, when thou sayst in the hearing of all men that thou art a hero, O thou of wicked understanding! They that are heroes never fly away at sight of foes! Or, tell us, O hero, about (the nature of) that courage in consequence of which thou hast fled from battle! Arise, O prince, and fight, casting off thy fears! Having caused all thy troops and thy brothers to be slain, O Suyodhana, thou shouldst not, if thou art inspired with righteous motives, think now of saving thy life! One like thee, O Suyodhana, that has adopted Kshatriya duties, should not act in this way! Relying upon Karna, as also upon Shakuni the son of Subala, thou hadst regarded thyself immortal and hadst, from folly, failed to understand thy own self! Having perpetrated such grievous sin, fight now, O Bharata! How dost that flight from battle recommend itself to one like thee? Surely, thou forgettest thyself! Where is that manliness of thine, O sire, and where, O Suyodhana, is that pride cherished by thee! Where hath that prowess of thine now gone, and where also that swelling and great energy which thou hadst? Where is that accomplishment of thine in weapons? Why dost thou lie within this lake now? Arise, O Bharata, and fight, observing the duties of a Kshatriya! Either rule the wide earth after vanquishing us, or sleep, O Bharata, on the bare ground, slain by us! Even this is thy highest duty, as laid down by the illustrious Creator himself! Act as it has been laid down truly in the scriptures, and be a king, O great car-warrior!"'
"Sanjaya continued, 'Thus addressed, O monarch, by the intelligent son of Dharma, thy son answered him from within the waters in these words.
"'Duryodhana said, "It is not at all a matter of surprise, O king, that fear should enter the hearts of living creatures. As regards myself, however, O Bharata, I have not fled from the field of battle actuated by the fear of life! My car was destroyed, my quivers were gone, and my Parshni drivers were killed! I was alone, without a single follower to stand by me in battle! It was for this that I desired a little rest! It was not for the sake of saving my life, it was not from fear, it was not from grief, O king, that I entered these waters! It was only in consequence of fatigue that I did so! Do thou, O son of Kunti, rest a while with those that follow thee! Rising from this lake I will certainly fight all of you in battle!"
"'Yudhishthira said, 'All of us have rested sufficiently. For a long while we were engaged in a search after thee! Rise then, even now, O Suyodhana, and give us battle! Either slaying the Parthas in battle make this kingdom that swelleth with prosperity thy own, or slain by us in battle, proceed to those regions that are reserved for heroes!"
"'Duryodhana said, "They amongst the Kurus, O son of Kurus' race, for whose sake I desired sovereignty, that is, those brothers of mine, O king, all lie dead on the field! I do not, again, like to enjoy any longer the earth that is now shorn of wealth and reft of superior Kshatriyas, and that hath, therefore, become like a widowed lady! I, however, still hope to vanquish thee, O Yudhishthira, after curbing the pride, O bull of Bharata's race, of the Pancalas and the Pandus! There is, however, no longer any need for battle when Drona and Karna have been quieted and when our grandsire Bhishma hath been slain! This shorn earth, O king, now exists for thee! What king is there that would like to rule a kingdom divested of friends and allies? Having caused friends such as I had to be slain and even sons and brothers and sires, and seeing my kingdom wrested by you, who is there like myself that would like to live? Clad in deer-skins I would retire into the woods! I have no desire for kingdom, deprived as I am of friends and allies, O Bharata! Reft almost entirely of friends and allies, of heroes and elephants, this earth exists for thee, O king! Do thou enjoy her now cheerfully! As for myself, clad in deerskins, I shall go to the woods! Friendless as I am, I have no desire, O lord, for even life! Go, O monarch, and rule the earth destitute of lords, without warriors, reft of wealth, and without citadels, as thou choosest!"'
"Sanjaya continued, 'Hearing these words of poignant grief the illustrious Yudhishthira addressed thy son Duryodhana who was still within those waters, saying, "Do not utter such ravings of sorrow, O sire, from within the waters! I do not, like Shakuni, feel any compassion for thee, O king, for such words as these! Thou mayest now, O Suyodhana, be willing to make a gift of the earth to me. I, however, do not wish to rule the earth thus given by thee! I cannot sinfully accept this earth from thee! Acceptance of a gift, O king, is not the duty laid down for a Kshatriya! I do not, therefore, wish to have the wide earth thus given away by thee! I shall, on the other hand, enjoy the earth after vanquishing thee in battle! Thou art now the lord of the earth! Why then dost thou desire to make a gift of that over which thou hast no dominion? Why, O king, didst thou not then give us the earth when we, observant of the rules of righteousness and desirous of the welfare of our race, had begged thee for our portion? Having first refused the request of the mighty Krishna, why dost thou now desire to give away the earth? What is this folly of thine? What king is there, who, assailed by foes, would wish to give away his kingdom? O son of Kuru's race, today thou art not competent to give away the earth! Why then dost thou wish to make a gift of that over which thou hast no power? Vanquishing me in battle, rule thou this earth! Thou didst not formerly agree to give me even that much of the earth which would be covered by the point of a needle! How then, O monarch, dost thou make me a gift of the whole earth? How is it that thou, who couldst not formerly abandon even that much of land which the point of a needle would cover, now wishest to abandon the whole earth? What fool is there that would, after having obtained such prosperity and ruled the entire earth, think of making a gift of that earth to his enemies? Stupefied by folly, thou seest not the impropriety of this! Although thou desirest to give away the earth, thou shalt not yet escape me with life! Either rule the earth after having vanquished us, or go to regions of blessedness after being slain by us! If both of us, that is, thyself and myself, be alive, then all creatures will remain in doubt about to whom the victory belongs. Thy life, O thou of limited foresight, now depends upon me! If I like, I can suffer thee to live, but thou art not capable of protecting thy own life! Thou hadst at one time especially endeavoured to burn us to death and to take our lives by means of snakes and other kinds of poison and by drowning us! We were also wronged by thee, O king, by the deprivation of our kingdom, by the cruel words spoken by thee, and by thy maltreatment of Draupadi! For these reasons, O wretch, thy life must be taken! Rise, rise, and fight us! That will benefit thee!"'
"Sanjaya continued, 'In this strain, O king, those heroes, the Pandavas, flushed with victory, repeatedly spoke there (rebuking and mocking Duryodhana).'"

 

 

Book 9
Chapter 32

 

 

 

  1 [s]
      evaṃ duryodhano rājan garjamāne muhur muhuḥ
      yudhiṣṭhirasya saṃkruddho vāsudevo 'bravīd idam
  2 yadi nāma hy ayaṃ yuddhe varayet tvāṃ yudhiṣṭhira
      arjunaṃ nakulaṃ vāpi sahadevam athāpi vā
  3 kim idaṃ sāhasaṃ rājaṃs tvayā vyāhṛtam īdṛśam
      ekam eva nihatyājau bhava rājā kuruṣv iti
  4 etena hi kṛtā yogyā varṣāṇīha trayodaśa
      āyase puruṣe rājan bhīmasenajighāṃsayā
  5 kathaṃ nāma bhavet kāryam asmābhir bharatarṣabha
      sāhasaṃ kṛtavāṃs tvaṃ tu hy anukrośān nṛpottama
  6 nānyam asyānupaśyāmi pratiyoddhāram āhave
      ṛte vṛkodarāt pārthāt sa ca nātikṛta śramaḥ
  7 tad idaṃ dyūtam ārabdhaṃ punar eva yathā purā
      viṣamaṃ śakuneś caiva tava caiva viśāṃ pate
  8 balī bhīmaḥ samarthaś ca kṛtī rājā suyodhanaḥ
      balavān vā kṛtī veti kṛtī rājan viśiṣyate
  9 so 'yaṃ rāmaṃs tvayā śatruḥ same pathi niveśitaḥ
      nyastaś cātmā suviṣame kṛcchram āpāditā vayam
  10 ko nu sarvān vinirjitya śatrūn ekena vairiṇā
     paṇitvā caikapāṇena rocayed evam āhavam
 11 na hi paśyāmi taṃ loke gadāhastaṃ narottamam
     yudhyed duryodhanaṃ saṃkhye kṛtitvād dhi viśeṣayet
 12 phalgunaṃ vā bhavantaṃ vā mādrīputrāv athāpi vā
     na samarthān ahaṃ manye gadāhastasya saṃyuge
 13 sa kathaṃ vadase śatruṃ yudhyasva gadayeti ha
     ekaṃ ca no nihatyājau bhava rājeti bhārata
 14 vṛkodaraṃ samāsādya saṃśayo vijaye hi naḥ
     nyāyato yudhyamānānāṃ kṛtī hy eṣa mahābalaḥ
 15 [bhm]
     madhusūdana mā kārṣīr viṣādaṃ yadunandana
     adya pāraṃ gamiṣyāmi vairasya bhṛśadurgamam
 16 ahaṃ suyodhanaṃ saṃkhye haniṣyāmi na saṃśayaḥ
     vijayo vai dhruvaṃ kṛṣṇa dharmarājasya dṛśyate
 17 adhyardhena puneneyaṃ gadā gurutarī mama
     na tathā dhārtarāṣṭrasya mā kārṣīr mādhava vyathām
 18 sāmarān api lokāṃs trīn nānāśastradharān yudhi
     yodhayeyaṃ raṇe hṛṣṭaḥ kim utādya suyodhanam
 19 [s]
     tathā saṃbhāṣamāṇaṃ tu vāsudevo vṛkodaram
     hṛṣṭaḥ saṃpūjayām āsa vacanaṃ cedam abravīt
 20 tvām āśritya mahābāho dharmarājo yudhiṣṭhiraḥ
     nihatāriḥ svakāṃ dīptāṃ śriyaṃ prāpto na saṃśayaḥ
 21 tvayā vinihatāḥ sarve ghṛtarāṣṭra sutā raṇe
     rājāno rājaputrāś ca nāgāś ca vinipātitāḥ
 22 kaliṅgā māgadhāḥ prācyā gāndhārāḥ kuravas tathā
     tvām āsādya mahāyuddhe nihatāḥ pāṇḍunandana
 23 hatvā duryodhanaṃ cāpi prayacchorvīṃ sasāgarām
     dharmarājasya kaunteya yathā viṣṇuḥ śacīpateḥ
 24 tvāṃ ca prāpya raṇe pāpo dhārtarāṣṭro vinaṅkṣyati
     tvam asya sakthinī bhaṅktvā pratijñāṃ pārayiṣyasi
 25 yatnena tu sadā pārtha yodddhavyo dhṛtarāṣṭrajaḥ
     kṛtī ca balavāṃś caiva yuddhaśauṇḍaś ca nityadā
 26 tatas tu sātyakī rājan pūjayām āsa pāṇḍavam
     vividhābhiś ca tāṃ vāgbhiḥ pūjayām āsa mādhavaḥ
 27 pāñcālāḥ pāṇḍaveyāś ca dharmarāja purogamāḥ
     tad vaco bhīmasenasya sarva evābhyapūjayan
 28 tato bhīmabalo bhīmo yudhiṣṭhiram athābravīt
     sṛñjayaiḥ saha tiṣṭhantaṃ tapantam iva bhāskaram
 29 aham etena saṃgamya saṃyuge yoddhum utsahe
     na hi śakto raṇe jetuṃ mām eṣa puruṣādhamaḥ
 30 adya krodhaṃ vimokṣyāmi nihitaṃ hṛdaye bhṛśam
     suyodhane dhārtarāṣṭre khāṇḍave 'gnim ivārjunaḥ
 31 śalyam adyoddhariṣyāmi tava pāṇḍava hṛccchayam
     nihatya gadayā pāpam adya rājan sukhī bhava
 32 adya kīrtimayīṃ mālāṃ pratimokṣye tavānagha
     prāṇāñ śriyaṃ ca rājyaṃ ca mokṣyate 'dya suyodhanaḥ
 33 rājā ca dhṛtarāṣṭro 'dya śrutvā putraṃ mayā hatam
     smāriṣyaty aśubhaṃ karma yat tac chakuni buddhijam
 34 ity uktvā bharataśreṣṭho gadām udyamya vīryavān
     udatiṣṭhata yuddhāya śakro vṛtram ivāhvayan
 35 tam ekākinam āsādya dhārtarāṣṭraṃ mahābalam
     niryūtham iva mātaṅgaṃ samahṛṣyanta pāṇḍavāḥ
 36 tam udyatagadaṃ dṛṣṭvā kailāsam iva śṛṅgiṇam
     bhīmasenas tadā rājan duryodhanam athābravīt
 37 rājñāpi dhṛtarāṣṭreṇa tvayā cāsmāsu yatkṛtam
     smāra tad duṣkṛtaṃ karma yadvṛttaṃ vāraṇāvate
 38 draupadī ca parikliṣṭā sabhāmadhye rajasvalā
     dyūte yad vijito rājā śakuner buddhiniścayāt
 39 yāni cānyāni duṣṭātman pāpāni kṛtavān asi
     anāgaḥsu ca pārtheṣu tasya paśya mahat phalam
 40 tvatkṛte nihataḥ śete śaratalpe mahāyaśāḥ
     gāṅgeyo bharataśreṣṭhaḥ sarveṣāṃ naḥ pitāmahaḥ
 41 hato droṇaś ca kārṇaś ca hataḥ śalyaḥ pratāpavān
     vairasyā cādi kartāsau śakunir nihato yudhi
 42 bhrātaras te hatāḥ śūrāḥ putrāś ca sahasainikāḥ
     rājānaś ca hatāḥ śūrāḥ samareṣv anivartinaḥ
 43 ete cānye ca nihatā bahavaḥ kṣatriyarṣabhāḥ
     prātikāmī tathā pāpo draupadyāḥ kleśakṛd dhataḥ
 44 avaśiṣṭas tvam evaikaḥ kulaghno 'dhama pūruṣaḥ
     tvām apy adya haniṣyāmi gadayā nātra saṃśayaḥ
 45 adya te 'haṃ raṇe darpaṃ sarvaṃ nāśayitā nṛpa
     rājyāśāṃ vipulāṃ rājan pāṇḍaveṣu ca duṣkṛtam
 46 [dur]
     kiṃ katthitena bahudhā yudhyasvādya mayā saha
     adya te 'haṃ vineṣyāmi yuddhaśraddhāṃ vṛkodara
 47 kiṃ na paśyasi māṃ pāpagadā yuddhe vyavasthitam
     himavacchikharākārāṃ pragṛhya mahatīṃ gadām
 48 gadinaṃ ko 'dya māṃ pāpajetum utsahate ripuḥ
     nyāyato yudhyamānasya deveṣv api puraṃdaraḥ
 49 mā vṛthā garja kaunteya śaradābhram ivājalam
     darśayasva balaṃ yuddhe yāvat tat te 'dya vidyate
 50 tasya tad vacanaṃ śrutvā pāñcālāḥ sahasṛñjayāḥ
     sarve saṃpūjayām āsus tad vaco vijigīṣavaḥ
 51 taṃ mattam iva mātaṅgaṃ talaśabdena mānavāḥ
     bhūyaḥ saṃharṣayām āsū rājan duryodhanaṃ nṛpam
 52 bṛhanti kuñjarās tatra hayā heṣanti cāsakṛt
     śastrāṇi saṃpradīpyante pāṇḍavānāṃ jayaiṣiṇām

32

(Gada-yuddha Parva)

"Dhritarashtra said, 'Thus admonished (by his foes), how, indeed, did that scorcher of enemies, my heroic and royal son, who was wrathful by nature, then behave? He had never before listened to admonitions such as these! He had, again, been treated by all with the respect due to a king! He, who had formerly grieved to stand in the shade of an umbrella, thinking he had taken another's shelter, he, who could not endure the very effulgence of the sun in consequence of his sensitive pride, how could he endure these words of his foes? Thou hast, with thy own eyes, O Sanjaya, seen the whole earth, with even her Mlecchas and nomad tribes, depend upon his grace! Rebuked thus at that spot by the sons of Pandu in particular, while lying concealed in such a solitary place after having been deprived of his followers and attendants, alas, what answer did he make unto the Pandavas upon hearing such bitter and repeated taunts from his victorious enemies? Tell me everything, O Sanjaya, about it!'
"Sanjaya continued, 'Thus rebuked, O monarch, by Yudhishthira and his brothers, thy royal son, lying within those waters, O king of kings, heard those bitter words and became very miserable. Breathing hot and long sighs repeatedly, the king waved his arms again and again, and setting his heart on battle, thus answered, from within the waters, the royal son of Pandu.
"'Duryodhana said, "Ye Parthas, all of you are possessed of friends, of cars, and of animals! I, however, am alone, cheerless, without a car, and without an animal! Being alone and destitute of weapons, how can I venture to fight on foot, against numerous foes all well-armed and possessed of cars? Do you, however, O Yudhishthira, fight me one at a time! It is not proper that one should in battle fight many endued with courage, especially when that one is without armour, fatigued, afflicted with calamity, exceedingly mangled in his limbs, and destitute of both animals and troops! I do not entertain the least fear, O monarch, of either thee, or Vrikodara, the son of Pritha, or Phalguna, or Vasudeva, or all the Pancalas, or the twins, or Yuyudhana, or all the other troops thou hast! Standing in battle, alone as I am, I shall resist all of you! The fame, O king, of all righteous men hath righteousness for its basis! I say all this to you, observant of both righteousness and fame! Rising (from this lake), I shall fight all of you in battle! Like the year that gradually meets all the seasons, I shall meet all of you in fight! Wait, ye Pandavas! Like the sun destroying by his energy the light of all stars at dawn, I shall today, though weaponless and carless, destroy all of you possessed of cars and steeds! Today I shall free myself from the debt I owe to the many illustrious Kshatriyas (that have fallen for me), to Bahlika and Drona and Bhishma and the high-souled Karna, to the heroic Jayadratha and Bhagadatta, to Shalya the ruler of the Madras and Bhurishrava, to my sons, O chief of Bharata's race, and Shakuni the son of Subala, to all my friends and well-wishers and kinsmen! Today I shall free myself from that debt by slaying thee with thy brothers!" With these words, the (Kuru) king ceased speaking.
"'Yudhishthira said, "By good luck, O Suyodhana, thou knowest the duties of a Kshatriya! By good luck, O thou of mighty arms, thy heart inclineth to battle! By good luck, thou art a hero, O thou of Kuru's race, and, by good luck, thou art conversant with battle, since, single-handed, thou wishest to meet all of us in battle! Fight any one of us, taking whatever weapon thou likest! All of us will stand as spectators here! I grant thee also, O hero, this (other) wish of thy heart, that if thou slayest any of us, thou shalt then become king! Otherwise, slain by us, go to heaven!"
"'Duryodhana said, "A brave man as thou art, if thou grantest me the option of fighting only one of you, this mace that I hold in my hand is the weapon that I select! Let any one amongst you who thinks that he will be my match come forward and fight with me on foot, armed with mace! Many wonderful single combats have occurred on cars! Let this one great and wonderful combat with the mace happen today! Men (while fighting) desire to change weapons. Let the manner of the fight be changed today, with thy permission! O thou of mighty arms, I shall, with my mace, vanquish thee today with all thy younger brothers, as also all the Pancalas and the Srinjayas and all the other troops thou still hast! I do not cherish the least fear, O Yudhishthira, of even Shakra himself!'
"'Yudhishthira said, "Rise, rise, O son of Gandhari, and fight me, Suyodhana! Alone as thou art, fight us, encountering one at a time, thou of great might, armed with thy mace! Be a man, O son of Gandhari, and fight with good care! Today thou shalt have to lay down thy life even if Indra becomes thy ally!"
"Sanjaya continued, 'That tiger among men, thy son, could not bear these words of Yudhishthira. He breathed long and heavy sighs from within the water like a mighty snake from within its hole. Struck repeatedly with such wordy goads, he could not endure it at all, like a horse of high breed that cannot endure the whip. Agitating the waters with great force, that valiant warrior rose like a prince of elephants from within the lake, breathing heavily in rage, and armed with his heavy mace that was endued with the strength of adamant and decked with gold. Piercing the solidified waters, thy son rose, shouldering his mace of iron, like the sun himself scorching everything with his rays. Endued with great strength, thy son, possessed of great intelligence, began to handle his heavy mace made of iron and equipped with a sling. Beholding him armed with mace and resembling a crested mountain or the trident-wielding Rudra himself casting angry glances on living creatures, they observed that Bharata chief shedding an effulgence around like the scorching sun himself in the sky. Indeed, all creatures then regarded that mighty-armed chastiser of foes, as he stood shouldering his mace after rising from the waters, looking like the Destroyer himself armed with his bludgeon. Indeed, all the Pancalas then saw thy royal son to look like the thunder-wielding Shakra or the trident-bearing Hara. Seeing him, however, rise from within the waters, all the Pancalas and the Pandavas began to rejoice and seize each other's hands. Thy son Duryodhana regarded that action of the spectators to be an insult directed towards him. Rolling his eyes in wrath, and as if burning the Pandavas with his glances, and contracting his brow into three furrows, and repeatedly biting his nether lip, he addressed the Pandavas with Keshava in their midst, saying, "You Pandavas, you shall have to bear the fruit of these taunts! Slain by me today, you shall, with the Pancalas, have to repair to the abode of Yama!"'
"Sanjaya continued, 'Rising from the water, thy son Duryodhana stood there, armed with mace, and with limbs bathed in blood. Covered with blood and drenched with water, his body then looked like a mountain shedding water from within. As he stood armed with mace, the Pandavas regarded him to be the angry son of Surya himself armed with the bludgeon called Kinkara. With voice deep as that of the clouds or of a bull roaring in joy, Duryodhana then, of great prowess, armed with his mace, summoned the Parthas to battle.'
"'Duryodhana said, "You will have, O Yudhishthira, to encounter me one at a time! It is not proper, that one hero should fight with many at the same time, especially when that single warrior is divested of armour, fatigued with exertion, covered with water, exceedingly mangled in limbs, and without cars, animals and troops! Let the gods in heaven behold me fight single-handed destitute of all equipment and deprived of even armour and weapons! I shall certainly fight all of you! Thou shalt be judge, as thou hast the necessary qualifications, of the propriety and impropriety of everything!"
"'Yudhishthira said, "How is it, O Duryodhana, that thou hadst not this knowledge when many great car-warriors, uniting together, slew Abhimanyu in battle? Kshatriya duties are exceedingly cruel, unmindful of all considerations, and without the least compassion! Otherwise, how could you slay Abhimanyu under those circumstances? All of you were acquainted with righteousness! All of you were heroes! All of you were prepared to lay down your lives in battle! The high end declared for those that fight righteously is the attainment of the regions of Shakra! If this be your duty, that one should never be slain by many, why is it then that Abhimanyu was slain by many, acting in accord with thy counsels? All creatures, when in difficulty forget considerations of virtue. They then view the gates of the other world to be closed. Put on armour, O hero, and bind thy locks! Take everything else, O Bharata, of which thou standest in need! This another wish of thine, O hero, I grant thee in addition, that if thou canst slay him amongst the five Pandavas with whom thou wishest an encounter, thou shalt then be king! Otherwise, slain (by him), thou shalt proceed to heaven! Except thy life, O hero, tell us what boon we may grant thee."
"Sanjaya continued, 'Then thy son, O king, cased his body with armour made of gold, and put on a beautiful head-gear adorned with pure gold. Clad in bright armour of gold, he put on that head-gear. Indeed, O king, thy son then looked resplendent like a golden cliff. Clad in mail, armed with mace, and accoutred with other equipments, thy son Duryodhana then, O king, standing on the field of battle, addressed all the Pandavas, saying, 'Amongst you (five) brothers, let any one fight me, armed with mace! As regards myself, I am willing to fight either Sahadeva, or Bhima, or Nakula, or Phalguna, or thee today, O bull of Bharata's race! Accorded an encounter, I will fight any one amongst you and will certainly gain the victory on the field! Today I will reach the end of these hostilities that is difficult to reach, with the aid, O tiger among men, of my mace wrapped with cloth of gold. I think, there is none to be my match in an encounter with the mace! With my mace I shall slay all of you one after another! Amongst all of you there is no one who is competent to fight fairly with me! It is not proper for me to speak such words of pride with respect to my own self! I shall, however, make these words of mine true in your presence! Within this very hour, these words will become either true or false! Let him amongst you take up the mace that will fight with me!'"

 

 

Book 9
Chapter 33

 

 

 1 [s]
      tasmin yuddhe mahārāja saṃpravṛtte sudāruṇe
      upaviṣṭeṣu sarveṣu pāṇḍaveṣu mahātmasu
  2 tatas tāladhvajo rāmas tayor yuddha upasthite
      śrutvā tac chiṣyayo rājann ājagāma halāyudhaḥ
  3 taṃ dṛṣṭvā marama prītāḥ pūjayitvā narādhipāḥ
      śiṣyayoḥ kauśalaṃ yuddhe paśya rāmeti cābruvan
  4 abravīc ca tadā rāmo dṛṣṭvā kṛṣṇaṃ ca pāṇḍavam
      duryodhanaṃ ca kauravyaṃ gadāpāṇim avasthitam
  5 catvāriṃśad ahāny adya dve ca me niḥsṛtasya vai
      puṣyeṇa saṃprayāto 'smi śravaṇe punarāgataḥ
      śiṣyayor vai gadāyuddhaṃ draṣṭukāmo 'smi mādhava
  6 tato yudhiṣṭhiro rājā pariṣvajya halāyudham
      svāgataṃ kuśalaṃ cāsmai paryapṛcchad yathātatham
  7 kṛṣṇau cāpi maheṣvāsāv abhivādya halāyudham
      sasvajāte pariprītau priyamāṇau yaśasvinau
  8 mādrīputrau tathā śūrau draupadyāḥ pañca cātmajāḥ
      abhivādya sthitā rājan rauhiṇeyaṃ mahābalam
  9 bhīmaseno 'tha balavān putras tava janādhipa
      tathaiva codyata gadau pūjayām āsatur balam
  10 svāgatena ca te tatra pratipūjya punaḥ punaḥ
     paśya yuddhaṃ mahābāho iti te rāmam abruvan
     evam ūcur mahātmānaṃ rauhiṇeyaṃ narādhipāḥ
 11 pariṣvajya tadā rāmaḥ pāṇḍavān sṛñjayān api
     apṛcchat kuśalaṃ sarvān pāṇḍavāṃś cāmitaujasaḥ
     tathaiva te samāsādya papracchus tam anāmayam
 12 pratyabhyarcya halī sarvān kṣatriyāṃś ca mahāmanāḥ
     kṛtvā kuśalasaṃyuktāṃ saṃvidaṃ ca yathā vayaḥ
 13 janārdanaṃ satyakiṃ ca premṇā sa pariṣasvaje
     mūrdhni caitāv upāghrāya kuśalaṃ paryapṛcchata
 14 tau cainaṃ vidhivad rājan pūjayām āsatur gurum
     brahmāṇam iva deveśam indropendrau mudā yutau
 15 tato 'bravīd dharmasuto rauhiṇeyam ariṃdamam
     idaṃ bhrātror mahāyuddhaṃ paśya rāmeti bhārata
 16 teṣāṃ madhye mahābāhuḥ śrīmān keśava pūrvajaḥ
     nyaviśat paramaprītaḥ pūjyamāno mahārathaiḥ
 17 sa babhau rājamadhyastho nīlavāsāḥ sitaprabhaḥ
     divīva nakṣatragaṇaiḥ parikīrṇo niśākaraḥ
 18 tatas tayoḥ saṃnipātas tumulo lomaharṣaṇaḥ
     āsīd antakaro rājan vairasya tava putrayoḥ

 

 

33

"Sanjaya said, 'Whilst Duryodhana, O king, was repeatedly roaring in this strain, Vasudeva, filled with wrath, said these words unto Yudhishthira, "What rash words hast thou spoken, O king, to the effect, 'Slaying one amongst us be thou king among the Kurus.' If, indeed, O Yudhishthira, Duryodhana select thee for battle, or Arjuna, or Nakula, or Sahadeva (what will be the consequence)? From desire of slaying Bhimasena, O king, for these thirteen years hath Duryodhana practised with the mace upon a statue of iron! How then, O bull of Bharata's race, will our purpose be achieved? From compassion, O best of kings, thou hast acted with great rashness! I do not at this moment behold a match (for Duryodhana) except Pritha's son Vrikodara! His practice, again, with the mace, is not so great! Thou hast, therefore, once more allowed a wretched game of chance to commence as that one in former days between thyself and Shakuni, O monarch! Bhima is possessed of might and prowess. King Suyodhana, however, is possessed of skill! In a contest between might and skill, he that is possessed of skill, O king, always prevails! Such a foe, O king, thou hast, by thy words, placed in a position of ease and comfort! Thou hast placed thine own self, however, in a position of difficulty. We have, in consequence of this, been placed in great danger! Who is there that would abandon sovereignty within grasp, after having vanquished all his foes and when he hath only one foe to dispose of and that one plunged in difficulties? I do not see that man in the world today, be he a god, who is competent to vanquish the mace-armed Duryodhana in battle! Neither thou nor Bhima, nor Nakula nor Sahadeva, nor Phalguna, is capable of vanquishing Duryodhana in fair fight! King Duryodhana is possessed of great skill! How then, O Bharata, canst thou say unto such a foe words such as these, 'Fight, selecting the mace as thy weapon, and if thou canst slay one amongst us, thou shalt then be king?' If Duryodhana encounters Vrikodara amongst us wishing to fight fairly with him, even then our victory would be doubtful. Duryodhana is possessed of great might and great skill. How couldst thou say unto him, 'Slaying only one amongst us be thou king'? Without a doubt, the offspring of Pandu and Kunti are not destined to enjoy sovereignty! They were born for passing their lives in continued exile in the woods or in mendicancy!"
"'Bhimasena said, "O slayer of Madhu, do not, O delighter of the Yadus, give way to sorrow! However, difficult to reach it, I shall today reach the end of these hostilities! Without doubt, I shall slay Suyodhana in battle! It appears, O Krishna, that the victory of Yudhishthira the just is certain! This mace of mine is heavier than Duryodhana's by one and a half times! Do not, O Madhava, give way to grief! I dare fight him, selecting the mace as the weapon! Let all of you, O Janardana, stand as spectators of the encounter! What do you say of Suyodhana, I would fight with the three worlds including the very gods, even if they be armed with every kind of weapon!"'
"Sanjaya continued, 'After Vrikodara had said these words, Vasudeva, filled with joy, applauded him highly and said unto him, "Relying on thee, O thou of mighty arms, king Yudhishthira the just will, without doubt, get back his own blazing prosperity after the slaughter of all his foes! Thou hast slain all the sons of Dhritarashtra in battle! At thy hands many kings and princes and elephants have met with their fate! The Kalingas, the Magadhas, the Kauravas the Westerners, the Gandharas have all been slain in dreadful battle, O son of Pandu! Slaying Duryodhana then, O son of Kunti, bestow the earth with her oceans upon Yudhishthira the just, like Vishnu (conferring the sovereignty of three worlds) upon the Lord of Sachi! The wretched son of Dhritarashtra, obtaining thee for a foe in battle, will, without doubt, meet with his fate! Thou wilt certainly accomplish thy vow by breaking his bones! Thou shouldst, however, O son of Pritha, always fight with care with the son of Dhritarashtra! He is possessed of both skill and strength and always takes delight in battle!" Then Satyaki, O king, applauded the son of Pandu. The Pancalas and the Pandavas, also, headed by king Yudhishthira the just, all applauded those words of Bhimasena. Then Bhima of terrible might addressed Yudhishthira, who was staying amid the Srinjayas like the blazing sun himself, saying, "Encountering this one in battle, I venture to fight with him! This wretch among men is not competent to vanquish me in fight! Today I shall vomit that wrath which hath been nursed in my bosom upon Suyodhana, the son of Dhritarashtra, like Arjuna throwing fire on the forest of Khandava! I shall today pluck out the dart, O son of Pandu, that lay so long sticking to thy heart! Be happy, O king, after I shall have laid low this wretch with my mace! Today I shall recover, O sinless one, thy wreath of glory! Today Suyodhana shall abandon his life breath, his prosperity, and his kingdom! Today king Dhritarashtra also, hearing of his son's slaughter, will remember all those wrongs (that he did unto us) arising from the suggestions of Shakuni!" Having said these words that prince of Bharata's race, possessed of great energy, stood up for battle, like Shakra summoning Vritra (to an encounter). Unable to endure that summons, thy son, of great energy, proceeded to the encounter, like one infuriated elephant proceeding to assail another. The Pandavas beheld thy son, as he came armed with mace, look like the crested mountain of Kailasa. Indeed, seeing that mighty son of thine standing alone like a prince of elephants separated from the herd, the Pandavas became filled with delight. Standing in battle like a very lion, Duryodhana had no fear, no alarm, no pain, no anxiety. Beholding him stand there with uplifted mace like the crested mountain of Kailasa, Bhimasena, O monarch, addressed him, saying, "Call to thy mind all those wrongs that king Dhritarashtra and thyself have done unto us! Recollect what happened at Varanavata! Recollect how Draupadi, while in her season, was maltreated in the midst of the assembly and how king Yudhishthira was defeated at dice through Shakuni's suggestion! See now, O thou of wicked soul, the terrible consequence of those acts as also of the other wrongs that thou didst unto the innocent Parthas! It is for thee that that illustrious chief of the Bharatas, the son of Ganga, the grandsire of us all, lieth now on a bed of arrows, struck down (by us)! Drona also hath been slain! Karna hath been slain! Shalya of great valour hath been slain! Yonder Shakuni also, the root of these hostilities, hath been slain in battle! Thy heroic brothers, as also thy sons, with all thy troops, have been slain! Other kings also, possessed of heroism, and never retreating from battle, have been slain. These and many other bulls among Kshatriyas, as also the Pratikamin, that wretch who had seized the tresses of Draupadi, have been slain! Thou alone art still alive, thou exterminator of thy race, thou wretch among men! Thee also I shall today slay with my mace! Of this there is no doubt! Today, O king, I shall, in battle, quell all thy pride! I shall destroy also thy hope of sovereignty, O king, and pay off all thy misdeeds unto the sons of Pandu!"
"'Duryodhana said, "What use is there of many words? Fight now with me! Today, O Vrikodara, I shall beat out of thee thy desire for battle! Why dost thou not behold me, O wretch, standing here for an encounter with the mace? Am I not armed with a formidable mace that looks like a cliff of Himavat? What foe is there, O wretch, that would venture to vanquish me armed with this weapon? If it be a fair fight, Purandara himself, amongst the gods, is not competent for that end! For all those wicked deeds of mine to which thou hast referred, thou couldst not (hitherto) do me the slightest injury! By exercising my might, I caused ye to dwell in the woods, to serve in another's dwelling, to conceal yourselves in disguises! Your friends and allies also have been slain. Our loss has been equal! If, then my fall takes place in this battle, that would be highly praiseworthy. Or, perhaps, Time will be the cause! Up to this day I have never been vanquished in fair fight on the field of battle! If you vanquish me by deceit, your infamy will certainly last for ever! That act of yours will, without doubt, be unrighteous and infamous! Do not, O son of Kunti, roar fruitlessly in this way like autumnal clouds uncharged with water! Show all the strength thou hast in battle now!" Hearing these words of his, the Pandavas with the Srinjayas, all inspired with desire of victory, applauded them highly. Like men exciting an infuriated elephant with clapping of hands, all of them then gladdened king Duryodhana (with those praises and cheers). The elephants that were there began to grunt and the steeds to neigh repeatedly. The weapons of the Pandavas, who were inspired with desire of victory blazed forth of their own accord.'"

 

 

 

Book 9
Chapter 34

 

 

1 [j]
      pūrvam eva yadā rāmas tasmin yuddhe upasthite
      āmantrya keśavaṃ yāto vṛṣṇibhiḥ sahitaḥ prabhuḥ
  2 sāhāyyaṃ dhārtarāṣṭrasya na ca kartāsmi keśava
      na caiva pāṇḍuputrāṇāṃ gamiṣyāmi yathāgatam
  3 evam uktvā tadā rāmo yātaḥ śatrunibarhaṇaḥ
      tasya cāgamanaṃ bhūyo brahmañ śaṃsitum arhasi
  4 ākhyāhi me vistarataḥ kathaṃ rāma upasthitaḥ
      kathaṃ ca dṛṣṭavān yuddhaṃ kuśalo hy asi sattama
  5 [vai]
      upaplavye niviṣṭeṣu pāṇḍaveṣu mahātmasu
      preṣito dhṛtarāṣṭrasya samīpaṃ madhusūdanaḥ
      śamaṃ prati mahāvāho hitārthaṃ sarvadehinām
  6 sa gatvā hāstinapuraṃ dhṛtarāṣṭraṃ sametya ca
      uktavān vacanaṃ tathyaṃ hitaṃ caiva viśeṣataḥ
      na ca tat kṛtavān rājā yathākhyātaṃ hi te purā
  7 anavāpya śamaṃ tatra kṛṣṇaḥ puruṣasattamaḥ
      āgacchata mahābāhur upaplavyaṃ janādhipa
  8 tataḥ pratyāgataḥ kṛṣṇo dhārtarāṣṭra visarjitaḥ
      akriyāyāṃ naravyāghra pāṇḍavān idam abravīt
  9 na kurvanti vaco mahyaṃ kuravaḥ kālacoditāḥ
      nirgacchadhvaṃ pāṇḍaveyāḥ puṣyeṇa sahitā mayā
  10 tato vibhajyamāneṣu baleṣu balināṃ varaḥ
     provāca bhrātaraṃ kṛṣṇaṃ rauhiṇeyo mahāmanāḥ
 11 teṣām api mahābāho sāhāyyaṃ madhusūdana
     kriyatām iti tat kṛṣṇo nāsya cakre vacas tadā
 12 tato manyuparītātmā jagāma yadunandanaḥ
     tīrthayātrāṃ haladharaḥ sarasvatyāṃ mahāyaśāḥ
     maitre nakṣatrayoge sma sahitaḥ sarvayādavaiḥ
 13 āśrayām āsa bhojas tu duryodnanam ariṃdamaḥ
     yuyudhānena sahito vāsudevas tu pāṇḍavān
 14 rauhiṇeye gate śūre puṣyeṇa madhusūdanaḥ
     pāṇḍaveyān puraskṛtya yayāv abhimukhaḥ kurūn
 15 gacchan eva pathisthas tu rāmaḥ preṣyān uvāca hā
     saṃbhārāṃs tīrthayātrāyāṃ sārvopakaraṇāni ca
     ānayadhvaṃ dvārakāyā agnīn vai yājakāṃs tathā
 16 suvarṇaṃ rajataṃ caiva dhenur vāsāṃsi vājinaḥ
     kuñjarāṃś ca rathāṃś caiva kharoṣṭraṃ vāhanāni ca
     kṣipram ānīyatāṃ sarvaṃ tīrthahetoḥ paricchadam
 17 pratisrotaḥ sarasvatyā gachadhvaṃ śīghragāminaḥ
     ṛtvijaś cānayadhvaṃ vai śataśaś ca dvijarṣabhān
 18 evaṃ saṃdiśya tu preṣyān baladevo mahābalaḥ
     tīrthayātrāṃ yayau rājan kurūṇāṃ vaiśase tadā
     sarasvatīṃ pratisrotaḥ samudrād abhijagmivān
 19 ṛtvigbhiś ca suhṛdbhiś ca tathānyair dvijasattamaiḥ
     rathagarjais tathāśvaiś ca preṣyaiś ca bharatarṣabha
     gokharoṣṭra prayuktaiś ca yānaiś ca bahubhir vṛtaḥ
 20 śrāntānāṃ klāntavapuṣāṃ śiśūnāṃ vipulāyuṣām
     tāni yānāni deśeṣu pratīkṣyante sma bhārata
     bubhukṣitānām arthāya kḷptam annaṃ samantataḥ
 21 yo yo yatra dvijo bhoktuṃ kāmaṃ kāmayate tadā
     tasya tasya tu tatraivam upajahrus tadā nṛpa
 22 tatra sthitā narā rājan rauhiṇeyasya śāsanāt
     bhakṣyapeyasya kurvanti rāśīṃs tatra samantataḥ
 23 vāsāṃsi ca mahārhāṇi paryaṅkāstaraṇāni ca
     pūjārthaṃ tatra kḷptāni viprāṇāṃ sukham icchatām
 24 yatra yaḥ svapate vipraḥ kṣatriyo vāpi bhārata
     tatra tatra tu tasyaiva sarvaṃ kḷptam adṛśyata
 25 yathāsukhaṃ janaḥ sarvas tiṣṭhate yāti vā tadā
     yātu kāmasya yānāni pānāni tṛṣitasya ca
 26 bubhukṣitasyā cānnāni svādūni bharatarṣabha
     upajahrur narās tatra vastrāṇy ābharaṇāni ca
 27 sa panthāḥ prababhau rājan sarvasyaiva sukhāvahaḥ
     svargopamas tadā vīra narāṇāṃ tatra gacchatām
 28 nityapramuditopetaḥ svādu bhakṣaḥ śubhānvitaḥ
     vipaṇyāpaṇa paṇyānāṃ nānājanaśatair vṛtaḥ
     nānādrumalatopeto nānāratnavibhūṣitaḥ
 29 tato mahātmā niyame sthitātmā; puṇyeṣu tīrtheṣu vasūni rājan
     dadau dvijebhyaḥ kratudakṣiṇāś ca; yadupravīro halabhṛt pratītaḥ
 30 dogbhrīś ca dhenūś ca sahasraśo vai; suvāsasaḥ kāñcanabaddhaśṛṅgīḥ
     hayāṃś ca nānāvidha deśajātān; yānāni dāsīś ca tathā dvijebhyaḥ
 31 ratnāni muktāmaṇividrumaṃ ca; śṛṅgī suvarṇaṃ rajataṃ ca śubhram
     ayo mayaṃ tāmramayaṃ ca bhāṇḍaṃ; dadau dvijātipravareṣu rāmaḥ
 32 evaṃ sa vittaṃ pradadau mahātmā; sarasvatī tīrthavareṣu bhūri
     yayau krameṇāpratima prabhāvas; tataḥ kurukṣetram udāravṛttaḥ
 33 [j]
     sārasvatānāṃ tīrthānāṃ guṇotpattiṃ vadasva me
     phalaṃ ca dvipadāṃ śreṣṭha karma nirvṛttim eva ca
 34 yathākramaṃ ca bhagavaṃs tīrthānām anupūrvaśaḥ
     brahman brahmavidāṃ śreṣṭha paraṃ kautūhalaṃ hi me
 35 [vai]
     tīrthānāṃ vistaraṃ rājan guṇotpattiṃ ca sarvaśaḥ
     mayocyamānāṃ śṛṇu vai puṇyāṃ rājendra kṛtsnaśaḥ
 36 pūrvaṃ mahārāja yadupravīra; ṛtvik suhṛd vipra gaṇaiś ca sārdham
     puṇyaṃ prabhāsaṃ samupājagāma; yatroḍu rāḍ yakṣmaṇā kliśyamānaḥ
 37 vimuktaśāpaḥ punar āpya tejaḥ; sarvaṃ jagad bhāsayate narendra
     evaṃ tu tīrthapravaraṃ pṛthivyāṃ; prabhāsanāt tasya tataḥ prabhāsaḥ
 38 [j]
     kimarthaṃ bhagavān somo yakṣmaṇā samagṛhyata
     kathaṃ ca tīrthapravare tasmiṃś candro nyamajjata
 39 katham āplutya tasmiṃs tu punar āpyāyitaḥ śaśī
     etan me sarvam ācakṣva vistareṇa mahāmune
 40 [vai]
     dakṣasya tanayā yās tāḥ prādurāsan viśāṃ pate
     sa sapta viṃśatiṃ kanyā dakṣaḥ somāya vai dadau
 41 nakṣatrayoganiratāḥ saṃkhyānārthaṃ ca bhārata
     patnyo vai tasya rājendra somasya śubhalakṣaṇāḥ
 42 tās tu sarvā viśālākṣyo rūpeṇāpratimā bhuvi
     atyaricyata tāsāṃ tu rohiṇī rūpasaṃpadā
 43 tatas tasyāṃ sa bhagavān prītiṃ cakre niśākaraḥ
     sāsya hṛdya babhūvādya tasmāt tāṃ bubhuje sadā
 44 purā hi somo rājendra rohiṇyām avasac ciram
     tato 'sya kupitāny āsan nakṣatrāṇi mahātmanaḥ
 45 tā gatvā pitaraṃ prāhuḥ prajāpatim atandritāḥ
     somo vasati nāsmāsu rohiṇīṃ bhajate sadā
 46 tā vayaṃ sahitāḥ sarvās tvatsakāśe prajeśvara
     vatsyāmo niyatāhārās tapaścaraṇatatparāḥ
 47 śrutvā tāsāṃ tu vacanaṃ dakṣaḥ somam athābravīt
     samaṃ vartasya bhāryāsu mā tvādharmo mahān spṛśet
 48 tāś ca sarvābravīd dakṣo gacchadhvaṃ somam antikāt
     samaṃ vatsyati sarvāsu candramā mama śāsanāt
 49 visṛṣṭās tās tadā jagmuḥ śītāṃśubhavanaṃ tadā
     tathāpi somo bhagavān punar eva mahīpate
     rohiṇīṃ nivasaty eva prīyamāṇo muhur muhuḥ
 50 tatas tāḥ sahitāḥ sarvā bhūyaḥ pitaram abruvan
     tava śuśrūṣaṇe yuktā vatsyāmo hi tavāśrame
     somo vasati nāsmāsu nākarod vacanaṃ tava
 51 tāsāṃ tad vacanaṃ śrutvā dakṣaḥ somam athābravīt
     samaṃ vartasva bhāryāsu mā tvāṃ śapsye virocana
 52 anādṛtya tu tad vākyaṃ dakṣasya bhagavāñ śaśī
     rohiṇyā sārdham avasat tatas tāḥ kupitāḥ punaḥ
 53 gatvā ca pitaraṃ prāhuḥ praṇamya śirasā tadā
     somo vasati nāsmāsu tasmān naḥ śaraṇaṃ bhava
 54 rohiṇyām eva bhagavan sadā vasati candramāḥ
     tasmān nas trāhi sarvā vai yathā naḥ soma āviśet
 55 tac chrutvā bhagavān kruddho yakṣmāṇaṃ pṛthivīpate
     sasarva roṣāt somāya sa coḍu patim āviśat
 56 sa yakṣmaṇābhibhūtātmākṣīyatāhar ahaḥ śaśī
     yatnaṃ cāpy akarod rājan mokṣārthaṃ tasya yakṣmaṇaḥ
 57 iṣṭveṣṭibhir mahārāja vividhābhir niśākaraḥ
     na cāmucyata śāpād vai kṣayaṃ caivābhyagacchata
 58 kṣīyamāṇe tataḥ some oṣadhyo na prajajñire
     nirāsvāda rasāḥ sarvā hatavīryāś ca sarvaśaḥ
 59 oṣadhīnāṃ kṣaye jāte prāṇinām api saṃkṣayaḥ
     kṛśāś cāsan prajāḥ sarvāḥ kṣīyamāṇe niśākare
 60 tato devāḥ samāgamya somam ūcur mahīpate
     kim idaṃ bhavato rūpam īdṛśaṃ na prakāśate
 61 kāraṇaṃ brūhi naḥ sarvaṃ yenedaṃ te mahad bhayam
     śrutvā tu vacanaṃ tvatto vidhāsyāmas tato vayam
 62 evam uktaḥ pratyuvāca sarvāṃs tāñ śaśalakṣaṇaḥ
     śāpaṃ ca kāraṇaṃ caiva yakṣmāṇaṃ ca tathātmanaḥ
 63 devās tasya vacaḥ śrutvā gatvā dakṣam athābruvan
     prasīda bhagavan some śāpaś caiṣa nivartyatām
 64 asau hi candramāḥ kṣīṇaḥ kiṃ cic cheṣo hi lakṣyate
     kṣayāc caivāsya deveśa prajāś cāpi gatāḥ kṣayam
 65 vīrud oṣadhayaś caiva bījāni vividhāni ca
     tathā vayaṃ lokaguro prasādaṃ kartum arhasi
 66 evam uktas tadā cintya prāha vākyaṃ prajāpatiḥ
     naitac chakyaṃ mama vaco vyāvartayitum anyathā
     hetunā tu mahābhāgā nivartiṣyati kena cit
 67 samaṃ vartatu sarvāsu śaśī bhāryāsu nityaśaḥ
     sarasvatyā vare tīrthe unmajjañ śaśalakṣaṇaḥ
     punar vardhiṣyate devās tad vai satyaṃ vaco mama
 68 māsārdhaṃ ca kṣayaṃ somo nityam eva gamiṣyati
     māsārdhaṃ ca tadā vṛddhiṃ satyam etad vaco mama
 69 sarasvatīṃ tataḥ somo jagāma ṛṣiśāsanāt
     prabhāsaṃ paramaṃ tīrthaṃ sarasvatyā jagāma ha
 70 amāvāsyāṃ mahātejās tatronmajjan mahādyutiḥ
     lokān prabhāsayām āsa śītāṃśutvam avāpa ca
 71 devāś ca sarve rājendra prabhāsaṃ prāpya puṣkalam
     somena sahitā bhūtvā dakṣasya pramukhe 'bhavan
 72 tataḥ prajāpatiḥ sarvā visasarjātha devatāḥ
     somaṃ ca bhagavān prīto bhūyo vacanam abravīt
 73 māvamaṃsthāḥ striyaḥ putra mā ca viprān kadā cana
     gaccha yuktasadā bhūtvā kuru vai śāsanaṃ mama
 74 sa visṛṣṭo mahārāja jagāmātha svam ālayam
     prajāś ca muditā bhūtvā bhojane ca yathā purā
 75 etat te sarvam ākhyātaṃ yathā śapto niśākaraḥ
     prabhāsaṃ ca yathā tīrthaṃ tīrthānāṃ pravaraṃ hy abhūt
 76 amāvāsyāṃ mahārāja nityaśaḥ śaśalakṣaṇaḥ
     snātvā hy āpyāyate śrīmān prabhāse tīrtha uttame
 77 ataś cainaṃ prajānanti prabhāsam iti bhūmipa
     prabhāṃ hi paramāṃ lebhe tasminn unmajjya candramāḥ
 78 tatas tu camasodbhedam acyutas tv agamad balī
     camasodbheda ity evaṃ yaṃ janāḥ kathayanty uta
 79 tatra dattvā ca dānāni viśiṣṭāni halāyudhaḥ
     uṣitvā rajanīm ekāṃ snātvā ca vidhivat tadā
 80 udapānam athāgacchat tvarāvān keśavāgrajaḥ
     ādyaṃ svastyayanaṃ caiva tatrāvāpya mahat phalam
 81 snigdhatvād oṣadhīnāṃ ca bhūmeś ca janamejaya
     jānanti siddhā rājendra naṣṭām api sarasvatīm

34

"Sanjaya said, 'When that fierce battle, O monarch, was about to commence, and when all the high-souled Pandavas had taken their seats, indeed, having heard that battle between those two heroes, both of whom were his disciples, was about to begin, Rama, whose banner bore the device of the palmyra palm, and who owns the plough for his weapon, came to that spot. Beholding him, the Pandavas, with Keshava, filled with joy advanced towards him, and receiving him, worshipped him with due rites. Their worship over, they then, O king, said unto him these words, "Witness, O Rama, the skill, in battle, of thy two disciples!" Rama then casting his eyes on Krishna and the Pandavas, and looking at Duryodhana also of Kuru's race who was standing there armed with mace, said, "Two and forty days have passed since I left home. I had set out under the constellation Pushya and have come back under Sravana. I am desirous, O Madhava, of beholding this encounter with the mace between these two disciples of mine!" At that time the two heroes, Duryodhana and Vrikodara, looked resplendent as they stood on the field, both armed with maces. King Yudhishthira, embracing him owning the plough for his weapon, duly enquired about his welfare and bade him welcome. Those two great bowmen, the two illustrious Krishnas, filled with joy, cheerfully saluted the hero having the plough for his weapon and embraced him. Similarly, the two sons of Madri and the five sons of Draupadi saluted Rohini's son of great strength and stood (at a respectful distance). Bhimasena of great strength and thy son, O monarch, both with uplifted maces (in their arms), worshipped Valadeva. The other kings honoured him by bidding him welcome, and then all of them said unto Rama, "Witness this encounter, O thou of mighty arms!" Even thus those mighty car-warriors said unto the high-souled son of Rohini. Endued with immeasurable energy, Rama, having embraced the Pandavas and the Srinjayas, enquired after the welfare of all the (other) kings. Similarly, all of them, approaching, enquired after his welfare. The hero of the plough, having in return saluted all the high-souled Kshatriyas, and having made courteous enquiries about each according to their years, affectionately embraced Janardana and Satyaki. Smelling their heads, he enquired after their welfare. Those two, in return, O king, duly worshipped him, their superior, joyfully, like Indra and Upendra worshipping Brahman, the lord of the celestials. Then Dharma's son, O Bharata, said these words unto that chastiser of foes, the son of Rohini, "Behold, O Rama, this formidable encounter between the two brothers!" Thus worshipped by those great car-warriors, the elder brother of Keshava, of mighty arms and great beauty, took his seat amongst them. Clad in blue robes and possessed of a fair complexion, Rama, as he sat amidst those kings, looked resplendent like the moon in the firmament, encompassed by multitudes of stars. Then that dreadful encounter, making the very hair stand on end, took place between those two sons of thine, O king, for terminating the quarrel (that had raged for many years).'"

 

 

Book 9
Chapter 35

 

 

 

1 [vai]
      tasmān nadī gataṃ cāpi udapānaṃ yaśasvinaḥ
      tritasya ca mahārāja jagāmātha halāyudhaḥ
  2 tatra dattvā bahudravyaṃ pūjayitvā tathā dvijān
      upaspṛśya ca tatraiva prahṛṣṭo musalāyudhaḥ
  3 tatra dharmaparo hy āsīt tritaḥ sa sumahātapāḥ
      kūpe ca vasatā tena somaḥ pīto mahātmanā
  4 tatra cainaṃ samutsṛjya bhrātarau jagmatur gṛhān
      tatas tau vai śaśāpātha trito brāhmaṇasattamaḥ
  5 [j]
      udapānaṃ kathaṃ brahman kathaṃ ca sumahātapāḥ
      patitaḥ kiṃ ca saṃtyakto bhrātṛbhyāṃ dvijasattamaḥ
  6 kūpe kathaṃ ca hitvainaṃ bhrātarau jagmatur gṛhān
      etad ācakṣva me brahman yadi śrāvyaṃ hi manyase
  7 [vai]
      āsan pūrvayuge rājan munayo bhrātaras trayaḥ
      ekataś ca dvitaś caiva tritaś cādityasaṃnibhāḥ
  8 sarve prajāpatisamāḥ prajāvantas tathaiva ca
      brahmalokajitaḥ sarve tapasā brahmavādinaḥ
  9 teṣāṃ tu tapasā prīto niyamena damena ca
      abhavad gautamo nityaṃ pitā dharmarataḥ sadā
  10 sa tu dīrgheṇa kālena teṣāṃ prītim avāpya ca
     jagāma bhagavān sthānam anurūpam ivātmanaḥ
 11 rājānas tasya ye pūrve yājyā hy āsan mahātmanaḥ
     te sarve svargate tasmiṃs tasya putrān apūjayan
 12 teṣāṃ tu karmaṇā rājaṃs tathaivādhyayanena ca
     tritaḥ sa śreṣṭhatāṃ prāpa yathaivāsya pitā tathā
 13 taṃ sma sarve mahābhāgā munayaḥ puṇyalakṣaṇāḥ
     apūjayan mahābhāgaṃ tathā vidvattayaiva tu
 14 kadācid dhi tato rājan bhrātarāv ekata dvitau
     yajñārthaṃ cakratuś cittaṃ dhanārthaṃ ca viśeṣataḥ
 15 tayoś cintā samabhavat tritaṃ gṛhya paraṃtapa
     yājyān sarvān upādāya pratigṛhya paśūṃs tataḥ
 16 somaṃ pāsyāmahe hṛṣṭāḥ prāpya yajñaṃ mahāphalam
     cakruś caiva mahārāja bhrātaras traya eva ha
 17 tathā tu te parikramya yājyān sarvān paśūn prati
     yājayitvā tato yājyāṁl labdhvā ca subahūn paśūn
 18 yājyena karmaṇā tena pratigṛhya vidhānataḥ
     prācīṃ diśaṃ mahātmāna ājagmus te maharṣayaḥ
 19 tritas teṣāṃ mahārāja purastād yāti hṛṣṭavat
     ekataś ca dvitaś caiva pṛṣṭhataḥ kālayan paśūn
 20 tayoś cintā samabhavad dṛṣṭvā paśugaṇaṃ mahat
     kathaṃ na syur imā gāva āvābhyāṃ vai vinā tritam
 21 tāv anyonyaṃ samābhāṣya ekataś ca dvitaś ca ha
     yad ūcatur mithaḥ pāpau tan nibodha janeśvara
 22 trito yajñeṣu kuśalas trito vedeṣu niṣṭhitaḥ
     anyās trito bahutarā gāvaḥ samupalapsyate
 23 tad āvāṃ sahitau bhūtvā gāḥ prakālya vrajāvahe
     trito 'pi gachatāṃ kāmam āvābhyāṃ vai vinākṛtaḥ
 24 teṣām āgacchatāṃ rātrau pathi sthāne vṛko 'bhavat
     tathā kūpe 'vidūre 'bhūt sarasvatyās taṭe mahān
 25 atha trito vṛkaṃ dṛṣṭvā pathi tiṣṭhantam agrataḥ
     tadbhayād apasarpan vai tasmin kūpe papāta ha
     agādhe sumahāghore sarvabhūtabhayaṃkare
 26 tritas tato mahābhāgaḥ kūpastho munisattamaḥ
     ārtanādaṃ tataś cakre tau tu śuśruvatur munī
 27 taṃ jñātvā patitaṃ kūpe bhrātarāv ekata dvitau
     vṛkatrāsā ca lobhāc ca samutsṛjya prajagmatuḥ
 28 bhrātṛbhyāṃ paśulubdhābhyām utsṛṣṭaḥ sa mahātapāḥ
     udapāne mahārāja nirjale pāṃsusaṃvṛte
 29 trita ātmānam ālakṣya kūpe vīrut tṛṇāvṛte
     nimagnaṃ bharataśreṣṭha pāpakṛn narake yathā
 30 buddhyā hy agaṇayat prājño mṛtyor bhīto hy asomapaḥ
     somaḥ kathaṃ nu pātavya ihasthena mayā bhavet
 31 sa evam anusaṃcintya tasmin kūpe mahātapāḥ
     dadarśa vīrudhaṃ tatra lambamānāṃ yadṛcchayā
 32 pāṃsugraste tataḥ kūpe vicintya salilaṃ muniḥ
     agnīn saṃkalpayām āsa hotre cātmānam eva ca
 33 tatas tāṃ vīrudhaṃ somaṃ saṃkalpya sumahātapāḥ
     ṛcco yajūṃṣi sāmāni manasā cintayan muniḥ
     grāhāṇaḥ śarkarāḥ kṛtvā pracakre 'bhiṣavaṃ nṛpa
 34 ājyaṃ ca salilaṃ cakre bhāgāṃś ca tridivaukasām
     somasyābhiṣavaṃ kṛtvā cakāra tumulaṃ dhvanim
 35 sa cāviśad divaṃ rājan svaraḥ śaikṣas tritasya vai
     samavāpa ca taṃ yajñaṃ yathoktaṃ brahmavādibhiḥ
 36 vartamāne tathā yajñe tritasya sumahātmanaḥ
     āvignaṃ tridivaṃ sarvaṃ kāraṇaṃ ca na budhyate
 37 tataḥ sutumulaṃ śabdaṃ śuśrāvātha bṛhaspatiḥ
     śrutvā caivābravīd devān sarvān devapurohitaḥ
 38 tritasya vartate yajñas tatra gacchāmahe surāḥ
     sa hi kruddhaḥ sṛjed anyān devān api mahātapāḥ
 39 tac chrutvā vacanaṃ tasya sahitāḥ sarvadevatāḥ
     prayayus tatra yatrāsau trita yajñaḥ pravartate
 40 te tatra gatvā vibhudhās taṃ kūpaṃ yatra sa tritaḥ
     dadṛśus taṃ mahātmānaṃ dīṣkitaṃ yajñakarmasu
 41 dṛṣṭvā cainaṃ mahātmānaṃ śriyā paramayā yutam
     ūcuś cātha mahābhāgaṃ prāptā bhāgārthino vayam
 42 athābravīd ṛṣir devān paśyadhvaṃ māṃ divaukasaḥ
     asmin pratibhaye kūpe nimagnaṃ naṣṭacetasam
 43 tatas trito mahārāja bhāgāṃs teṣāṃ yathāvidhi
     mantrayuktān samadadāt te ca prītās tadābhavan
 44 tato yathāvidhi prāptān bhāgān prāpya divaukasaḥ
     prītātmāno dadus tasmai varān yān manasecchati
 45 sa tu vavre varaṃ devāṃs trātum arhatha mām itaḥ
     yaś cehopaspṛśet kūpe sa somapa gatiṃ labhet
 46 tatra cormimatī rājann utpapāta sarasvatī
     tayotkṣiptas tritas tasthau pūjayaṃs tridivaukasaḥ
 47 tatheti coktvā vibudhā jagmū rājan yathāgatam
     tritaś cāpy agamat prītaḥ svam eva nilayaṃ tadā
 48 kruddhaḥ sa tu samāsādya tāv ṛṣī bhrātarau tadā
     uvāca paruṣaṃ vākyaṃ śaśāpa ca mahātapāḥ
 49 paśulubdhau yuvāṃ yasmān mām utsṛjya pradhāvitau
     tasmād rūpeṇa teṣāṃ vai daṃṣṭriṇṇām abhitaś carau
 50 bhavitārau mayā śaptau pāpenānena karmaṇā
     prasavaś caiva yuvayor golāṅgūlarṣka vānarāḥ
 51 ity ukte tu tadā tena kṣaṇād eva viśāṃ pate
     tathā bhūtāv adṛśyetāṃ vacanāt satyavādinaḥ
 52 tatrāpy amitavikrāntaḥ spṛṣṭvā toyaṃ halāyudhaḥ
     dattvā ca vividhān dāyān pūjayitvā ca vai dvijān
 53 udapānaṃ ca taṃ dṛṣṭvā praśasya ca punaḥ punaḥ
     nadī gatam adīnātmā prāpto vinaśanaṃ tadā

 

35

Janamejaya said, "On the eve of the great battle (between the Kurus and the Pandus), the lord Rama, with Keshava's leave, had gone away (from Dwaraka) accompanied by many of the Vrishnis. He had said unto Keshava, 'I will render aid neither unto the son of Dhritarashtra nor unto the sons of Pandu, but will go whithersoever I like!' Having said these words, Rama, that resister of foes, had gone away. It behoveth thee, O Brahmana, to tell me everything about his return! Tell me in detail how Rama came to that spot, how he witnessed the battle. In my opinion thou art well-skilled in narration!"
Vaishampayana said, "After the high-souled Pandavas had taken up their post at Upaplavya, they despatched the slayer of Madhu to Dhritarashtra's presence, for the object of peace, O mighty-armed one, and for the good of all creatures. Having gone to Hastinapura and met Dhritarashtra, Keshava spoke words of true and especially beneficial import. The king, however, as I have told thee before, listened not to those counsels. Unable to obtain peace, the mighty-armed Krishna, that foremost of men, came back, O monarch, to Upaplavya. Dismissed by Dhritarashtra's son, Krishna returned (to the Pandava camp), and upon the failure of his mission, O tiger among kings, said these words unto the Pandavas, 'Urged by Fate, the Kauravas are for disregarding my words! Come, ye sons of Pandu, with me (to the field of battle), setting out under the constellation Pushya!' After this, while the troops (of both sides) were being mustered and arrayed, the high-souled son of Rohini, that foremost of all persons endued with might, addressed his brother Krishna, saying, 'O mighty-armed one, O slayer of Madhu, let us render assistance to the Kurus!' Krishna, however, did not listen to those words of his. With heart filled with rage (at this), that illustrious son of Yadu's race, the wielder of the plough then set out on a pilgrimage to the Sarasvati. Accompanied by all the Yadavas, he set out under the conjunction of the asterism called Maitra. The Bhoja chief (Kritavarma), however, adopted the side of Duryodhana. Accompanied by Yuyudhana, Vasudeva adopted that of the Pandavas. After the heroic son of Rohini had set out under the constellation Pushya, the slayer of Madhu, placing the Pandavas in his van, proceeded against the Kurus. While proceeding, Rama ordered his servants on the way, saying, 'Bring all things that are necessary for a pilgrimage, that is, every article of use! Bring the (sacred) fire that is at Dwaraka, and our priests. Bring gold, silver, kine, robes, steeds, elephants, cars, mules, camels, and other draft cattle! Bring all these necessaries for a trip to the sacred waters, and proceed with great speed towards the Sarasvati! Bring also some priests to be especially employed, and hundreds of foremost of Brahmanas!' Having given these orders to the servants, the mighty Valadeva set out on a pilgrimage at that time of great calamity to the Kurus. Setting out towards the Sarasvati, he visited all the sacred places along her course, accompanied by priests, friends, and many foremost of Brahmanas, as also with cars and elephants and steeds and servants, O bull of Bharata's race, and with many vehicles drawn by kine and mules and camels. Diverse kinds of necessaries of life were given away in large measure and in diverse countries unto the weary and worn, children and the old, in response, O king, to solicitations. Everywhere, O king, Brahmanas were promptly gratified with whatever viands they desired. At the command of Rohini's son, men at different stages of the journey stored food and drink in large quantities. Costly garments and bedsteads and coverlets were given for the gratification of Brahmanas, desirous of ease and comfort. Whatever Brahmana or Kshatriya solicited whatever thing, that O Bharata, it was seen to be ungrudgingly given to him. All who formed the party proceeded with great happiness and lived happily. The people (of Valarama's train) gave away vehicles to persons desirous of making journeys, drinks to them that were thirsty, and savoury viands to them that were hungry, as also robes and ornaments, O bull of Bharata's race, to many! The road, O king, along which the party proceeded, looked resplendent, O hero, and was highly comfortable for all, and resembled heaven itself. There were rejoicings everywhere upon it, and savoury viands were procurable everywhere. There were shops and stalls and diverse objects exposed for sale. The whole way was, besides, crowded with human beings. And it was adorned with various kinds of trees and creatures, and various kinds of gems. The high-souled Valadeva, observant of rigid vows, gave away unto the Brahmanas much wealth and plentiful sacrificial presents, O king, in diverse sacred spots. That chief of Yadu's race also gave away thousands of milch kine covered with excellent cloths and having their horns cased in gold, many steeds belonging to different countries, many vehicles, and many beautiful slaves. Even thus did the high-souled Rama give away wealth in diverse excellent tirthas on the Sarasvati. In course of his wanderings, that hero of unrivalled power and magnanimous conduct at last came to Kurukshetra."
Janamejaya said, "Tell me, O foremost of men, the features, the origin, and the merits of the several tirthas on the Sarasvati and the ordinances to be observed while sojourning there! Tell me these, in their order, O illustrious one! My curiosity is irrepressible, O foremost of all persons acquainted with Brahma!"
Vaishampayana said, "The subject of the features and origin of all these tirthas, O king, is very large. I shall, however, describe them to thee. Listen to that sacred account in its entirety, O king! Accompanied by his priests and friends, Valadeva first proceeded to the tirtha called Prabhasa. There, the Lord of the constellations (Soma), who had been affected with phthisis, became freed from his curse. Regaining energy there, O king, he now illuminates the universe. And because that foremost of tirthas on earth had formerly contributed to invest Soma with splendour (after he had lost it), it is, therefore, called Prabhasa."
Janamejaya said, "For what reason was the adorable Soma afflicted with phthisis? How also did he bathe in that tirtha? How did he, having bathed in that sacred water, regain his energy? Tell me all this in detail, O great Muni!"
Vaishampayana said, "Daksha had seven and twenty daughters, O king! These he bestowed (in marriage) upon Soma. Connected with the several constellations, those wives, O king, of Soma of auspicious deeds, served to help men in calculating time. Possessed of large eyes, all of them were unrivalled in beauty in the world. In wealth of beauty, however, Rohini was the foremost of them all. The adorable Soma took great delight in her. She became very agreeable to him, and therefore, he enjoyed the pleasures of her company (exclusively). In those days of yore, O monarch, Soma lived long with Rohini (exclusively). For this, those other wives of his, they that were called the constellations, became displeased with that high-souled one. Repairing speedily to their sire (Daksha), that Lord of creation, they said unto him, 'Soma doth not live with us! He always payeth court to Rohini only! All of us, therefore, O Lord of creatures, shall dwell by thy side, on regulated diet and observant of austere penances!' Hearing these words of theirs, Daksha (saw Soma and) said unto him, 'Behave equally towards all thy wives! Let not a great sin stain thee!' And Daksha then said unto those daughters of his, 'Go, all of you, to the presence of Sasin. At my command, he, (otherwise called) Candramas, will behave equally towards all of you!' Dismissed by him, they then proceeded to the abode of him having cool rays. Still the adorable Soma, O lord of earth, continued to act as before, for pleased with Rohini alone, he continued to live with her exclusively. His other wives then once more came together to their sire and said unto him, 'Employed in serving thee, we will dwell in thy asylum! Soma does not live with us and is unmindful of thy commands!' Hearing these words of theirs, Daksha once more said unto Soma, 'Behave equally towards all thy wives! Let me not, O Virochana, curse thee!' Disregarding, however, these words of Daksha, the adorable Soma continued to live with Rohini alone. At this, his other wives became once more angry. Repairing to their sire, they bowed unto him by lowering their heads, and said, 'Soma doth not live with us! Give us thy protection! The adorable Candramas always lives with Rohini exclusively! He sets no importance to thy words, and does not wish to show us any affection! Therefore, save us so that Soma may accept us all!' Hearing these words, the adorable Daksha, O king, became angry and in consequence thereof hurled the curse of phthisis upon Soma. Thus did that disease overtake the Lord of the stars. Afflicted with phthisis, Sasin began to waste away day by day. He made many endeavours for freeing himself from that disease by performing diverse sacrifices, O monarch! The maker of night, however, could not free himself from that curse. On the other hand, he continued to endure waste and emaciation. In consequence, however, of the wasting of Soma, the deciduous herbs failed to grow. Their juices dried up and they became tasteless, and all of them became deprived of their virtues. And, in consequence of this decadence of the deciduous herbs, living creatures also began to decay. Indeed, owing to the wasting of Soma, all creatures began to be emaciated. Then all the celestials, coming to Soma, O king, asked him, saying, 'Why is it that thy form is not so beautiful and resplendent (as before)? Tell us the reason whence hath proceeded this great calamity! Hearing thy answer, we shall do what is needed for dispelling thy fear!' Thus addressed, the god having the hare for his mark, replied unto them and informed them of the cause of the curse and the phthisis with which he was afflicted. The gods then, having heard those words, repaired to Daksha and said, 'Be gratified, O adorable one, with Soma! Let this curse of thine be withdrawn! Candramas is very emaciated! Only a small portion of him may be seen! In consequence of his wasting, O Lord of the celestials, all creatures also are wasting! Creepers and herbs of diverse kinds are also wasting! In their waste we ourselves also are suffering emaciation! Without us, what will this universe be? Knowing this, O master of the universe, it behoveth thee to be gratified (with Soma)!' Thus addressed (Daksha), that Lord of creatures, said these words unto the celestials, 'It is impossible to make my words become otherwise! By some contrivance, however, ye blessed ones, my words may be withdrawn! Let Sasin always behave equally towards all his wives! Having bathed also in that foremost of tirthas on the Sarasvati, the god having the hare for his mark shall, ye gods, grow once more! These words of mine are true! For half the month Soma shall wane every day, and for half the month (following) he will wax every day! These words of mine are true! Proceeding to the western Ocean at the spot where the Sarasvati mingles with the Ocean, that vast receptacle of waters, let him adore that God of gods (Mahadeva) there! He will then regain his form and beauty!' At this command of the (celestial) Rishi (Daksha), Soma then proceeded to the Sarasvati. He arrived at that foremost of tirthas called Prabhasa belonging to the Sarasvati. Bathing there on the day of the new moon, that god of great energy and great effulgence got back his cool rays and continued once more to illumine the worlds. All the creatures also, O monarch, having repaired to Prabhasa, returned with Soma amongst them to the place where Daksha was. (Receiving them duly) that Lord of creatures then dismissed them. Pleased with Soma, the adorable Daksha once more addressed him, saying, 'Do not, O son, disregard women, and never disregard Brahmanas! Go and attentively obey my commands!' Dismissed by him, Soma came back to his own abode. All creatures, filled with joy, continued to live as before. I have thus told thee everything about how the maker of the night had been cursed, and, how also Prabhasa became the foremost of all tirthas. On every recurring day of the new moon, O monarch, the god having the hare for his mark bathes in the excellent tirtha of Prabhasa and regains his form and beauty. It is for this reason, O lord of earth, that that tirtha is known by the name of Prabhasa, since bathing there, Candramas regained his great (Prabha) effulgence. After this, the mighty Baladeva of undecaying glory proceeded to Chamasodbheda, that is, to that tirtha which is called by that name. Giving away many costly gifts at that place, the hero having the plough for his weapon passed one night there and performed his ablutions duly. The elder brother of Keshava then proceeded quickly to Udapana. Although the Sarasvati seems to be lost there, yet persons crowned with ascetic success, in consequence of their obtaining great merits and great blessedness at that spot, and owing also to the coolness of the herbs and of the land there, know that the river has an invisible current, O monarch, through the bowels of the earth there."

 

 

Book 9
Chapter 36

 

 

 

1 [vai]
      tato vinaśanaṃ rājann ājagāma halāyudhaḥ
      śūdrābhīrān prati dveṣād yatra naṣṭā sarasvatī
  2 yasmāt sā bharataśreṣṭha dveṣān naṣṭā sarasvatī
      tasmāt tad ṛṣayo nityaṃ prāhur vinaśaneti ha
  3 tac cāpy upaspṛśya balaḥ sarasvatyāṃ mahābalaḥ
      subhūmikaṃ tato 'gacchat sarasvatyās taṭe vare
  4 tatra cāpsarasaḥ śubhrā nityakālam atandritāḥ
      krīḍābhir vimalābhiś ca krīḍanti vimalānanāḥ
  5 tatra devāḥ sagandharvā māsi māsi janeśvara
      abhigacchanti tat tīrthaṃ puṇyaṃ brāhmaṇa sevitam
  6 tatrādṛśyanta gandharvās tathaivāpsarasāṃ gaṇāḥ
      sametya sahitā rājan yathā prāptaṃ yathāsukham
  7 tatra modanti devāś ca pitaraś ca savīrudhaḥ
      puṇyaiḥ puṣpaiḥ sadā divyaiḥ kīryamāṇāḥ punaḥ punaḥ
  8 ākrīḍabhūmiḥ sā rājaṃs tāsām apsarasāṃ śubhā
      subhūmiketi vikhyātā sarasvatyās taṭe vare
  9 tatra snātvā ca dattvā ca vasu vipreṣu mādhavaḥ
      śrutvā gītāṃ ca tad divyaṃ vāditrāṇāṃ ca niḥsvanam
  10 chāyāś ca vipulā dṛṣṭvā devagandharvarakṣasām
     gandharvāṇāṃ tatas tīrtham āgacchad rohiṇī sutaḥ
 11 viśvāvasumukhās tatra gandharvās tapasānvitāḥ
     nṛttavāditragītaṃ ca kurvanti sumanoramam
 12 tatra dattvā haladharo viprebhyo vividhaṃ vasu
     ajāvikaṃ gokharoṣṭraṃ suvarṇaṃ rajataṃ tathā
 13 bhojayitvā dvijān kāmaiḥ saṃtarpya ca mahādhanaiḥ
     prayayau sahito vipraiḥ stūyamānaś ca mādhavaḥ
 14 tasmād gandharvatīrthāc ca mahābāhur ariṃdamaḥ
     garga sroto mahātīrtham ājagāmaika kuṇḍalī
 15 yatra gargeṇa vṛddhena tapasā bhāvitātmanā
     kālajñānagatiś caiva jyotiṣāṃ ca vyatikramaḥ
 16 utpātā dāruṇāś caiva śubhāś ca janamejaya
     sarasvatyāḥ śubhe tīrthe vihitā vai mahātmanā
     tasya nāmnā ca tat tīrthaṃ garga srota iti smṛtam
 17 tatra garga mahābhāgam ṛṣayaḥ suvratā nṛpa
     upāsāṃ cakrire nityaṃ kālajñānaṃ prati prabho
 18 tatra gatvā mahārāja balaḥ śvetānulepanaḥ
     vidhivad dhi dhanaṃ dattvā munīnāṃ bhāvitātmanām
 19 uccāvacāṃs tathā bhakṣyān dvijebhyo vipradāya saḥ
     nīlavāsās tato 'gacchac chaṅkhatīrthaṃ mahāyaśāḥ
 20 tatrāpaśyan mahāśaṅkhaṃ mahāmerum ivocchritam
     śvetaparvata saṃkāśam ṛṣisaṃghair niṣevitam
     sarasvatyās taṭe jātaṃ nagaṃ tāladhvajo balī
 21 yakṣā vidyādharāś caiva rākṣasāś cāmitaujasaḥ
     piśācāś cāmitabalā yatra siddhāḥ sahasraśaḥ
 22 te sarve hy aśanaṃ tyaktvā phālaṃ tasyā vanaspateḥ
     vrataiś ca niyamaiś caiva kāle kāle sma bhuñjate
 23 prāptaiś ca niyamais tais tair vicarantaḥ pṛthak pṛthak
     adṛśyamānā manujair vyacaran puruṣarṣabha
 24 evaṃ khyāto narapate loke 'smin sa vanaspatiḥ
     tatra tīrthaṃ sarasvatyāḥ pāvanaṃ lokaviśrutam
 25 tasmiṃś ca yaduśārdūlo dattvā tīrthe yaśasvinām
     tāmrāyasāni bhāṇḍāni vastrāṇi vividhāni ca
 26 pūjāyitvā dvijāṃś caiva pūjitaś ca tapodhanaiḥ
     puṇyaṃ dvaitavanaṃ rājann ājagāma halāyudhaḥ
 27 tatra gatvā munīn dṛṣṭvā nānāveṣadharān balaḥ
     āplutya salile cāpi pūjayām āsa vai dvijān
 28 tathaiva dattvā viprebhyaḥ parobhogān supuṣkalān
     tataḥ prāyād balo rājan dakṣiṇena sarasvatīm
 29 gatvā caiva mahābāhur nātidūraṃ mahāyaśāḥ
     dharmātmā nāgadhanvānaṃ tīrtham āgamad acyutaḥ
 30 yatra pannagarājasya vāsukeḥ saṃniveśanam
     mahādyuter mahārāja bahubhiḥ pannagair vṛtam
     yatrāsann ṛṣayaḥ siddhāḥ sahasrāṇi caturdaśa
 31 yatra devāḥ samāgamya vāsukiṃ pannagottamam
     sarvapannaga rājānam abhyaṣiñcan yathāvidhi
     pannagebhyo bhayaṃ tatra vidyate na sma kaurava
 32 tatrāpi vidhivad dattvā viprebhyo ratnasaṃcayān
     prāyāt prācīṃ diśaṃ rājan dīpyamānaḥ svatejasā
 33 āplutya bahuśo hṛṣṭas teṣu tīrtheṣu lāṅgalī
     dattvā vasu dvijātibhyo jagāmāti tapasvinaḥ
 34 tatrasthān ṛṣisaṃghāṃs tān ahivādya halāyudhaḥ
     tato rāmo 'gamat tīrtham ṛṣibhiḥ sevitaṃ mahat
 35 yatra bhūyo nivavṛte prāṅmukhā vai sarasvatī
     ṛṣīṇāṃ naimiṣeyāṇām avekṣārthaṃ mahātmanām
 36 nivṛttāṃ tāṃ saricchreṣṭhāṃ tatra dṛṣṭvā tu lāṅgalī
     babhūva vismito rājan balāḥ śvetānulepanaḥ
 37 [j]
     kasmāt sārasvatī brahman nivṛttā prāṅmukhī tataḥ
     vyākhyātum etad icchāmi sarvam adhvaryu sattama
 38 kasmiṃś ca kāraṇe tatra vismito yadunandanaḥ
     vinivṛttā saricchreṣṭhā katham etad dvijottama
 39 [vai]
     pūrvaṃ kṛtayuge rājan naimiṣeyās tapasvinaḥ
     vartamāne subahule satre dvādaśa vārṣike
     ṛṣayo bahavo rājaṃs tatra saṃpratipedire
 40 uṣitvā ca mahābhāgās tasmin satre yathāvidhi
     nivṛtte naimiṣeye vai satre dvādaśa vārṣike
     ājagmur ṛṣayas tatra bahavas tīrthakāraṇāt
 41 ṛṣīṇāṃ bahulātvāt tu sarasvatyā viśāṃ pate
     tīrthāni nagarāyante kūle vai dakṣiṇe tadā
 42 samantapañcakaṃ yāvat tāvat te dvijasattamāḥ
     tīrthalobhān naravyāghra nadyās tīraṃ samāśritāḥ
 43 juhvatāṃ tatra teṣāṃ tu munīnāṃ bhāvitātmanām
     svādhyāyenāpi mahatā babhūvuḥ pūritā diśaḥ
 44 agnihotrais tatas teṣāṃ hūyamānair mahātmanām
     aśobhata saricchreṣṭhā dīpyamānaiḥ samantataḥ
 45 vālakhilyā mahārāja aśmakuṭṭāś ca tāpasāḥ
     dantolūkhalinaś cānye saṃprakṣālās tathāpare
 46 vāyubhakṣā jalāhārāḥ parṇabhakṣāś ca tāpasāḥ
     nānā niyamayuktāś ca tathā sthaṇḍilaśāyinaḥ
 47 āsan vai munayas tatra sarasvatyāḥ samīpataḥ
     śobhayantaḥ saricchreṣṭhāṃ gaṅgām iva divaukasaḥ
 48 tataḥ paścāt samāpetur ṛṣayaḥ satra yājinaḥ
     te 'vakāśaṃ na dadṛśuḥ kurukṣetre mahāvratāḥ
 49 tato yajñopavītais te tat tīrthaṃ nirmimāya vai
     juhuvuś cāgnihotrāṇi cakruś ca vividhāḥ kriyāḥ
 50 tatas tam ṛṣisāṃghātaṃ nirāśaṃ cintayānvitam
     darśayām āsa rājendra teṣām arthe sarasvatī
 51 tataḥ kuñjān bahūn kṛtvā saṃnivṛttā sarid varā
     ṛṣīṇāṃ puṇyatapasāṃ kāruṇyāj janamejaya
 52 tato nivṛtya rājendra teṣām arthe sarasvatī
     bhūyaḥ pratīcy abhimukhī susrāva saritāṃ varā
 53 amoghā gamanaṃ kṛtvā teṣāṃ bhūyo vrajāmy aham
     ity adbhutaṃ mahac cakre tato rājan mahānadī
 54 evaṃ sa kuñjo rājendra naimiṣeya iti smṛtaḥ
     kurukṣetre kuruśreṣṭha kuruṣva mahatīḥ kriyāḥ
 55 tatra kuñjān bahūn dṛṣṭvā saṃnivṛttāṃ ca tāṃ nadīm
     babhūva vismayas tatra rāmasyātha mahātmanaḥ
 56 upaspṛśya tu tatrāpi vidhivad yadunandanaḥ
     dattvā dāyān dvijātibhyo bhāṇḍāni vividhāni ca
     bhakṣyaṃ peyaṃ ca vividhaṃ brāhmaṇān pratyapādayat
 57 tataḥ prāyād balo rājan pūjyamāno dvijātibhiḥ
     sarasvatī tīrthavaraṃ nānādvija gaṇāyutam
 58 badareṅguda kāśmarya plakṣāśvattha vibhītakaiḥ
     panasaiś ca palāśaiś ca karīraiḥ pīlubhis tathā
 59 sarasvatī tīraruhair bandhanaiḥ syandanais tathā
     parūṣaka vanaiś caiva bilvair āmrātakais tathā
 60 atimukta kaṣaṇḍaiś ca pārijātaiś ca śobhitam
     kadalī vanabhūyiṣṭham iṣṭaṃ kāntaṃ manoramam
 61 vāyvambuphalaparṇādair dantolūkhalikair api
     tathāśma kuṭṭair vāneyair munibhir bahubhir vṛtam
 62 svādhyāyaghoṣasaṃghuṣṭaṃ mṛgayūthaśatākulam
     ahiṃsrair dharmaparamair nṛtyair atyantasevitam
 63 sapta sārasvataṃ tīrtham ājagāma halāyudhaḥ
     yatra maṅkaṇakaḥ siddhas tapas tepe mahāmuniḥ

36

Vaishampayana said, "Baladeva (as already said), proceeded next to the tirtha called Udapana in the Sarasvati, that had formerly been the residence, O king, of the illustrious (ascetic) Trita. Having given away much wealth and worshipped the Brahmanas, the hero having the plough for his weapon bathed there and became filled with joy. Devoted to righteousness, the great ascetic Trita had lived there. While in a hole, that high-souled one had drunk the Soma juice. His two brothers, dashing him down into that pit, had returned to their home. That foremost of Brahmanas, Trita, had thereupon cursed them both."
Janamejaya said, "What is the origin of Udapana? How did the great ascetic (Trita) fall into a pit, there? Why was that foremost of Brahmanas thrown into that pit by his brothers? How did his brothers, after throwing him into that hole, return home? How did Trita perform his sacrifice and how did he drink Soma? Tell me all this, O Brahmana, if thou thinkest that I may listen to it without impropriety!"
Vaishampayana continued, "In a former Yuga, O king, there were three brothers that were ascetics. They were called Ekata, Dwita, and Trita, and all three were endued with effulgence like that of the sun. They were like Lords of the creation and were blessed with children. Utterers of Brahma, they had by their penances, acquired the privilege of attaining to the regions of Brahman (after death). With their penances, vows, and self-restraint, their sire Gautama, who was ever devoted to virtue, became highly and always pleased with them. Having obtained great joy in consequence of his sons, the adorable Gautama, after passing a long life here, went at last to the region (in the other world) that was fit for him. Those kings, however, O monarch, that had been the Yajamanas of Gautama, continued to worship Gautama's sons after the sire had proceeded to heaven. Amongst them, however, Trita, by his acts and study (of the Vedas), O king, became the foremost, even like his sire Gautama. Then all the highly blessed ascetics, characterised by righteousness, began to worship Trita as they had worshipped his sire Gautama before him. Once upon a time, the two brothers Ekata and Dwita thought of performing a sacrifice and became anxious for wealth. The plan they formed, O scorcher of foes, was to take Trita with them, and calling upon all their Yajamanas and collecting the needful number of animals, they would joyfully drink the Soma juice and acquire the great merits of sacrifice. The three brothers then, O monarch, did as settled. Calling upon all their Yajamanas for (obtaining) animals, and assisting them in their sacrifices and receiving a large number of animals from them, and having duly accepted them in gift in consequence of those priestly services which they rendered, those high-souled and great Rishis came towards the east. Trita, O king, with a cheerful heart was walking before them. Ekata and Dwita were in his rear, bringing up the animals. Beholding that large herd of animals, they began to reflect as to how they two could appropriate that property without giving a share unto Trita. Hear, O king, what those two sinful wretches, Ekata and Dwita, said while conversing with each other! They said, 'Trita is skilled in assisting at sacrifices. Trita is devoted to the Vedas. Trita is capable of earning many other kine. Let us two, therefore, go away, taking the kine with us! Let Trita go whithersoever he chooses, without being in our company!' As they proceeded, night came upon them on the way. They then saw a wolf before them. Not far from that spot was a deep hole on the bank of the Sarasvati. Trita, who was in advance of his brothers, seeing the wolf, ran in fright and fell into that hole. That hole was fathomless and terrible and capable of inspiring all creatures with fear. Then Trita, O king, that best of ascetics, from within that hole, began to utter wails of woe. His two brothers heard his cries. Understanding that he had fallen into a pit, his brothers Ekata and Dwita, moved by fear of the wolf as also by temptation, went on, deserting their brother. Thus deserted by his two brothers, who were moved by the temptation of appropriating those animals, the great ascetic Trita, O king, while within that lonely well covered with dust and herbs and creepers, thought himself plunged, O chief of the Bharatas, into hell itself like a sinful wretch. He feared to die inasmuch as he had not earned the merit of drinking Soma juice. Possessed of great wisdom, he began to reflect with the aid of his intelligence as to how he could succeed in drinking Soma even there. While thinking on that subject, the great ascetic, standing in that pit, beheld a creeper hanging down into it in course of its growth. Although the pit was dry, the sage imagined the existence of water and of sacrificial fires there. Constituting himself the Hotri (in imagination), the great ascetic imagined the creeper he saw to be the Soma plant. He then mentally uttered the Richs, the Yayushes and the Samans (that were necessary for the performance of a sacrifice). The pebbles (lying at the bottom of the well) Trita converted into grains of sugar (in imagination). He then, O king, (mentally) performed his ablutions. He conceived the water (he had imagined) to be clarified butter. He allotted to the celestials their respective shares (of those sacrificial offerings). Having next (mentally) drunk Soma, he began to utter a loud noise. Those sounds, O king, first uttered by the sacrificing Rishi, penetrated into heaven, and Trita completed that sacrifice after the manner laid down by utterers of Brahma. During the progress of that sacrifice of the high-souled Trita, the whole region of the celestials became agitated. None knew, however, the cause. Brihaspati (the preceptor of the gods) heard that loud noise (made by Trita). The priests of the celestials said unto the latter, 'Trita is performing a sacrifice. We must go there, ye gods! Endued with great ascetic merit, if angry, he is competent to create other gods!' Hearing these words of Brihaspati, all the gods, united together, repaired to that spot where the sacrifice of Trita was going on. Having proceeded to that spot, the gods beheld the high-souled Trita installed in the performance of his sacrifice. Beholding that high-souled one resplendent with beauty, the gods addressed him, saying, 'We have come hither for our shares (in thy offerings)!' The Rishi said unto them, 'Behold me, ye denizens of heaven, fallen into this terrible well, almost deprived of my senses!' Then, Trita, O monarch, duly gave unto them their shares with proper mantras. The gods took them and became very glad. Having duly obtained their allotted shares, the denizens of heaven, gratified with him, gave him such boons as he desired. The boon, however, that he solicited was that the gods should relieve him from his distressful situation (in the well). He also said, 'Let him that bathes in this well, have the end that is attained by persons that have drunk Soma!' At these words, O king, the Sarasvati with her waves appeared within that well. Raised aloft by her, Trita came up and worshipped the denizens of heaven. The gods then said unto him 'Be it as thou wishest!' All of them, then, O king, went to the place whence they had come, and Trita, filled with joy, proceeded to his own abode. Meeting with those two Rishis, his brothers, he became enraged with them. Possessed of great ascetic merit, he said certain harsh words unto them and cursed them, saying, 'Since, moved by covetousness, you ran away, deserting me, therefore, you shall become fierce wolves with sharp teeth and range the forest, cursed by me in consequence of that sinful act of yours! The offspring also that you shall have will consist of leopards, and bears and apes!' After Trita had said these words, O monarch, his two brothers were seen to be very soon transformed into these shapes in consequence of the words of that truthful sage. Of immeasurable prowess, Valadeva touched the waters of Udapana. And he gave away diverse kinds of wealth there and worshipped many Brahmanas. Beholding Udapana and applauding it repeatedly, Valadeva next proceeded to Vinasana which also was on the Sarasvati."

 

 

Book 9
Chapter 37

 

 

 

1 [j]
      sapta sārasvataṃ kasmāt kaś ca maṅkaṇako muniḥ
      kathaṃ siddhaś ca bhagavān kaś cāsya niyamo 'bhavat
  2 kasya vaṃśe samutpannaḥ kiṃ cādhītaṃ dvijottama
      etad icchāmy ahaṃ śrotuṃ vidhivad dvijasattama
  3 [vai]
      rājan sapta sarasvatyo yābhir vyāptam idaṃ jagat
      āhūta balavadbhir hi tatra tatra sarasvatī
  4 suprabhā kāñcanākṣī ca viśālā mānasahradā
      sarasvatī oghavatī suveṇur vimalodakāḥ
  5 pitāmahasya mahato vartamāne mahītale
      vitate yajñavāṭe vai sameteṣu dvijātiṣu
  6 puṇyāhaghoṣair vimalair vedānāṃ ninadais tathā
      deveṣu caiva vyagreṣu tasmin yajñavidhau tadā
  7 tatra caiva mahārāja dīkṣite prapitāmahe
      yajatas tatra sattreṇa sarvakāmasamṛddhinā
  8 manasā cintitā hy arthā dharmārthakuśalais tadā
      upatiṣṭhanti rājendra dvijātīṃs tatra tatra ha
  9 jaguś ca tatra gandharvā nanṛtuś cāpsarogaṇāḥ
      vāditrāṇi ca divyāni vādayām āsur añjasā
  10 tasya yajñasya saṃpattyā tutuṣur devatā api
     vismayaṃ paramaṃ jagmuḥ kim u mānuṣayonayaḥ
 11 vartamāne tathā yajñe puṣkarasthe pitāmahe
     abruvann ṛṣayo rājan nāyaṃ yajño mahāphalaḥ
     na dṛśyate saricchreṣṭhā yasmād iha sarasvatī
 12 tac chrutvā bhagavān prītaḥ sasmārātha sarasvatīm
     pitāmahena yajatā āhūtā puṣkareṣu vai
     suprabhā nāma rājendra nāmnā tatra sarasvatī
 13 tāṃ dṛṣṭvā munayas tuṣṭā vegayuktāṃ sarasvatīm
     pitāmahaṃ mānayantīṃ kratuṃ te bahu menire
 14 evam eṣā saricchreṣṭhā puṣkareṣu sarasvatī
     pitāmahārthaṃ saṃbhūtā tuṣṭyarthaṃ ca manīṣiṇām
 15 naimiṣe munayo rājan samāgamya samāsate
     tatra citrāḥ kathā hy āsan vedaṃ prati janeśvara
 16 tatra te munayo hy āsan nānāsvādhyāyavedinaḥ
     te samāgamya munayaḥ sasmarur vai sarasvatīm
 17 sā tu dhyātā mahārāja ṛṣibhiḥ satra yājibhiḥ
     samāgatānāṃ rājendra sahāyārthaṃ mahātmanām
     ājagāma mahābhāgā tatra puṇyā sarasvatī
 18 naimiṣe kāñcanākṣī tu munīnāṃ satra yājinām
     āgatā saritāṃ śreṣṭhā tatra bhārata pūjitā
 19 gayasya yajamānasya gayeṣv evaṃ mahākratum
     āhūtā saritāṃ śreṣṭhā gaya yajñe sarasvatī
 20 viśālāṃ tu gayeṣv āhur ṛṣayaḥ saṃśitavratāḥ
     sarit sā himavatpārśvāt prasūtā śīghragāminī
 21 auddālakes tathā yajñe yajatas tatra bhārata
     samete sarvataḥ sphīte munīnāṃ maṇḍale tadā
 22 uttare kosalā bhāge puṇye rājan mahātmanaḥ
     auddālakena yajatā pūrvaṃ dhyātā sarasvatī
 23 ājagāma saricchreṣṭhā taṃ deśam ṛṣikāraṇāt
     pūjyamānā munigaṇair valkalājinasaṃvṛtaiḥ
     mano hradeti vikyātā sā hi tair manasā hṛtā
 24 suveṇur ṛṣabhadvīpe puṇye rājarṣisevite
     kuroś ca yajamānasya kurukṣetre mahātmanaḥ
     ājagāma mahābhāgā saricchreṣṭhā sarasvatī
 25 oghavaty api rājendra vasiṣṭhena mahātmanā
     samāhūtā kurukṣetre divyatoyā sarasvatī
 26 dakṣeṇa yajatā cāpi gaṅgā dvāre sarasvatī
     vimalodā bhagavatī brahmaṇā yajatā punaḥ
     samāhūtā yayau tatra puṇye haimavate girau
 27 ekībhūtās tatas tās tu tasmiṃs tīrthe samāgatāḥ
     sapta sārasvataṃ tīrthaṃ tatas tat prathitaṃ bhuvi
 28 iti sapta sarasvatyo nāmataḥ parikīrtitāḥ
     sapta sārasvataṃ caiva tīrthaṃ puṇyaṃ tathā smṛtam
 29 śṛṇu maṅkaṇakasyāpi kaumāra brahmacāriṇaḥ
     āpagām avagāḍhasya rājan prakrīḍitaṃ mahat
 30 dṛṣṭvā yadṛcchayā tatra striyam ambhasi bhārata
     snāyantīṃ rucirāpāṅgīṃ digvāsasam aninditām
     sarasvatyāṃ mahārāja caskande vīryam ambhasi
 31 tad retaḥ sa tu jagrāha kalaśe vai mahātapāḥ
     saptadhā pravibhāgaṃ tu kalaśasthaṃ jagāma ha
     tatrarṣayaḥ saptajātā jajñire marutāṃ gaṇāḥ
 32 vāyuvego vāyubalo vāyuhā vāyumaṇḍalaḥ
     vāyujvālo vāyuretā vāyucakraś ca vīryavān
     etam ete samutpannā marutāṃ janayiṣṇavaḥ
 33 idam anyac ca rājendra śṛṇv āścaryataraṃ bhuvi
     maharṣṛś caritaṃ yādṛk triṣu lokeṣu viśrutam
 34 purā maṅkaṇakaḥ siddhaḥ kuśāgreṇeti naḥ śrutam
     kṣataḥ kila kare rājaṃs tasya śākaraso 'sravat
     sa vi śākarasaṃ dṛṣṭvā harṣāviṣṭaḥ pranṛttavān
 35 tatas tasmin pranṛtte vai sthāvaraṃ jaṅgamaṃ ca yat
     pranṛttam ubhayaṃ vīra tejasā tasya mohitam
 36 brahmādibhiḥ surai rājann ṛṣibhiś ca tapodhanaiḥ
     vijñapto vai mahādeva ṛṣer arthe narādhipa
     nāyaṃ nṛtyed yathā deva tathā tvaṃ kartum arhasi
 37 tato devo muniṃ dṛṣṭvā harṣāviṣṭam atīva ha
     surāṇāṃ hitakāmārthaṃ mahādevo 'bhyabhāṣata
 38 bho bho brāhmaṇa dharmajña kimarthaṃ narinartsi vai
     harṣasthānaṃ kimarthaṃ vai tavedaṃ munisattama
     tapasvino dharmapathe sthitasya dvijasattama
 39 [rsi]
     kiṃ na paśyasi me brahman karāc chāka rasaṃ śrutam
     yaṃ dṛṣṭva vai pranṛtto 'haṃ harṣeṇa mahatā vibho
 40 taṃ prahasyābravīd devo muniṃ rāgeṇa mohitam
     ahaṃ na vismayaṃ vipra gacchāmīti prapaśya mām
 41 evam uktvā muniśreṣṭhaṃ mahādevena dhīmatā
     aṅgulyagreṇa rājendra svāṅguṣṭhas tāḍito 'bhavat
 42 tato bhasma kṣatād rājan nirgataṃ himasaṃnibham
     tad dṛṣṭvā vrīḍito rājan sa muniḥ pādayor gataḥ
 43 [rsi]
     nānyaṃ devād ahaṃ manye rudrāt parataraṃ mahat
     surāsurasya jagato gatis tvam asi śūladhṛk
 44 tvayā sṛṣṭam idaṃ viśvaṃ vadantīha manīṣiṇaḥ
     tvām eva sarvaṃ viśati punar eva yugakṣaye
 45 devair api na śakyas tvaṃ parijñātuṃ kuto mayā
     tvayi sarve sma dṛśyante surā brahmādayo 'nagha
 46 sarvas tvam asi devānāṃ kartā kārayitā ca ha
     tvatprasādāt surāḥ sarve modantīhākuto bhayāḥ
 47 evaṃ stutvā mahādevaṃ sa ṛṣiḥ praṇato 'bravīt
     bhagavaṃs tvatprasādād vai tapo me na kṣared iti
 48 tato devaḥ prītamanās tam ṛṣiṃ punar abravīt
     tapas te vardhatāṃ vipra matprasādāt sahasradhā
     āśrame ceha vatsyāmi tvayā sārdham ahaṃ sadā
 49 sapta sārasvato cāsmin yo mām arciṣyate naraḥ
     na tasya durlabhaṃ kiṃ cid bhaviteha paratra ca
     sārasvataṃ ca lokaṃ te gamiṣyanti na saṃśayaḥ
 50 etan maṅkaṇakasyāpi caritaṃ bhūri tejasaḥ
     sa hi putraḥ sajanyāyām utpanno mātariśvanā

 

37

Vaishampayana said, "Then Valadeva, O king, proceeded to Vinasana where the Sarasvati hath become invisible in consequence of her contempt for Sudras and Abhiras. And since the Sarasvati, in consequence of such contempt, is lost at that spot, the Rishis, for that reason, O chief of the Bharatas, always name the place as Vinasana. Having bathed in that tirtha of the Sarasvati, the mighty Baladeva then proceeded to Subhumika, situated on the excellent bank of the same river. There many fair-complexioned Apsaras, of beautiful faces, are always engaged in sports of a pure character without any intermission. The gods and the Gandharvas, every month, O ruler of men, repair to that sacred tirtha which is the resort of Brahman himself. The Gandharvas and diverse tribes of Apsaras are to be seen there, O king, assembled together and passing the time as happily as they like. There the gods and the Pitris sport in joy, with sacred and auspicious flowers repeatedly rained over them, and all the creepers also were adorned with flowery loads. And because, O king, that spot is the beautiful sporting ground of those Apsaras, therefore is that tirtha on the excellent bank of the Sarasvati called Subhumika. Baladeva of Madhu's race, having bathed in that tirtha and given away much wealth unto the Brahmanas, heard the sound of those celestial songs and musical instruments. He also saw there many shadows of gods, Gandharvas, and Rakshasas. The son of Rohini then proceeded to the tirtha of the Gandharvas. There many Gandharvas headed by Viswavasu and possessed of ascetic merit, pass their time in dance and song of the most charming kind. Giving away diverse kinds of wealth unto the Brahmanas, as also goats and sheep and kine and mules and camels and gold and silver, and feeding many Brahmanas and gratifying them with many costly gifts that were desired by them. Baladeva of Madhu's race proceeded thence, accompanied by many Brahmanas and eulogised by them. Leaving that tirtha resorted to by Gandharvas, that mighty-armed chastiser of foes, having but one earring, then proceeded to the famous tirtha called Gargasrota. There, in that sacred tirtha of the Sarasvati, the illustrious Garga of venerable years and soul cleansed by ascetic penances, O Janamejaya, had acquired a knowledge of Time and its course, of the deviations of luminous bodies (in the firmament), and of all auspicious and inauspicious portents. That tirtha, for this reason, came to be called after his name as Gargasrota. There, O king, highly blessed Rishis of excellent vows always waited upon Garga, O lord, for obtaining a knowledge of Time. Smeared with white sandal-paste, O king, Baladeva, repairing to that tirtha, duly gave away wealth unto many ascetics of cleansed souls. Having given also many kinds of costly viands unto the Brahmanas, that illustrious one attired in blue robes then proceeded to the tirtha called Sankha. There, on the bank of the Sarasvati, that mighty hero having the palmyra on his banner beheld a gigantic tree, called Mohasankha, tall as Meru, looking like the White-mountain, and resorted to by Rishis. There dwell Yakshas, and Vidyadharas, and Rakshasas of immeasurable energy and Pisachas of immeasurable might, and Siddhas, numbering thousands. All of them, abandoning other kinds of food, observe vows and regulations, and take at due seasons the fruits of that lord of the forest for their sustenance and wander in separate bands, unseen by men, O foremost of human beings! That monarch of the forest, O king, is known for this throughout the world! That tree is the cause of this celebrated and sacred tirtha on the Sarasvati. Having given away in that tirtha many milch cows, and vessels of copper and iron, and diverse kinds of other vessels, that tiger of Yadu's race, Baladeva, having the plough for his weapon, worshipped the Brahmanas and was worshipped by them in return. He then, O king, proceeded to the Dwaita lake. Arrived there, Vala saw diverse kinds of ascetics in diverse kinds of attire. Bathing in its waters, he worshipped the Brahmanas. Having given away unto the Brahmanas diverse articles of enjoyment in profusion, Baladeva then, O king, proceeded along the southern bank of the Sarasvati. The mighty-armed and illustrious Rama of virtuous soul and unfading glory then proceeded to the tirtha called Nagadhanwana. Swarming with numerous snakes, O monarch, it was the abode of Vasuki of great splendour, the king of the snakes. There 14,000 Rishis also had their permanent home. The celestials, having come there (in days of yore), had according to due rites, installed the excellent snake Vasuki as king of all the snakes. There is no fear of snakes in that place, O thou of Kuru's race! Duly giving away many valuables there unto the Brahmanas, Baladeva then set out with face towards the east and reached, one after another, hundreds and thousands of famous tirthas that occurred at every step. Bathing in all those tirthas, and observing fasts and other vows as directed by the Rishis, and giving away wealth in profusion, and saluting all the ascetics who had taken up their residence there, Baladeva once more set out, along the way that those ascetics pointed out to him, for reaching that spot where the Sarasvati turns in an eastward direction, like torrents of rain bent by the action of the wind. The river took that course for beholding the high-souled Rishis dwelling in the forest of Naimisha. Always smeared with white sandalpaste, Vala, having the plough for his weapon, beholding that foremost of rivers change her course, became, O king, filled with wonder."
Janamejaya said, "Why, O Brahmana, did the Sarasvati bend her course there in an easternly direction? O best of Adharyus, it behoveth thee to tell me everything relating to this! For what reason was that daughter of the Yadus filled with wonder? Why, indeed, did that foremost of rivers thus alter her course?"
Vaishampayana said, "Formerly, in the Krita age, O king, the ascetics dwelling in Naimisha were engaged in a grand sacrifice extending for twelve years. Many were the Rishis, O king, that came to that sacrifice. Passing their days, according to due rites, in the performance of that sacrifice, those highly blessed ones, after the completion of that twelve years' sacrifice at Naimisha, set out in large number for visiting the tirthas. In consequence of the number of the Rishis, O king, the tirthas on the southern banks of the Sarasvati all looked like towns and cities. Those foremost of Brahmanas, O tiger among men, in consequence of their eagerness for enjoying the merits of tirthas, took up their abodes on the bank of the river up to the site of Samantapanchaka. The whole region seemed to resound with the loud Vedic recitations of those Rishis of cleansed souls, all employed in pouring libations on sacrificial fires. That foremost of rivers looked exceedingly beautiful with those blazing homa fires all around, over which those high-souled ascetics poured libations of clarified butter. Valkhilyas and Asmakuttas, Dantolakhalinas, Samprakshanas and other ascetics, as also those that subsisted on air, and those that lived on water, and those that lived on dry leaves of trees, and diverse others that were observant of diverse kinds of vows, and those that forswore beds for the bare and hard earth, all came to that spot in the vicinity of the Sarasvati. And they made that foremost of rivers exceedingly beautiful, like the celestials beautifying (with their presence) the heavenly stream called Mandakini. Hundreds upon hundreds of Rishis, all given to the observance of sacrifices, came thither. Those practisers of high vows, however, failed to find sufficient room on the banks of the Sarasvati. Measuring small plots of land with their sacred threads, they performed their Agnihotras and diverse other rites. The river Sarasvati beheld, O monarch, that large body of Rishis penetrated with despair and plunged into anxiety for want of a broad tirtha wherein to perform their rites. For their sake, that foremost of streams came there, having made many abodes for herself in that spot, through kindness for those Rishis of sacred penances, O Janamejaya! Having thus, O monarch, turned her course for their sake, the Sarasvati, that foremost of rivers, once more flowed in a westerly direction, as if she said, 'I must go hence, having prevented the arrival of these Rishis from becoming futile!' This wonderful feat, O king, was accomplished there by that great river. Even thus those receptacles of water, O king, were formed in Naimisha. There, at Kurukshetra, O foremost of Kuru's care, do thou perform grand sacrifices and rites! As he beheld those many receptacles of water and seeing that foremost of rivers turn her course, wonder filled the heart of the high-souled Rama. Bathing in those tirthas duly and giving away wealth and diverse articles of enjoyment unto the Brahmanas, that delighter of Yadu's race also gave away diverse kinds of food and diverse desirable articles unto them. Worshipped by those regenerate ones, Vala, O king, then set out from that foremost of all tirthas on the Sarasvati (Sapta-Saraswat). Numerous feathery creatures have their home there. And it abounded with Vadari, Inguda, Ksamarya, Plaksha, Aswattha, Vibhitaka, Kakkola, Palasa, Karira, Pilu, and diverse other kinds of trees that grow on the banks of the Sarasvati. And it was adorned with forest of Karushakas, Vilwas, and Amratakas, and Atimuktas and Kashandas and Parijatas. Agreeable to the sight and most charming, it abounded with forests of plantains. And it was resorted to by diverse tribes of ascetics, some living on air, some on water, some on fruit, some on leaves, some on raw grain which they husked with the aid only of stones, and some that were called Vaneyas. And it resounded with the chanting of the Vedas, and teemed with diverse kinds of animals. And it was the favourite abode of men without malice and devoted to righteousness. Valadeva, having the plough for his weapon, arrived at that tirtha called Sapta-Saraswat, where the great ascetic Mankanaka had performed his penances and became crowned with success."

 

 

Book 9
Chapter 38

 

 

 

 1 [vai]
      uṣitvā tatra rāmas tu saṃpūjyāśramavāsinaḥ
      tathā maṅkaṇake prītiṃ śubhāṃ cakre halāyudhaḥ
  2 dattvā dānaṃ dvijātibhyo rajanīṃ tām upoṣya ca
      pūjito munisaṃghaiś ca prātar utthāya lāṅgalī
  3 anujñāpya munīn sarvān spṛṣṭvā toyaṃ ca bhārata
      prayayau tvarito rājaṃs tīrthahetor mahābalaḥ
  4 tata auśanasaṃ tīrtham ājagāma halāyudhaḥ
      kapālamoccanaṃ nāma yatra mukto mahāmuniḥ
  5 mahatā śirasā rājan grastajaṅgho mahodaraḥ
      rākṣasasya mahārāja rāma kṣiptasya vai purā
  6 tatra pūrvaṃ tapas taptaṃ kāvyena sumahātmanā
      yatrāsya nītir akhilā prādurbhūtā mahātmanaḥ
      tatrasthaś cintayām āsa daityadānava vigraham
  7 tat prāpya ca balo rājaṃs tīrthapravaram uttamam
      vidhivad dhi dadau vittaṃ brāhmaṇānāṃ mahātmanām
  8 [j]
      kapālamocanaṃ brahman kathaṃ yatra mahāmuniḥ
      muktaḥ kathaṃ cāsya śiro lagnaṃ kena ca hetunā
  9 [vai]
      purā vai daṇḍakāraṇye rāghaveṇa mahātmanā
      vasatā rājaśārdūla rākṣasās tatra hiṃsitāḥ
  10 janasthāne śiraś chinnaṃ rākṣasasya durātmanaḥ
     kṣureṇa śitadhāreṇa tat papāta mahāvane
 11 mahodarasya tal lagnaṃ jaṅghāyāṃ vai yadṛcchayā
     vane vicarato rājann asthi bhittvāsphurat tadā
 12 sa tena lagnena tadā dvijātir na śaśāka ha
     abhigantuṃ mahāprājñas tīrthāny āyatanāni ca
 13 sa pūtinā visravatā vedanārto mahāmuniḥ
     jagāma sarvatīrthāni pṛthivyām iti naḥ śrutam
 14 sa gatvā saritaḥ sarvāḥ samudrāṃś ca mahātapāḥ
     kathayām āsa tat sarvam ṛṣīṇāṃ bhāvitātmanām
 15 āplutaḥ sarvatīrtheṣu na ca mokṣam avāptavān
     sa tu śuśrāva viprendro munīnāṃ vaccanaṃ mahat
 16 sarasvatyās tīrthavaraṃ khyātam auśanasaṃ tadā
     sarvapāpapraśamanaṃ siddhakṣetram anuttamam
 17 sa tu gatvā tatas tatra tīrtham auśanasaṃ dvijaḥ
     tata auśanase tīrthe tasyopaspṛśatas tadā
     tacchiraś caraṇaṃ muktvā papātāntar jale tadā
 18 tataḥ sa virujo rājan pūtātmā vītakalmaṣaḥ
     ājagāmāśramaṃ prītaḥ kṛtakṛtyo mahodaraḥ
 19 so 'tha gatvāśramaṃ puṇyaṃ vipramukto mahātapāḥ
     kathayām āsa tat sarvam ṛṣīṇāṃ bhavitātmanām
 20 te śrutvā vacanaṃ tasya tatas tīrthasya mānada
     kapālamocanam iti nāma cakruḥ samāgatāḥ
 21 tatra dattvā bahūn dāyān viprān saṃpūjya mādhavaḥ
     jagāma vṛṣṇipravaro ruṣaṅgorāśramaṃ tadā
 22 yatra taptaṃ tapo ghoram ārṣṭiṣeṇena bhārata
     brāhmaṇyaṃ labdhavāṃs tatra viśvāmitro mahāmuniḥ
 23 tato haladharaḥ śrīmān brāhmaṇaiḥ parivāritaḥ
     jagāma yatra rājendra ruṣaṅgus tanum atyajat
 24 ruṣaṅgur brāhmaṇo vṛddhas taponityaś ca bhārata
     dehanyāse kṛtamanā vicintya bahudhā bahu
 25 tataḥ sarvān upādāya tanayān vai mahātapāḥ
     ruṣaṅgur abravīt tatra nayadhvaṃ mā pṛthūdakam
 26 vijñāyātīta vayasaṃ ruṣaṅguṃ te tapodhanāḥ
     taṃ vai tīrtham upāninyuḥ sarasvatyās tapodhanam
 27 sa taiḥ putrais tadā dhīmān ānīto vai sarasvatīm
     puṇyāṃ tīrthaśatopetāṃ vipra saṃghair niṣevitām
 28 sa tatra vidhinā rājann āplutaḥ sumahātapāḥ
     jñātvā tīrthaguṇāṃś caiva prāhedam ṛṣisattamaḥ
     suprītaḥ puruṣavyāghra sarvān putrān upāsataḥ
 29 sarasvaty uttare tīre yas tyajed ātmanas tanum
     pṛthūdake japyaparo nainaṃ śvo maraṇaṃ tapet
 30 tatrāplutya sa dharmātmā upaspṛśya halāyudham
     dattvā caiva bahūn dāyān viprāṇāṃ vipra vatsalaḥ
 31 sasarja tatra bhagavāṁl lokāṁl lokapitāmahaḥ
     yatrārṣṭiṣeṇaḥ kauravya brāhmaṇyaṃ saṃśitavrataḥ
     tapasā mahatā rājan prāptavān ṛṣisattamaḥ
 32 sindhudvīpaś ca rājarṣir devāpiś ca mahātapāḥ
     brāhmaṇyaṃ labdhavān yatra viśvāmitro mahāmuniḥ
     mahātapasvī bhagavān ugratejā mahātapāḥ
 33 tatrājagāma balavān balabhadraḥ pratāpavān

38

Janamejaya said, "Why was that tirtha called Sapta-Saraswat? Who was the ascetic Mankanaka? How did that adorable one become crowned with success? What were his vows and observances? In whose race was he born? What books did that best of regenerate ones study? I desire to hear all this, O foremost of regenerate ones!"
Vaishampayana said, "O king, the seven Sarasvatis cover this universe! Whithersoever the Sarasvati was summoned by persons of great energy, thither she made her appearance. These are the seven forms of the Sarasvati: Suprava, Kanchanakshi, Visala, Manorama, Oghavati, Surenu, and Vimalodaka. The Supreme Grandsire had at one time performed a great sacrifice. While that sacrifice was in course of performance on the ground selected, many regenerate ones crowned with ascetic success came there. The spot resounded with the recitation of sacred hymns and the chanting of the Vedas. In the matter of those sacrificial rites, the very gods lost their coolness (so grand were the preparations). There, O monarch, while the Grandsire was installed in the sacrifice and was performing the grand ceremony capable of bestowing prosperity and every wish, many notable ones conversant with righteousness and profit were present. As soon as they thought of the articles of which they stood in need, these, O monarch, immediately appeared before the regenerate ones (among the guests) that came there. The Gandharvas sang and the diverse tribes of Apsaras danced. And they played upon many celestial instruments all the time. The wealth of provisions procured in that sacrifice satisfied the very gods. What shall I say then of human beings? The very celestials became filled with wonder! During the continuance of that sacrifice at Pushkara and in the presence of the Grandsire, the Rishis, O king, said, 'This sacrifice cannot be said to possess high attributes, since that foremost of rivers, Sarasvati, is not to be seen here!' Hearing these words, the divine Brahman cheerfully thought of Sarasvati. Summoned at Pushkara by the Grandsire engaged in the performance of a sacrifice, Sarasvati, O king, appeared there, under the name of Suprava. Beholding Sarasvati quickly pay that regard to the Grandsire, the Munis esteemed that sacrifice highly. Even thus that foremost of rivers, the Sarasvati, made her appearance at Pushkara for the sake of the Grandsire and for gratifying the Munis. (At another time), O king, many Munis, mustering together at Naimisha, took up their residence there. Delightful disquisition occurred among them, O king, about the Vedas. There where those Munis, conversant with diverse scriptures, took up their abode, there they thought of the Sarasvati. Thus thought of, O monarch, by those Rishis performing a sacrifice, the highly blessed and sacred Sarasvati, for rendering assistance, O king, to those high-souled Munis assembled together, made her appearance at Naimisha and came to be called Kanchanakshi. That foremost of rivers, worshipped by all, thus came there, O Bharata! While (king) Gaya was engaged in the performance of a great sacrifice at Gaya, the foremost of rivers, Sarasvati, summoned at Gaya's sacrifice (made her appearance there). The Rishis of rigid vows that were there, named this form of hers at Gaya as Visala. That river of swift current flows from the sides of the Himavat. Auddalaka had also, O Bharata, performed a sacrifice. A large concourse of Munis had been gathered there. It was on that sacred region, the northern part of Kosala, O king, that the sacrifice of high-souled Auddalaka was performed. Before Auddalaka began his sacrifice, he had thought of the Sarasvati. That foremost of rivers came to that region for the sake of those Rishis. Worshipped by all those Munis clad in barks and deer-skins she became known by the name of Manorama, as those Rishis mentally called her. While, again, the high-souled Kuru was engaged in a sacrifice at Kurukshetra, that foremost of rivers, the highly blessed Sarasvati, made her appearance there. Summoned, O monarch, by the high-souled Vasishtha (who assisted Kuru in his sacrifice), the Sarasvati, full of celestial water appeared at Kurukshetra under the name of Oghavati. Daksha at one time performed a sacrifice at the source of Ganga. The Sarasvati appeared there under the name of the fast-flowing Surenu. Once again, while Brahman was engaged in a sacrifice on the sacred forest of the Himavat mountains, the adorable Sarasvati, summoned (by him), appeared there. All these seven forms then came and joined together in that tirtha where Baladeva came. And because the seven mingled together at that spot, therefore is that tirtha known on Earth by the name of Sapta Sarasvati. Thus have I told thee of the seven Sarasvatis, according to their names. I have also told thee of the sacred tirtha called Sapta Saraswat. Listen now to a great feat of Mankanaka, who had from his youth led the life of a brahmacari. While employed in performing his ablutions in the river, he beheld (one day), O Bharata, a woman of faultless limbs and fair brows, bathing in the river at will, her person uncovered. At this sight, O monarch, the vital seed of the Rishi fell unto the Sarasvati. The great ascetic took it up and placed it within his earthen pot. Kept within that vessel, the fluid became divided into seven parts. From those seven portions were born seven Rishis from whom sprang the (nine and forty) Maruts. The seven Rishis were named Vayuvega, Vayuhan, Vayumandala, Vayujata, Vayuretas, and Vayuchakra of great energy. Thus were born these progenitors of the diverse Maruts. Hear now a more wonderful thing, O king, a fact exceedingly marvellous on Earth, about the conduct of the great Rishi, which is well known in the three worlds. In days of yore, after Mankanaka had become crowned with success, O king, his hand, on one occasion, became pierced with a Kusa blade. Thereupon, a vegetable juice came out of the wound (and not red blood). Seeing that vegetable juice, the Rishi became filled with joy and danced about on the spot. Seeing him dance, all mobile and immobile creatures, O hero, stupefied by his energy, began to dance. Then the gods with Brahman at their head, and the Rishis possessed of wealth of asceticism, O king, all went to Mahadeva and informed him of the act of the Rishi (Mankanaka). And they said unto him, 'It behoveth thee, O god, to do that which may prevent the Rishi from dancing!' Then Mahadeva, seeing the Rishi filled with great joy, and moved by the desire of doing good unto the gods, addressed him, saying, 'Why, O Brahmana, dost thou dance in this way, acquainted as thou art with thy duties? What grave cause is there for such joy of thine, O sage, that, an ascetic as thou art, O best of Brahmanas, and walking as thou dost along the path of virtue, thou shouldst act in this way?'
"The Rishi said, 'Why, seest thou not, O Brahmana, that a vegetable juice is flowing from this wound of mine? Seeing this, O lord, I am dancing in great joy!' Laughing at the Rishi who was stupefied by passion, the god said, 'I do not, O Brahmana, at all wonder at this! Behold me!' Having said this unto that foremost of Rishis, Mahadeva of great intelligence struck his thumb with the end of one of his fingers. Thereupon, O king, ashes, white as snow, came out of that wound. Seeing this, the Rishi became ashamed, O monarch, and fell at the feet of the god. He understood the god to be none else than Mahadeva. Filled with wonder, he said, 'I do not think that thou art any one else than Rudra, that great and Supreme being! O wielder of the trident, thou art the refuge of this universe consisting of gods and Asuras! The wise say that this universe hath been created by thee! At the universal destruction, everything once more enters thee! Thou art incapable of being known by the gods, how then canst thou be known by me? All forms of being that are in the universe are seen in thee! The gods with Brahman at their head worship thy boon giving self, O sinless one! Thou art everything! Thou art the creator of the gods and it was thou who hadst caused them to be created! Through thy grace, the gods pass their time in joy and perfect fearlessness!' Having praised Mahadeva in this manner, the Rishi bowed to him, 'Let not this absence of gravity, ridiculous in the extreme, that I displayed, O god, destroy my ascetic merit! I pray to thee for this!' The god, with a cheerful heart, once more said unto him 'Let thy asceticism increase a thousandfold, O Brahmana, through my grace! I shall also always dwell with thee in this asylum! For the man that will worship me in the tirtha Sapta-Saraswat there will be nothing unattainable here or hereafter. Without doubt, such a one shall go to the region called Saraswat (in heaven) after death!' Even this is the history of Mankanaka of abundant energy. He was a son begotten by the god of wind upon (the lady) Sukanya."

 

 

 

Book 9
Chapter 39

 

 

 

1 [j]
      katham ārṣṭiṣeṇo bhagavān vipulaṃ taptavāṃs tapaḥ
      sindhudvīpaḥ kathaṃ cāpi brāhmaṇyaṃ labdhavāṃs tadā
  2 devāpiś ca kathaṃ brahman viśvāmitraś ca sattama
      tan mamācakṣva bhagavan paraṃ kautūhalaṃ hi me
  3 [vai]
      purā kṛtayuge rājann ārṣṭiṣeṇo dvijottamaḥ
      vasan guru kule nityaṃ nityam adhyayane rataḥ
  4 tasya rājan guru kule vasato nityam eva ha
      samāptiṃ nāgamad vidyā nāpi vedā viśāṃ pate
  5 sa nirviṇṇas tato rājaṃs tapas tepe mahātapāḥ
      tato vai tapasā tena prāpya vedān anuttamān
  6 sa vidvān veda yuktaś ca siddhaś cāpy ṛṣisattamaḥ
      tatra tīrthe varān prādāt trīn eva sumahātapāḥ
  7 asmiṃs tīrthe mahānadyā adya prabhṛti mānavaḥ
      āpluto vājimedhasya phalaṃ prāpnoti puṣkalam
  8 adya prabhṛti naivātra bhayaṃ vyālād bhaviṣyati
      api cālpena yatnena phalaṃ prāpsyati puṣkalam
  9 evam uktvā mahātejā jagāma tridivaṃ muniḥ
      evaṃ siddhaḥ sa bhagavān ārṣṭiṣeṇaḥ pratāpavān
  10 tasminn eva tadā tīrthe sindhudvīpaḥ pratāpavān
     devāpiś ca mahārāja brāhmaṇyaṃ prāpatur mahat
 11 tathā ca kauśikas tāta taponityo jitendriyaḥ
     tapasā vai sutaptena brāhmaṇatvam avāptavān
 12 gādhir nāma mahān āsīt kṣatriyaḥ prathito bhuvi
     tasya putro 'bhavad rājan viśvāmitraḥ pratāpavān
 13 sa rājā kauśikas tāta mahāyogy abhavat kila
     saputram abhiṣicyātha viśvāmitraṃ mahātapāḥ
 14 dehanyāse manaś cakre tam ūcuḥ praṇatāḥ prajāḥ
     na gantavyaṃ mahāprājña trāhi cāsmān mahābhayāt
 15 evam uktaḥ pratyuvāca tato gādhiḥ prajās tadā
     viśvasya jagato goptā bhaviṣyati suto mama
 16 ity uktvā tu tato gādhir viśvāmitraṃ niveśya ca
     jagāma tridivaṃ rājan viśvāmitro 'bhavan nṛpaḥ
     na ca śaknoti pṛthivīṃ yatnavān api rakṣitum
 17 tataḥ śuśrāva rājā sa rākṣasebhyo mahābhayam
     niryayau nagarāc cāpi caturaṅga balānvitaḥ
 18 sa gatvā dūram adhvānaṃ vasiṣṭhāśramam abhyayāt
     tasya te sainikā rājaṃś cakrus tatrānayān bahūn
 19 tatas tu bhagavān vipro vasiṣṭho ''śramam abhyayāt
     dadṛśe ca tataḥ sarvaṃ bhajyamānaṃ mahāvanam
 20 tasya kruddho mahārāja vasiṣṭho munisattamaḥ
     sṛjasva śabarān ghorān iti svāṃ gām uvāca ha
 21 tathoktā sāsṛjad dhenuḥ puruṣān ghoradarśanān
     te ca tad balam āsādya babhañjuḥ sarvatodiśam
 22 tad dṛṣṭvā vidrutaṃ sainyamṃ viśvāmitras tu gādhijaḥ
     tapaḥ paraṃ manyamānas tapasy eva mano dadhe
 23 so 'smiṃs tīrthavare rājan sarasvatyāḥ samāhitaḥ
     niyamaiś copavāsaiś ca karśayan deham ātmanaḥ
 24 jalāhāro vāyubhakṣaḥ parṇāhāraś ca so 'bhavat
     tathā sthaṇḍilaśāyī ca ye cānye niyamāḥ pṛthak
 25 asakṛt tasya devās tu vratavighnaṃ pracakrire
     na cāsya niyamād buddhir apayātimahātmanaḥ
 26 tataḥ pareṇa yatnena taptvā bahuvidhaṃ tapaḥ
     tejasā bhāskarākāro gādhijaḥ samapadyata
 27 tapasā tu tathāyuktaṃ viśvāmitraṃ pitāmahaḥ
     amanyata mahātejā varado varam asya tat
 28 sa tu vavre varaṃ rājan syām ahaṃ brāhmaṇas tv iti
     tatheti cābravīd brahmā sarva lokapitāmahaḥ
 29 sa labdhvā tapasogreṇa brāhmaṇatvaṃ mahāyaśāḥ
     vicacāra mahīṃ kṛtsnāṃ kṛtakāmaḥ suropamaḥ
 30 tasmiṃs tīrthavare rāmaḥ pradāya vividhaṃ vasu
     payasvinīs tathā dhenūr yānāni śayanāni ca
 31 tathā vastrāṇy alaṃkāraṃ bhakṣyaṃ peyaṃ ca śobhanam
     adadān mudito rājan pūjayitvā dvijottamān
 32 yayau rājaṃs tato rāmo bakasyāśramam antikāt
     yatra tepe tapas tīvraṃ dālbhyo baka iti śrut

 

39

Vaishampayana said, "Having passed one night more, Rama, having the plough for his weapon, worshipped the dwellers of that tirtha and showed his regard for Mankanaka. Having given wealth unto the Brahmanas, and passed the night there, the hero having the plough for his weapon was worshipped by the Munis. Rising up in the morning, he took leave of all the ascetics, and having touched the sacred water, O Bharata, set out quickly for other tirthas. Baladeva then went to the tirtha known by the name of Usanas. It is also called Kapalamochana. Formerly, Rama (the son of Dasaratha) slew a Rakshasa and hurled his head to a great distance. That head, O king, fell upon the thigh of a great sage named Mahodara and struck to it. Bathing in this tirtha, the great Rishi became freed from the burthen. The high-souled Kavi (Sukra) had performed his ascetic penances there. It was there that the whole science of politics and morals (that goes by Sukra's name) appeared to him by inward light. While residing there, Sukra meditated upon the war of the Daityas and the Danavas (with the gods). Arrived at that foremost of tirthas, Baladeva, O king, duly made presents unto the high-souled Brahmanas.'
Janamejaya said, "Why is it called Kapalamochana, where the great Muni became freed (from the Rakshasa's head)? For what reason and how did that head stick unto him?"
Vaishampayana said, "Formerly, O tiger among kings, the high-souled Rama (the son of Dasaratha) lived (for some time) in the forest of Dandaka, from desire of slaying the Rakshasas. At Janasthana he cut off the head of a wicked-souled Rakshasa with a razor-headed shaft of great sharpness. That head fell in the deep forest. That head, coursing at will (through the welkin) fell upon the thigh of Mahodara while the latter was wandering through the woods. Piercing his thigh, O king, it struck to it and remained there. In consequence of that head thus sticking to his thigh, the Brahmana (Mahodara) of great wisdom could not (with ease) proceed to tirthas and other sacred spots. Afflicted with great pain and with putrid matter flowing from his thigh, he went to all the tirthas of the Earth (one after another), as heard by us. He went to all the rivers and to the ocean also. (Not finding any relief) the great ascetic spoke of his sufferings to many Rishis of cleansed souls about his having bathed in all the tirthas without having found the relief he sought. That foremost of Brahmanas then heard from those sages words of high import about this foremost of tirthas situate on the Sarasvati, and known by the name of Usanasa, which was represented as competent to cleanse from every sin and as an excellent spot for attaining to (ascetic) success. That Brahmana, then, repairing to that Usanasa tirtha, bathed in its waters. Upon this, the Rakshasa's head, leaving the thigh, fell into the water. Freed from that (dead) head, the Rishi felt great happiness. As regards the head itself, it was lost in the waters. Mahodara then, O king, freed from the Rakshasa's head, cheerfully returned, with cleansed soul and all his sins washed away, to his asylum after achieving success. The great ascetic thus freed, after returning to his sacred asylum, spoke of what had happened to those Rishis of cleansed souls. The assembled Rishis, having heard his words, bestowed the name of Kapalamochana on the tirtha. The great Rishi Mahodara, repairing once more to that foremost of tirthas, drank its water and attained to great ascetic success. He of Madhu's race, having given away much wealth unto the Brahmanas and worshipped them, then proceeded to the asylum of Rushangu. There, O Bharata, Arshtishena had in former days undergone the austerest of penances. There the great Muni Vishvamitra (who had before been a Kshatriya) became a Brahmana. That great asylum is capable of granting the fruition of every wish. It is always, O lord, the abode of Munis and Brahmanas. Baladeva of great beauty, surrounded by Brahmanas, then went to that spot, O monarch, where Rushangu had, in former days, cast off his body. Rushangu, O Bharata, was an old Brahmana, who was always devoted to ascetic penances. Resolved to cast off his body, he reflected for a long while. Endued with great ascetic merit, he then summoned all his sons and told them to take him to a spot where water was abundant. Those ascetics, knowing their sire had become very old, took that ascetic to a tirtha on the Sarasvati. Brought by his sons to the sacred Sarasvati containing hundreds of tirthas and on whose banks dwelt Rishis unconnected with the world, that intelligent ascetic of austere penance bathed in that tirtha according to due rites, and that foremost of Rishis conversant with the merits of tirthas, then cheerfully said, O tiger among men, unto all his sons, who were dutifully waiting upon him, these words, 'He that would cast off his body on the northern bank of the Sarasvati containing much water, while employed in mentally reciting sacred mantras, would never again be afflicted with death!' The righteoussouled Baladeva, touching the water of that tirtha and bathing in it, gave considerable wealth unto the Brahmanas, being devoted to them. Possessed of great might and great prowess Baladeva then proceeded to that tirtha where the adorable Grandsire had created the mountains called Lokaloka, where that foremost of Rishis, Arshtishena of rigid vows, O thou of Kuru's race, had by austere penances acquired the status of Brahmanhood, where the royal sage Sindhudwipa, and the great ascetic Devapi, and the adorable and illustrious Muni Vishvamitra of austere penances and fierce energy, had all acquired a similar status."

 

 

Book 9
Chapter 40

 

 

 

 

1 [vai]
      brahmayonibhir ākīrṇaṃ jagāma yadunandanaḥ
      yatra dālbhyo bako rājan paśvarthasumahā tapāḥ
      juhāva dhṛtarāṣṭrasya rāṣṭraṃ vaicitravīryiṇaḥ
  2 tapasā ghorarūpeṇakarśayan deham ātmanaḥ
      krodhena mahatāviṣṭo dharmātmā vai pratāpavān
  3 purā hi naimiṣeyāṇāṃ satre dvādaśa vārṣike
      vṛtte viśvajito 'nte vai pāñcālān ṛṣayo 'gaman
  4 tatreśvaram ayācanta dakṣiṇārthaṃ manīṣiṇaḥ
      balānvitān vatsatarān nirvyādhīn ekaviṃśatim
  5 tān abravīd bako vṛddho vibhajadhvaṃ paśūn iti
      paśūn etān ahaṃ tyaktvā bhikṣiṣye rājasattamam
  6 evam uktvā tato rājann ṛṣīn sarvān pratāpavān
      jagāma dhṛtarāṣṭrasya bhavanaṃ brāhmaṇottamaḥ
  7 sa samīpagato bhūtvā dhṛtarāṣṭraṃ janeśvaram
      ayācata paśūn dālbhyaḥ sa cainaṃ ruṣito 'bravīt
  8 yadṛcchayā mṛtā dṛṣṭvā gās tadā nṛpasattama
      etān paśūn nayakṣipraṃ brahma bandho yadīcchasi
  9 ṛṣis tv atha vacaḥ śrutvā cintayām āsa dharmavit
      aho bata nṛśaṃsaṃ vai vākyam ukto 'smi saṃsadi
  10 cintayitvā muhūrtaṃ ca roṣāviṣṭo dvijottamaḥ
     matiṃ cakre vināśāya dhṛtarāṣṭrasya bhūpateḥ
 11 sa utkṛtya mṛtānāṃ vai māṃsāni dvijasattamaḥ
     juhāva dhṛtarāṣṭrasya rāṣṭraṃ narapateḥ purā
 12 avakīrṇe sarasvatyās tīrthe prajvālya pāvakam
     bako dālbhyo mahārāja niyamaṃ param āsthitaḥ
     sa tair eva juhāvāsya rāṣṭraṃ māṃsair mahātapāḥ
 13 tasmiṃs tu vidhivat satre saṃpravṛtte sudāruṇe
     akṣīyata tato rāṣṭraṃ dhṛtarāṣṭrasya pārthiva
 14 chidyamāna yathānantaṃ vanaṃ paraśunā vibho
     babhūvāpahataṃ tac cāpy avakīrṇam acetanam
 15 dṛṭvā tad avakīrṇaṃ tu rāṣṭraṃ sa manujādhipaḥ
     babhūva durmanā rājaṃś cintayām āsa ca prabhuḥ
 16 mokṣārtham akarod yatnaṃ brāhmaṇaiḥ sahitaḥ purā
     athāsau pārthivaḥ khinnas te ca viprās tadā nṛpa
 17 yadā cāpi na śaknoti rāṣṭraṃ mocayituṃ nṛpa
     atha vaiprāśnikāṃs tatra papraccha janamejaya
 18 tato vaiprāśnikāḥ prāhuḥ paśuviprakṛtas tvayā
     māṃsair abhijuhotīti tava rāṣṭraṃ munir bakaḥ
 19 tena te hūyamānasya rāṣṭrasyāsya kṣayo mahān
     tasyaitat tapasaḥ karma yena te hy anayo mahān
     apāṃ kuñje sarasvatyās taṃ prasādaya pārthiva
 20 sarasvatīṃ tato gatvā sa rājā bakam abravīt
     nipatya śirasā bhūmau prāñjalir bharatarṣabha
 21 prasādaye tvā bhagavann aparādhaṃ kṣamasva me
     mama dīnasya lubdhasya maurkhyeṇa hatacetasaḥ
     tvaṃ gatis tvaṃ ca me nāthaḥ prasādaṃ kartum arhasi
 22 taṃ tathā vilapantaṃ tu śokopahatacetasam
     dṛṣṭvā tasya kṛpā jajñe rāṣṭraṃ tac ca vyamocayat
 23 ṛṣiḥ prasannas tasyābhūt saṃrambhaṃ ca vihāya saḥ
     mokṣārthaṃ tasya rāṣṭrasya juhāva punar āhutim
 24 mokṣayitvā tato rāṣṭraṃ pratigṛhya paśūn bahūn
     hṛṣṭātmā naimiṣāraṇyaṃ jagāma punar eva hi
 25 dhṛtarāṣṭro 'pi dharmātmā svasthacetā mahāmanāḥ
     svam eva nagaraṃ rājā pratipede maharddhimat
 26 tatra tīrthe mahārāja bṛhaspatir udāradhīḥ
     asurāṇām abhāvāya bhāvāya ca divaukasām
 27 māṃsair api juhāveṣṭim akṣīyanta tato 'surāḥ
     daivatair api saṃbhagnā jitakāśibhir āhave
 28 tatrāpi vidhivad dattvā brāhmaṇebhyo mahāyaśāḥ
     vājinaḥ kuñjarāṃś caiva rathāṃś cāśvatarī yutān
 29 ratnāni ca mahārhāṇi dhanaṃ dhānyaṃ ca puṣkalam
     yayau tīrthaṃ mahābāhur yāyātaṃ pṛthivīpate
 30 yatra yajñe yayātes tu mahārāja sarasvatī
     sarpiḥ payaś ca susrāva nāhuṣasya mahātmanaḥ
 31 tatreṣṭvā puruṣavyāghro yayātiḥ pṛthivīpatiḥ
     ākrāmad ūrdhvaṃ mudito lebhe lokāṃś ca puṣkalān
 32 yayāter yajamānasya yatra rājan sarasvatī
     prasṛtā pradadau kāmān brāhmaṇānāṃ mahātmanām
 33 yatra yatra hi yo vipro yān yān kāmān abhīpsati
     tatra tatra saricchreṣṭhā sasarja subahūn rasān
 34 tatra devāḥ sagandharvāḥ prītā yajñasya saṃpadā
     vismitā mānuṣāś cāsan dṛṣṭvā tāṃ yajñasaṃpadam
 35 tatas tālaketur mahādharmasetur; mahātmā kṛtātmā mahādānanityaḥ
     vasiṣṭhāpavāhaṃ mahābhīma vegaṃ; dhṛtātmā jitātmā samabhyājagāma

40

Janamejaya said, "Why did the adorable Arshtishena undergo the austerest of penances? How also did Sindhudwipa acquire the status of a Brahmana? How also did Devapi, O Brahmana, and how Vishvamitra, O best of men, acquire the same status? Tell me all this, O adorable one! Great is my curiosity to listen to all these."
Vaishampayana said, "Formerly, in the Krita age, O king, there was a foremost of regenerate persons called Arshtishena. Residing in his preceptor's house, he attended to his lessons every day. Although, O king, he resided long in the abode of his preceptor, he could not still acquire the mastery of any branch of knowledge or of the Vedas. O monarch! In great disappointment, O king, the great ascetic performed very austere penances. By his penances he then acquired the mastery of the Vedas, to which there is nothing superior. Acquiring great learning and a mastery of the Vedas, that foremost of Rishis became crowned with success in that tirtha. He then bestowed three boons on that place. (He said), 'From this day, a person, by bathing in this tirtha of the great river (Sarasvati), shall obtain the great fruit of a horse sacrifice! From this day there will be no fear in this tirtha from snakes and wild beasts! By small exertions, again, one shall attain to great result here!' Having said these words, that Muni of great energy proceeded to heaven. Even thus the adorable Arshtishena of great energy became crowned with success. In that very tirtha in the Krita age, Sindhudwipa of great energy, and Devapi also, O monarch, had acquired the high status of Brahmanhood. Similarly Kusika's son, devoted to ascetic penances and with his senses under control, acquired the status of Brahmanhood by practising well-directed austerities. There was a great Kshatriya, celebrated over the world, known by the name of Gadhi. He had a son born to him, of the name of Vishvamitra of great prowess. King Kausika became a great ascetic. Possessed of great ascetic merit, he wished to install his son Vishvamitra on his throne, himself having resolved to cast off his body. His subjects, bowing unto him, said, 'Thou shouldst not go away, O thou of great wisdom, but do thou protect us from a great fear!' Thus addressed, Gadhi replied unto his subjects, saying, 'My son will become the protector of the wide universe!' Having said these words, and placed Vishvamitra (on the throne), Gadhi, O king, went to heaven, and Vishvamitra became king. He could not, however, protect the earth with even his best exertions. The king then heard of the existence of a great fear of Rakshasas (in his kingdom). With his four kinds of forces, he went out of his capital. Having proceeded far on his way, he reached the asylum of Vasishtha. His troops, O king, caused much mischief there. The adorable Brahmana Vasishtha, when he came to his asylum, saw the extensive woods in course of destruction. That best of Rishis, Vasishtha, O king, became angry, O monarch, with Vishvamitra. He commanded his own (homa) cow, saying, 'Create a number of terrible Savaras!' Thus addressed, the cow created a swarm of men of frightful visages. These encountered the army of Vishvamitra and began to cause a great carnage everywhere. Seeing this, his troops fled away. Vishvamitra, the son of Gadhi, however, regarding ascetic austerities highly efficacious, set his heart upon them. In this foremost of tirthas of the Sarasvati, O king, he began to emaciate his own body by means of vows and fasts with fixed resolve. He made water and air and (the fallen) leaves of trees his food. He slept on the bare ground, and observed other vows (enjoined for ascetics). The gods made repeated attempts for impeding him in the observance of his vows. His heart, however, never swerved from the vows (he had proposed to himself). Then, having practised diverse kinds of austerities with great devotion, the son of Gadhi became like the Sun himself in effulgence. The boon-giving Grandsire, of great energy, resolved to grant Vishvamitra, when he had become endued with ascetic merit, the boon the latter desired. The boon that Vishvamitra solicited was that he should be permitted to become a Brahmana. Brahma the Grandsire of all the worlds, said unto him, 'So be it.' Having by his austere penances acquired the status of Brahmanhood, the illustrious Vishvamitra, after the attainment of his wish, wandered over the whole Earth like a celestial. Giving away diverse kinds of wealth in that foremost of tirthas, Rama also cheerfully gave away milch cows and vehicles and beds, ornaments, and food and drink of the best kinds, O king, unto many foremost of Brahmanas, after having worshipped them duly. Then, O king, Rama proceeded to the asylum of Vaka which was not very distant from where he was, that asylum in which, as heard by us, Dalvya Vaka had practised the austerest of penances."

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