srimahabharat - (Book 12) Santi Parva - chapters 36 to 50

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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





 
Santi Parva
Book 12

 

 

Book 12
Chapter 36

 

1 [vyāsa]
      tapasā karmabhiś caiva pradānena ca bhārata
      punāti pāpaṃ puruṣaḥ pūtaś cen na pravartate
  2 ekakālaṃ tu bhuñjānaś caran bhaikṣaṃ svakarmakṛt
      kapālapāṇiḥ khaṭvāṅgī brahma cārī sadotthitaḥ
  3 anasūyur adhaḥ śāyī karma loke prakāśayan
      pūrṇair dvādaśabhir varṣair brahma hā vipramucyate
  4 ṣaḍbhir varṣaiḥ kṛcchrabhojī brahma hā pūyate naraḥ
      māse māse samaśnaṃs tu tribhir varṣaiḥ pramucyate
  5 saṃvatsareṇa māsāśī pūyate nātra saṃśayaḥ
      tathaivoparaman rājan svalpenāpi pramucyate
  6 kratunā cāśvamedhena pūyate nātra saṃśayaḥ
      ya cāsyāvabhṛthe snānti ke cid evaṃvidhā narāḥ
  7 te sarve pūtapāpmāno bhavantīti parā śrutiḥ
      brāhmaṇārthe hato yuddhe mucyate brahmahatyayā
  8 gavāṃ śatasahasraṃ tu pātrebhyaḥ pratipādayan
      brahma hā vipramucyeta sarvapāpebhya eva ca
  9 kapilānāṃ sahasrāṇi yo dadyāt pañcaviṃśatim
      dogdhrīṇāṃ sa ca pāpebhyaḥ sarvebhyo vipramucyate
  10 gosahasraṃ sa vatsānāṃ dogdhrīṇāṃ prāṇasaṃśaye
     sādhubhyo vai daridrebhyo dattvā mucyeta kilbiṣāt
 11 śataṃ tai yas tu kāmbojān brāhmaṇebhyaḥ prayacchati
     niyatebhyo mahīpāla sa ca pāpāt pramucyate
 12 manorathaṃ tu yo dadyād ekasmā api bhārata
     na kīrtayeta dattvā yaḥ sa ca pāpāt pramucyate
 13 surā pānaṃ sakṛt pītvā yo 'gnivarṇāṃ pibed dvijaḥ
     sa pāvayaty athātmānam iha loke paratra ca
 14 meruprapātaṃ prapatañ jvalanaṃ vā samāviśan
     mahāprasthānam ātiṣṭhan mucyate sarvakilbiṣaiḥ
 15 bṛhaspatisaveneṣṭvā surā po brāhmaṇaḥ punaḥ
     samitiṃ brāhmaṇair gacched iti vai brāhmaṇī śrutiḥ
 16 bhūmipradānaṃ kuryād yaḥ surāṃ pītvā vimatsaraḥ
     punar na ca pibed rājan saṃskṛtaḥ śudhyate naraḥ
 17 guru talpī śilāṃ taptām āyasīm adhisaṃviśet
     pāṇāv ādhāya vā śephaṃ pravrajed ūrdhvadarśanaḥ
 18 śarīrasya vimokṣeṇa mucyate karmaṇo 'śubhāt
     karmabhyo vipramucyante yattāḥ saṃvatsaraṃ striyaḥ
 19 mahāvrataṃ cared yas tu dadyāt sarvasvam eva tu
     gurvarthe vā hato yuddhe sa mucyet karmaṇo 'śubhāt
 20 anṛtenopacartā ca pratiroddhā guros tathā
     upahṛtya priyaṃ tasmai tasmāt pāpāt pramucyate
 21 avakīrṇi nimittaṃ tu brahmahatyā vrataṃ caret
     kharacarma vāsāḥ ṣaṇ māsaṃ tathā mucyeta kilbiṣāt
 22 paradārāpahārī ca parasyāpaharan vasu
     saṃvatsaraṃ vratī bhūtvā tathā mucyeta kilbiṣāt
 23 steyaṃ tu yasyāpaharet tasmai dadyāt samaṃ vasu
     vividhenābhyupāyena tena mucyeta kilbiṣāt
 24 kṛcchrād dvādaśa rātreṇa svabhyastena daśāvaram
     parivettā bhavet pūtaḥ parivittiś ca bhārata
 25 niveśyaṃ tu bhavet tena sadā tārayitā pitṝn
     na tu striyā bhaved doṣo na tu sā tena lipyate
 26 bhajane hy ṛtunā śuddhaṃ cāturmāsyaṃ vidhīyate
     striyas tena viśudhyanti iti dharmavido viduḥ
 27 striyas tv āśaṅkitāḥ pāpair nopagamyā hi jānatā
     rajasā tā viśudhyante bhasmanā bhājanaṃ yathā
 28 catuṣpāt sakalo dharmo brāhmaṇānāṃ vidhīyate
     pādāvakṛṣṭo rājanye tathā dharmo vidhīyate
 29 tathā vaiśye ca śūdre ca pādaḥ pādo vidhīyate
     vidyād evaṃvidhenaiṣāṃ gurulāghava niścayam
 30 tiryagyonivadhaṃ kṛtvā drumāṃś chittvetarān bahūn
     trirātraṃ vāyubhakṣaḥ syāt karma ca prathayen naraḥ
 31 agamyā gamane rājan prāyaścittaṃ vidhīyate
     ārdra vastreṇa ṣaṇ māsaṃ vihāryaṃ bhasmaśāyinā
 32 eṣa eva tu sarveṣām akāryāṇāṃ vidhir bhavet
     brāhmaṇoktena vidhinā dṛṣṭāntāgamahetubhiḥ
 33 sāvitrīm apy adhīyānaḥ śucau deśe mitāśanaḥ
     ahiṃsro 'mandako 'jalpan mucyate sarvakilbiṣaiḥ
 34 ahaḥsu satataṃ tiṣṭhed abhyākāśaṃ niśi svapet
     trir ahnas trir niśāyāś ca sa vāsā jalam āviśet
 35 strī śūdra patitāṃś cāpi nābhibhāṣed vratānvitaḥ
     pāpāny ajñānataḥ kṛtvā mucyed evaṃ vrato dvijaḥ
 36 śubhāśubhaphalaṃ pretya labhate bhūtasākṣikaḥ
     atiricyet tayor yat tu tat kartā labhate phalam
 37 tasmād dānena tapasā karmaṇā ca śubhaṃ phalam
     vardhayed aśubhaṃ kṛtvā yathā syād atirekavān
 38 kuryāc chubhāni karmāṇi nimitte pāpakarmaṇām
     dadyān nityaṃ ca vittāni tathā mucyeta kilbiṣāt
 39 anurūpaṃ hi pāpasya prāyaścittam udāhṛtam
     mahāpātaka varjaṃ tu prāyaścittaṃ vidhīyate
 40 bhakṣyābhakṣyeṣu sarveṣu vācyāvācye tathaiva ca
     ajñānajñānayo rājan vihitāny anujānate
 41 jānatā tu kṛtaṃ pāpaṃ guru sarvaṃ bhavaty uta
     ajñānāt skhalite doṣe prāyaścittaṃ vidhīyate
 42 śakyate vidhinā pāpaṃ yathoktena vyapohitum
     āstike śraddadhāne tu vidhir eṣa vidhīyate
 43 nāstikāśraddadhāneṣu puruṣeṣu kadā cana
     dambhadoṣapradhāneṣu vidhir eṣa na dṛśyate
 44 śiṣṭācāraś ca śiṣṭaś ca dharmo dharmabhṛtāṃ vara
     sevitavyo naravyāghra pretya ceha sukhārthinā
 45 sa rājan mokṣyase pāpāt tena pūrveṇa hetunā
     trāṇārthaṃ vā vadhenaiṣām atha vā nṛpa karmaṇā
 46 atha vā te ghṛṇā kā cit prāyaścittaṃ cariṣyasi
     mā tv evānārya juṣṭena karmaṇā nidhanaṃ gamaḥ

 

SECTION XXXVI

"Vyasa said, 'By penances, religious rites, and gifts, O Bharata, a man may wash off his sins if he does not commit them again. By subsisting upon only one meal a day, and that procured by mendicancy, by doing all his acts himself (without relying on the aid of a servant), by making his round of mendicancy with a human skull in one hand and a khattanga in another, by becoming a Brahmacharin and always ready for exertion, by casting off all malice, by sleeping on the bare ground, by publishing his offence to the world, by doing all this for full twelve years, a person can cleanse himself from the sin of having slain a Brahmana. By perishing upon the weapon of a person living by the use of arms, of one's own will and upon the advice of persons learned in the scriptures, or by throwing one's self down, for three times, with head downwards, upon a blazing fire, or by walking a hundred Yojanas all the while reciting the Vedas, or by giving away one's whole property to a Brahmana conversant with the Vedas, or at least so much as would secure to him a competence for life, or a house properly furnished, and by protecting kine and Brahmanas, one may be cleansed of the sin of having slain a Brahmana. By living upon the scantiest meal every day for a space of six years, a person may be cleansed of that sin. 2 By observing a harder vow with regard to food one may be cleansed in three years. 3 By living upon one meal a month, one may be cleansed in course of only a year. By observing, again, an absolute fast, one may be cleansed within a very short time. There is no doubt again that: one is cleansed by a Horse-sacrifice. Men that have been guilty of having slain
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a Brahmana and that have succeeded in taking the final bath at the completion of the Horse-sacrifice, become cleansed of all their sins. This is an injunction of great authority in the Srutis. One again, by slaying down his life in a battle undertaken for the sake of a Brahmana, becomes cleansed of the sin of having slain a Brahmana. By giving away a hundred thousand kine unto persons deserving of gifts, one becomes cleansed of the sin of having slain a Brahmana as also, indeed, of all his sins. One that gives away five and twenty thousand kine of the Kapila species and while all of them have calved, becomes cleansed of all his sins. One who, at the point of death, gives away a thousand kine with calves unto poor but deserving persons, becomes freed from sin. That man, O king, who gives away a hundred steeds of the Kamvoja breed unto Brahmanas of regulated behaviour, becomes freed from sin. That man. O Bharata, who gives unto even one person all that he asks for, and who, having given it, does not speak of his act to any one, becomes freed from sin. If a person who has once taken alcohol drinks (as expiation) hot liquor, he sanctifies himself both here and hereafter. By falling from the summit of a mountain or entering a blazing fire, or by going on an everlasting journey after renouncing the world, one is freed from all sins. By performing the sacrifice laid down by Vrihaspati, a Brahmana who drinks alcoholic liquors may succeed in attaining to the region of Brahman. This has been said by Brahman himself. If a person, after having drunk alcoholic liquor, becomes humble and makes a gift of land, and abstains from it ever afterwards, he becomes sanctified and cleansed. The person that has violated his preceptor's bed, should lie down on a sheet of iron having heated it, and having cut off the emblem of his sex should leave the world for a life in the woods, with eyes always turned upwards. By casting off one's body, one becomes cleansed of all his evil acts. Women, by leading a regulated life for one year, become cleansed of all their sins. The person who observes a very rigid vow, or gives away the whole of his wealth, or perishes in a battle fought for the sake of his preceptor, becomes cleansed of all his sins. One who uses falsehood before one's preceptor or acts in opposition to him, becomes cleansed of that sin by doing something agreeable to one's preceptor. One who has fallen off from the vow (of Brahmacharya ), may become cleansed of that sin by wearing the hide of a cow for six months and observing the penances laid down in the case of the slaughter of a Brahmana. One who has been guilty of adultery, or of theft, may become cleansed by observing rigid vows for a year. When one steals another's property, one should, by every means in his power, return to that other property of the value of what has been stolen. One may then be cleansed of the sin (of theft). The younger brother who has married before the marriage of the elder brother, as also the elder brother whose Younger brother has married before him, becomes cleansed by observing a rigid vow, with collected soul, for twelve nights. The younger brother, however, should wed again for rescuing his deceased ancestors. Upon such second wedding, the first wife becomes cleansed and her husband himself would not incur sin by taking her. Men conversant with the scriptures declare that women may be cleansed of even the greatest sins by observing the vow of chaturmasya,
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all the while living upon scanty and cleansing food. Persons conversant with the scriptures do not take into account the sins that women may commit at heart. Whatever their sins (of this description), they are cleansed by their menstrual course like a metallic plate that is scoured with ashes. Plates (made of the alloy of brass and copper) stained by a Sudra eating off it, or a vessel of the same metal that has been smelt by a cow, or stained by a Brahmana's Gandusha, may be cleansed by means of the ten purifying substances. 1 It has been laid down that a Brahmana should acquire and practise the full measure of virtue. For a person at the kingly order it has been laid down that he should acquire and practise a measure of virtue less by a fourth part. So, a Vaisya should acquire a measure less (than a Kshatriya's) by a fourth and a Sudra less (than a Vaisya's) by a fourth. The heaviness or lightness of sins (for purposes of expiation) of each of the four orders, should be determined upon this principle. Having slain a bird or an animal, or cut down living trees, a person should publish his sin and fast for three nights. By having intercourse with one with whom intercourse is prohibited, the expiation for one is wandering in wet clothes and sleeping on a bed of ashes. These, O king, are the expiations for sinful acts, according to precedent and reason and scriptures and the ordinances. A Brahmana may be cleansed of all sins by reciting the Gayatri in a sacred place, all the while living upon frugal fare, casting off malice, abandoning wrath and hate, unmoved by praise and blame, and abstaining from speech. He should during the day-time be under shelter of the sky and should lie down at night even at such a place. Thrice during the day, and thrice during the night, he should also plunge with his clothes into a stream or lake for performing his ablutions. Observant of rigid vows, he should abstain from speech with women, Sudras, and fallen persons. A Brahmana by observing such regulations may be cleansed of all sins unconsciously committed by him. A person obtains in the other world the fruits, good or bad, of his acts here which are all witnessed by the elements. Be it virtue or be it vice, according to the true measure that one acquires of either, one enjoys or suffers the consequences (even here). By knowledge, by penances, and by righteous acts, therefore, one enhances his weal (even here). One, therefore may similarly enhance his misery by committing unrighteous acts. One should, therefore, always achieve acts that are righteous and abstain altogether from those that are unrighteous. I have now indicated what the expiations are of the sins that have been mentioned. There is expiation for every sin except those that are called Mahapatakas (highly heinous sins). As regards sins in respect of unclean food and the like, and improper speeches, etc., they are of two classes, viz., those committed consciously and those that are committed unconsciously. All sins that are committed consciously are grave, while those that are committed unconsciously are trivial or light. There is expiation for both. Indeed sin is capable of being washed away by (observance of) the ordinances spoken of. Those ordinances, however, have been laid down only for believers (in God) and those that have faith. They
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are not for atheists or those that have no faith, or those in whom pride and malice predominate. A person, O tiger among men, that is desirous of weal both here and hereafter, should, O foremost of virtuous men, have recourse to righteous behaviour, to (the counsels of) men that are righteous, and to the duties that have been ordained for him. Therefore, for the reasons already advanced (by me), thou, O king, shalt be cleansed of all thy sins for thou hast slain thy foes in the discharge of thy duties as a king and for the protection of thy life-breath and thy inheritance. Or, if not withstanding this, thou still regardest thyself to be sinful, perform expiation. Do not cast away thy life in consequence of such grief that is not becoming a wise man.'
"Vaisampayana continued, 'Thus addressed by the holy Rishi, king Yudhishthira the just, having reflected for a short while, said these words unto the sage.'"

Footnotes

72:2 The rule laid down is that he should eat in the morning for the first three days, in the evening for the second three days, eat nothing but what is got without soliciting, for the next three days, and fast altogether for the three days that follow. This is called Krischara-bhojana. Observing this rule for six years, one may be cleansed of the sin of slaying a Brahmana.
72:3 The harder rule referred to is eating in the morning for seven days; in the evening for the next seven days; eating what is got without soliciting, for the next seven days; and fasting altogether for the next seven.
74:1 These are the five products of the cow, besides earth, water, ashes, acids and fire.

 

 

The Mahabharata

Santi Parva

Book 12
Chapter 37

 

 1 [vaiṣampāyana]
      evam ukto bhagavatā dharmarājo yudhiṣṭhiraḥ
      cintayitvā muhūrtaṃ tu pratyuvāca tapodhanam
  2 kiṃ bhakṣyaṃ kim abhakṣyaṃ ca kiṃ ca deyaṃ praśasyate
      kiṃ ca pātram apātraṃ vā tan me brūhi pitāmaha
  3 [vyāsa]
      atrāpy udāharantīmam itihāsaṃ purātanam
      siddhānāṃ caiva saṃvādaṃ manoś caiva prajāpateḥ
  4 siddhās tapovrataparāḥ samāgamya purā vibhum
      dharmaṃ papracchur āsīnam ādi kāle prajāpatim
  5 katham annaṃ kathaṃ dānaṃ katham adhyayanaṃ tapaḥ
      kāryākāryaṃ ca naḥ sarvaṃ śaṃsa vai tvaṃ prajāpate
  6 tair evam ukto bhagavān manuḥ svāyambhuvo 'bravīt
      śuśrūṣadhvaṃ yathāvṛttaṃ dharmaṃ vyāsa samāsataḥ
  7 adattasyānupādānaṃ dānam adhyayanaṃ tapaḥ
      ahiṃsā satyam akrodhaḥ kṣamejyā dharmalakṣaṇam
  8 ya eva dharmaḥ so 'dharmo 'deśe 'kāle pratiṣṭhitaḥ
      ādānam anṛtaṃ hiṃsā dharmo vyāvasthikaḥ smṛtaḥ
  9 dvividhau cāpy ubhāv etau dharmādharmau vijānatām
      apravṛttiḥ pravṛttiś ca dvaividhyaṃ lokavedayoḥ
  10 apravṛtter amartyatvaṃ martyatvaṃ karmaṇaḥ phalam
     aśubhasyāśubhaṃ vidyāc chubhasya śubham eva ca
 11 etayoś cobhayoḥ syātāṃ śubhāśubhatayā tathā
     daivaṃ ca daivayuktaṃ ca prāṇaś ca pralayaś ca ha
 12 aprekṣā pūrvakaraṇād aśubhānāṃ śubhaṃ phalam
     ūrdhvaṃ bhavati saṃdehād iha dṛṣṭārtham eva vā
     aprekṣā pūrvakaraṇāt prāyaścittaṃ vidhīyate
 13 krodhamohakṛte caiva dṛṣṭāntāgamahetubhiḥ
     śarīrāṇām upakleśo manasaś ca priyāpriye
     tad auṣadhaiś ca mantraiś ca prāyaścittaiś ca śāmyati
 14 jātiśreṇy adhivāsānāṃ kuladharmāṃś ca sarvataḥ
     varjayen na hi taṃ dharmaṃ yeṣāṃ dharmo na vidyate
 15 daśavā veda śāstrajñās trayo vā dharmapāṭhakāḥ
     yad brūyuḥ kārya utpanne sa dharmo dharmasaṃśaye
 16 aruṇā mṛttikā caiva tathā caiva pipīlakāḥ
     śreṣmātakas tathā viprair abhakṣyaṃ viṣam eva ca
 17 abhakṣyā brāhmaṇair matsyāḥ śakalair ye vivarjitāḥ
     catuṣpāt kacchapād anyo maṇḍūkā jalajāś ca ye
 18 bhāsā haṃsāḥ suparṇāś ca cakravākā bakāḥ plavāḥ
     kaṅko madguś ca gṛdhrāś ca kālolūkaṃ tathaiva ca
 19 kravyādāḥ pakṣiṇaḥ sarve catuṣpādāś ca daṃṣṭriṇaḥ
     yeṣāṃ cobhayato dantāś caturdaṃṣṭrāś ca sarvaśaḥ
 20 eḍakāśvakharoṣṭrīṇāṃ sūtikānāṃ gavām api
     mānuṣīṇāṃ mṛgīṇāṃ ca na pibed brāhmaṇaḥ payaḥ
 21 pretānnaṃ sūtikānnaṃ ca yac ca kiṃ cid anirdaśam
     abhojyaṃ cāpy apeyaṃ ca dhenvā dugdham anirdaśam
 22 takṣṇaś carmāvakartuś ca puṃś calyā rajakasya ca
     cikitsakasya yac cānnam abhojyaṃ rakṣiṇas tathā
 23 gaṇagrāmābhiśastānāṃ raṅga strī jīvinaś ca ye
     parivitti napuṃṣāṃ ca bandi dyūtavidāṃ tathā
 24 vāryamāṇāhṛtaṃ cānnaṃ śuktaṃ paryuṣitaṃ ca yat
     surānugatam ucchiṣṭam abhojyaṃ śeṣitaṃ ca yat
 25 piṣṭa māṃsekṣu śākānāṃ vikārāḥ payasas tathā
     saktu dhānā karambhāś ca nopabhojyāś cirasthitāḥ
 26 pāyasaṃ kṛsaraṃ māṃsam apūpāś ca vṛthā kṛtāḥ
     abhojyāś cāpy abhakṣyāś ca brāhmaṇair gṛhamedhibhiḥ
 27 devān pitṝn manuṣyāṃś ca munīn gṛhyāś ca devatāḥ
     pūjayitvā tataḥ paścād gṛhastho bhoktum arhati
 28 yathā pravrajito bhikṣur gṛhasthaḥ svagṛhe vaset
     evaṃvṛttaḥ priyair dāraiḥ saṃvasan dharmam āpnuyāt
 29 na dadyād yaśase dānaṃ na bhayān nopakāriṇe
     na nṛttagītaśīleṣu hāsakeṣu ca dhārmikaḥ
 30 na matte naiva conmatte na stene na cikitsake
     na vāg ghīne vivarṇe vā nāṅgahīne na vāmane
 31 na durjane dauṣkule vā vratair vā yo na saṃskṛtaḥ
     aśrotriye mṛtaṃ dānaṃ brāhmaṇe 'brahma vādini
 32 asamyak caiva yad dattam asamyak ca pratigrahaḥ
     ubhayoḥ syād anarthāya dātur ādātur eva ca
 33 yathā khadiram ālambya śilāṃ vāpy arṇavaṃ taran
     majjate majjate tadvad dātā yaś ca pratīcchakaḥ
 34 kāṣṭhair ārdrair yathā vahnir upastīrṇo na dīpyate
     tapaḥsvādhyāyacāritrair evaṃ hīnaḥ pratigrahī
 35 kapāle yadvad āpaḥ syuḥ śvadṛtau vā yathā payaḥ
     āśrayasthānadoṣeṇa vṛttahīne tathā śrutam
 36 nirmantro nirvrato yaḥ syād aśāstrajño 'nasūyakaḥ
     anukrośāt pradātavyaṃ dīneṣv eva nareṣv api
 37 na vai deyam anukrośād dīnāyāpy apakāriṇe
     āptācaritam ity eva dharma ity eva vā punaḥ
 38 niṣkāraṇaṃ sma tad dattaṃ brāhmaṇe dharmavarjite
     bhaved apātra doṣeṇa na me 'trāsti vicāraṇā
 39 yathā dāru mayo hastī yathā carmamayo mṛgaḥ
     brāhmaṇaś cānadhīyānas trayas te nāma dhārakāḥ
 40 yathā ṣaṇḍho 'phalaḥ strīṣu yathā gaur gavi cāphalā
     śakunir vāpy apakṣaḥ syān nirmantro brāhmaṇas tathā
 41 grāmadhānyaṃ yathā śūnyaṃ yathā kūpaś ca nirjalaḥ
     yathā hutam anagnau ca tathaiva syān nirākṛtau
 42 devatānāṃ pitṝṇāṃ ca havyakavya vināśanaḥ
     śatrur arthaharo mūrkho na lokān prāptum arhati
 43 etat te kathitaṃ sarvaṃ yathāvṛttaṃ yudhiṣṭhira
     samāsena mahad dhyetac chrotavyaṃ bharatarṣabha

 

SECTION XXXVII

"Yudhishthira said, 'Tell me, O grandfather, what food is clean and what unclean, what gift is praiseworthy, and who should be considered deserving and who undeserving (of gifts).'
"Vyasa said, 'In this connection is cited the old account of a discourse between the ascetics and that lord of creation, viz., Manu. In the Krita age, an assembly of Rishis, of rigid vows, having approached the great and puissant lord of creation, Manu, while seated at his ease, solicited him to discourse on duties, saying, 'What food should be taken, who is to be regarded a deserving person (for gifts), what gifts should be made, how should a person study, and what penances should one perform and how, and what acts should be done and what acts should not be done, O lord of creation, tell us everything about all this.' Thus addressed by them, the divine and self-born Manu said unto them, 'Listen to me as I expound the duties in brief and in detail. In regions which have not been interdicted, silent recitation (of sacred mantras, homa), fasts, knowledge of self, sacred rivers, regions inhabited by men devoted to this pious acts,--these have been laid down as acts and objects that are cleansing. Certain mountains also are cleansing, as also the eating of gold and bathing in waters into which have been dipped gems and precious stones. Sojourn to holy places, and eating of sanctified butter--these also, without doubt speedily cleanse a man. No man would ever be called wise if he is indulged in pride. If he wishes to be long-lived, he should for three nights drink hot water (as an expiation for having indulged in pride). Refusal to appropriate what is not given, gift, study (of scriptures), penance, abstention from injury, truth, freedom from wrath, and worship of the gods in sacrifices,--these are the characteristics of virtue. That again which is virtue may, according to time and place, be sin. Thus appropriation (of what belongs to others), untruth,
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and injury and killing, may under special circumstances, become virtue. With respect to persons capable of judging, acts are of two kinds, viz., virtuous and sinful. From the worldly and the Vedic points of view again, virtue and sin are good or bad (according to their consequences). From the Vedic point of view, virtue and sin (i.e., everything a man may do or not do), would be classed under action and inaction. Inaction (i.e., abstention from Vedic rites and adoption of a life of contemplation) leads to emancipation (from rebirth); while the consequences of action (i.e., practice of Vedic rites) are repeated death and rebirth. From the worldly point of view, acts that are evil lead to evil and those that are good to consequences that are good. From the worldly point of view, therefore, virtue and sin are to be distinguished by the good and the evil character of their consequences. 1 Acts that are (apparently) evil, when undertaken from considerations connected with the gods, the scriptures, life itself, and the means by which life is sustained, produce consequences that are good. When an act is undertaken from the expectation, however doubtful, that it will produce mischief (to some one) in the future, or when an act is done whose consequence is visibly mischievous, expiation has been laid down. When an act is done from wrath or clouded judgment, then expiation should be performed by giving pain to the body, guided by precedent, by scriptures, and by reason. When anything, again, is done for pleasing or displeasing the mind, the sin arising therefrom may be cleansed by sanctified food and recitation of mantras. The king who lays aside (in a particular case) the rod of chastisement, should fast for one night. The priest who (in a particular case) abstains from advising the king to inflict punishment, should fast for three nights as an expiation. The person who, from grief, attempts to commit suicide by means of weapons, should fast for three nights. There is no expiation for them that cast off the duties and practices of their order and class, country, and family, and that abandon their very creed. When an occasion for doubt respecting what should be done arises, that should be regarded as the injunction of the scriptures which ten persons versed in Vedic scriptures or three of those that frequently recite them may declare. 2 The bull, earth, little ants, worms generated in dirt, and poison, should not be eaten by Brahmanas. They should not also eat fishes that have no scales, and four-footed aquatic animals like frogs and others, except the tortoise. Water-fowls called Bhasas, ducks, Suparnas, Chakravakas, diving ducks, cranes, crows, shags, vultures, hawks, owls, as also all four-footed animals that are carnivorous and that have sharp and long teeth, and birds, and animals having two teeth and those having four teeth, as also the milk of the sheep, the she-ass, the she-camel, the newly-calved cow, woman and deer, should not be taken by a Brahmana.
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[paragraph continues] Besides this, the food that has been offered to the man, that which has been cooked by a woman who has recently brought forth a child, and food cooked by an unknown person, should not be eaten. The milk also of a cow that has recently calved should not be taken. If a Brahmana takes food that has been cooked by a Kshatriya, it diminishes his energy; if he takes the food provided by a Sudra, it dims his Brahmanic lustre; and if he takes the food provided by a goldsmith or a woman who has neither husband nor children it lessens the period of his life. The food provided by a usurer is equivalent to dirt, while that provided by a woman living by prostitution is equivalent to semen. The food also provided by persons that tolerate the unchastity of their wives, and by persons that are ruled by their spouses, is forbidden. The food provided by a person selected (for receiving gifts) at a certain stage of a sacrifice, by one who does not enjoy his wealth or make any gifts, that provided by one who sells Soma, or one who is a shoe-maker, by an unchaste woman, by a washerman, by a physician, by persons serving as watchmen, by a multitude of persons, by one who is pointed at by a whole village, by one deriving his support from keep of dancing girls, by persons wedding before their elder brothers are wedded, by professional panegyrists and bards, and by those that are gamblers, the food also which is brought with the left hand or which is stale, the food which is mixed with alcohol, the food a portion of which has been already tasted, and the food that forms the remnant of a feast, should not be taken (by a Brahmana). Cakes, sugarcanes, potherbs, and rice boiled in sugared milk, if they have lost their relish, should not be taken. The powder of fried barley and of other kinds of fried grain, mixed with curds, if become stale with age, should not be taken. Rice boiled in sugared milk, food mixed with the tila seed, meat, and cakes, that have not been dedicated to the gods, should not be taken by Brahmanas leading a domestic mode of life, Having first gratified the gods, Rishis, guests, Pitris, and the household deities, a Brahmana leading a domestic mode of life should then take his food. A householder by living thus in his own house becomes like a person of the Bhikshu order that has renounced the world. A man of such behaviour, living with his wives in domesticity, earns great religious merit. No one should make a gift for the sake of acquiring fame, or from fear (of censure and the like) or unto a benefactor. A virtuous man would not make gifts unto persons living by singing and dancing or unto those that are professional jesters, or unto a person that is intoxicated, or unto one that is insane, or unto a thief, or unto a slanderer, or unto an idiot, or unto one that is pale of hue, or unto one that is defective of a limb, or unto a dwarf, or unto a wicked person, or unto one born in a low and wicked family, or unto one that has not been sanctified by the observance of vows. No gift should be made to a Brahmana destitute of knowledge of the Vedas. Gifts should be made unto him only that is a Srotriya. 1 An improper gift and an improper acceptance produce evil consequences unto both the giver and the acceptor. As a person who seeks to cross the ocean with the aid of a rock or a mass of catechu sinks along with his support, even so the giver
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and the acceptor (in such a case) both sink together. As a fire that is covered with wet fuel does not blaze forth, even so the acceptor of a gift who is bereft of penances and study and piety cannot confer any benefit (upon the giver). As water in a (human skull) and milk in a bag made of dog-skin become unclean in consequence of the uncleanliness of the vessels in which they are kept even so the Vedas become fruitless in a person who is not of good behaviour. One may give from compassion unto a low Brahmana who is without mantras and vows, who is ignorant of the scriptures and who harbours envy. One may, from compassion, give unto a person that is poor or afflicted or ill. But he should not give unto such a person in the belief that he would derive any (spiritual) benefit from it or that he would earn any religious merit by it. There is no doubt that a gift made to Brahmana bereft of the Vedas becomes perfectly fruitless in consequence of the fault of the recipient. As an elephant made of wood or an antelope made of leather, even so is a Brahmana that has not studied the Vedas. All the three have nothing but names. 1 As a eunuch is unproductive with women, as a cow is unproductive with a cow, as a bird lives in vain that is featherless, even so is a Brahmana that is without mantras. As grain without kernel, as a well without water, as libations poured on ashes, even so is a gift to a Brahmana void of learning. An unlearned Brahmana is an enemy (to all) and is the destroyer of the food that is presented to the gods and Pitris. A gift made to such a person goes for nothing. He is, therefore, like unto a robber (of other people's wealth). He can never succeed in acquiring regions of bliss hereafter. I have now told thee in brief, O Yudhishthira, all that was said (by Manu on that occasion). This high discourse should be listened to by all, O bull of Bharata's race.'"

 

 

Book 12
Chapter 38

 

 

 1 [yudhisṭhira]
      śrotum icchāmi bhagavan vistareṇa mahāmune
      rājadharmān dvijaśreṣṭha cāturvarṇyasya cākhilān
  2 āpatsu ca yathā nītir vidhātavyā mahīkṣitā
      dharmyam ālambya panthānaṃ vijayeyaṃ kathaṃ mahīm
  3 prāyaścitta kathā hy eṣā bhakṣyābhakṣya vivardhitā
      kautūhalānupravaṇā harṣaṃ janayatīva me
  4 dharmacaryā ca rājyaṃ ca nityam eva virudhyate
      yena muhyati me cetaś cintayānasya nityaśaḥ
  5 [vaiṣampāyana]
      tam uvāca mahātejā vyāso veda vidāṃ varaḥ
      nāradaṃ samabhiprekṣya sarvaṃ jānan purātanam
  6 śrotum icchasi ced dharmān akhilena yudhiṣṭhira
      praihi bhīṣmaṃ mahābāho vṛddhaṃ kurupitāmaham
  7 sa te sarvarahasyeṣu saṃśayān manasi sthitān
      chettrā bhāgīrathī putraḥ sarvajñaḥ sarvadharmavit
  8 janayām āsa yaṃ devī divyā tripatha gā nadī
      sākṣād dadarśa yo devān sarvāñ śakrapurogamān
  9 bṛhaspatipuro gāṃś ca devarṣīn asakṛt prabhuḥ
      toṣayitvopacāreṇa rājanītim adhītavān
  10 uśanā veda yac chāstraṃ devāsuragurur dvijaḥ
     tac ca sarvaṃ sa vaiyākhyaṃ prāptavān kurusattamaḥ
 11 bhārgavāc cyavanāc cāpi vedān aṅgopabṛṃhitān
     pratipede mahābuddhir vasiṣṭhāc ca yatavratāt
 12 pitāmahasutaṃ jyeṣṭhaṃ kumāraṃ dīptatejasam
     adhyātmagatitattvajñam upāśikṣata yaḥ purā
 13 mārkaṇḍeya mukhāt kṛtsnaṃ yati dharmam avāptavān
     rāmād astrāṇi śakrāc ca prāptavān bharatarṣabha
 14 mṛtyur ātmecchayā yasya jātasya manujeṣv api
     tathānapatyasya sataḥ puṇyalokā divi śrutāḥ
 15 yasya brahmarṣayaḥ puṇyā nityam āsan sabhā sadaḥ
     yasya nāviditaṃ kiṃ cij jñānajñeyeṣu vidyate
 16 sa te vakṣyati dharmajñaḥ sūkṣmadharmārthatattvavit
     tam abhyehi purā prāṇān sa vimuñcati dharmavit
 17 evam uktas tu kaunteyo dīrghaprajño mahādyutiḥ
     uvāca vadatāṃ śreṣṭhaṃ vyāsaṃ satyavatī sutam
 18 vaiśasaṃ sumahat kṛtvā jñātīnāṃ lomaharṣaṇam
     āgaḥ kṛt sarvalokasya pṛthivī nāśa kārakaḥ
 19 ghātayitvā tam evājau chalenājihma yodhinam
     upasaṃpraṣṭum arhāmi tam ahaṃ kena hetunā
 20 tatas taṃ nṛpatiśreṣṭhaṃ cāturvarṇyahitepsayā
     punar āha mahābāhur yaduśreṣṭho mahādyutiḥ
 21 nedānīm atinirbandhaṃ śoke kartum ihārhasi
     yad āha bhagavān vyāsas tat kuruṣva nṛpottama
 22 brāhmaṇās tvāṃ mahābāho bhrātaraś ca mahaujasaḥ
     parjanyam iva gharmārtā āśaṃsānā upāsate
 23 hataśiṣṭāś ca rājānaḥ kṛtsnaṃ caiva samāgatam
     cāturvarṇyaṃ mahārāja rāṣṭraṃ te kurujāṅgalam
 24 priyārtham api caiteṣāṃ brāhmaṇānāṃ mahātmanām
     niyogād asya ca guror vyāsasyāmita tejasaḥ
 25 suhṛdāṃ cāsmad ādīnāṃ draupadyāś ca paraṃtapa
     kuru priyam amitraghna lokasya ca hitaṃ kuru
 26 evam uktas tu kṛṣṇena rājā rājīvalocanaḥ
     hitārthaṃ sarvalokasya samuttasthau mahātapāḥ
 27 so 'nunīto naravyāghro viṣṭara śravasā svayam
     dvaipāyanena ca tathā devasthānena jiṣṇunā
 28 etaiś cānyaiś ca bahubhir anunīto yudhiṣṭhiraḥ
     vyajahān mānasaṃ duḥkhaṃ saṃtāpaṃ ca mahāmanāḥ
 29 śrutavākyaḥ śrutanidhiḥ śrutaśravya viśāradaḥ
     vyavasya manasaḥ śāntim agacchat pāṇḍunandanaḥ
 30 sa taiḥ parivṛto rājā nakṣatrair iva candramāḥ
     dhṛtarāṣṭraṃ puraskṛtya svapuraṃ praviveśa ha
 31 pravivikṣuḥ sa dharmajñaḥ kuntīputro yudhiṣṭhiraḥ
     arcayām āsa devāṃś ca brāhmaṇāṃś ca sahasraśaḥ
 32 tato rathaṃ navaṃ śubhraṃ kambalājina saṃvṛtam
     yuktaṃ ṣoḍaśabhir gobhiḥ pāṇḍuraiḥ śubhalakṣaṇaiḥ
 33 mantrair abhyarcitaḥ puṇyaiḥ stūyamāno maharṣibhiḥ
     āruroha yathā devaḥ somo 'mṛtamayaṃ ratham
 34 jagrāha raśmīn kaunteyo bhīmo bhīmaparākramaḥ
     arjunaḥ pāṇḍuraṃ chatraṃ dhārayām āsa bhānumat
 35 dhriyamāṇaṃ tu tac chatraṃ pāṇḍuraṃ tasya mūrdhani
     śuśubhe tārakā rājasitam abhram ivāmbare
 36 cāmaravyajane cāsya vīrau jagṛhatus tadā
     candraraśmiprabhe śubhre mādrīputrāv alaṃ kṛte
 37 te pañca ratham āsthāya bhrātaraḥ samalaṃ kṛtāḥ
     bhūtānīva samastāni rājan dadṛśire tadā
 38 āsthāya tu rathaṃ śubhraṃ yuktam aśvair mahājavaiḥ
     anvayāt pṛṣṭhato rājan yuyutsuḥ pāṇḍavāgra jam
 39 rathaṃ hemamayaṃ śubhraṃ sainyasugrīva yojitam
     saha sātyakinā kṛṣṇaḥ samāsthāyānvayāt kurūn
 40 narayānena tu jyeṣṭhaḥ pitrā pārthasya bhārata
     agrato dharmarājasya gāndhārī sahito yayau
 41 kuru striyaś ca tāḥ sarvāḥ kuntī kṛṣṇā ca draupadī
     yānair uccāvacair jagmur vidureṇa puraskṛtāḥ
 42 tato rathāś ca bahulā nāgāś ca samalaṃ kṛtāḥ
     pādātāś ca hayāś caiva pṛṣṭhataḥ samanuvrajan
 43 tato vaitālikaiḥ sūtair māgadhaiś ca subhāṣitaiḥ
     stūyamāno yayau rājā nagaraṃ nāgasāhvayam
 44 tat prayāṇaṃ mahābāhor babhūvāpratimaṃ bhuvi
     ākulākulam utsṛṣṭaṃ hṛṣṭapuṣṭa janānvitam
 45 abhiyāne tu pārthasya narair nagaravāsibhiḥ
     nagaraṃ rājamārgaś ca yathāvat samalaṃ kṛtam
 46 pāṇḍureṇa ca mālyena patākābhiś ca vedibhiḥ
     saṃvṛto rājamārgaś ca dhūpanaiś ca sudhūpitaḥ
 47 atha cūrṇaiś ca gandhānāṃ nānāpuṣpaiḥ priyaṅgubhiḥ
     mālyadāmabhir āsaktai rājaveśmābhisaṃvṛtam
 48 kumbhāś ca nagaradvāri vāripūrṇā dṛḍhā navāḥ
     kanyāḥ sumanasaś chāgāḥ sthāpitās tatra tatra ha
 49 tathā svalaṃ kṛtadvāraṃ nagaraṃ pāṇḍunandanaḥ
     stūyamānaḥ śubhair vākyaiḥ praviveśa suhṛdvṛtaḥ

 

SECTION XXXVIII

"Yudhishthira said, 'O holy and great ascetic, I desire to hear in detail what the duties of kings are and what the duties, in full, of all the four orders. I desire also to hear, O foremost of Brahmanas, what behaviour should be adopted in seasons of distress, and how I may subjugate the world by treading along the path of morality. This discourse on expiation, treating (at the same time) of fasts and capable of exciting great curiosity, fills me with joy. The practice of virtue and the discharge of kingly duties are always inconsistent with each other. For always thinking of how one may reconcile the two, my mind is constantly stupefied.'
"Vaisampayana continued, 'Then Vyasa, O monarch, that foremost of all persons conversant with the Vedas, casting his eyes upon that ancient
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and all-knowing person, viz., Narada, said, If, O king, thou wishest to hear of duties and morality in full, then ask Bhishma, O mighty-armed one, that old grandsire of the Kurus. Conversant with all duties and possessed of universal knowledge, that son of Bhagirathi will remove all the doubts in thy heart on the difficult subject of duties. That goddess, viz., the genius of the celestial river of three courses brought him forth. He saw with his physical eyes all the gods with Indra at their head. Having gratified with his dutiful services the celestial Rishis having Vrihaspati at their head, he acquired a knowledge of the duties of kings. That foremost one among the Kurus obtained a knowledge also of that science, with its interpretations, with Usanas and that regenerate one who is the preceptor of the celestials know. Having practised rigid vows, that mighty-armed one acquired a knowledge of all the Vedas and their branches, from Vasishtha and from Chyavana of Bhrigu's race. In olden days he studied under the eldest-born son of the Grandsire himself, viz., Sanatkumara of blazing splendour, well conversant with the truths of mental and spiritual science. He learnt the duties in full of the Yatis from the lips of Markandeya. The bull among men obtained all weapons from Rama and Sakra. Although born among human beings, his death itself is still under his own control. Although childless, yet he has many regions of bliss hereafter as heard by us. Regenerate Rishis of great merit were always his courtiers. There is nothing among objects that should be known that is unknown to him. Conversant with all duties and acquainted with all the subtle truths of morality, even he will discourse to thee upon duty and morality. Go unto him before he abandons his life breath. Thus addressed by him, the high-souled son of Kunti, of great wisdom, said the following words unto Satyavati's son Vyasa, that first of eloquent men.'
"Yudhishthira said, 'Having caused a great and horrid slaughter of kinsmen, I have become an offender against all and a destroyer of the earth. Having caused that Bhishma himself, that warrior who always fought fairly, to be slain by the aid of deceit, how shall I approach him for asking him (about duties and morality)?'
"Vaisampayana continued, 'Moved by the desire of benefiting all the four orders, the mighty armed and high-souled chief of Yadu's race once more addressed that foremost of kings (in the following words).'
"Vasudeva said, 'It behoveth thee not to show such pertinacity in grief. Do that, O best of kings, which the holy Vyasa has said. The Brahmanas, O mighty-armed one, and these thy brothers of great energy, stand before thee beseechingly like persons beseeching the deity of the clouds at the close of summer. The unslain remnant of the assembled kings, and the people belonging to all the four orders of thy kingdom of Kurujangala, O king, are here. For the sake of doing what is agreeable to these high-souled Brahmanas, in obedience also to the command of thy revered senior Vyasa of immeasurable energy, and at the request of out-selves that are thy well-wishers, and of Draupadi, O scorcher of foes, do what is agreeable to us, O slayer of foes, and what is beneficial to the world.'
"Vaisampayana continued. 'Thus addressed by Krishna, the high-souled
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king (Yudhishthira) of eyes like lotus petals, rose from his seat for the good of the whole world. The tiger among men, viz., Yudhishthira of great fame, besought by Krishna himself, by the Island-born (Vyasa), by Devasthana, by Jishnu, by these and many others, cast off his grief and anxiety. Fully conversant with the declarations of the Srutis, with the science that treats of the interpretation of those declarations, and with all that men usually hear and all that deserve to be heard, the son of Pandu obtained peace of mind and resolved upon that he should next do. Surrounded by all of them like the moon by the stars, the king, placing Dhritarashtra at the head of the train, set out for entering the city. Desirous of entering the city, Kunti's son Yudhishthira, conversant with every duty, offered worship unto the gods and thousands of Brahmanas. He then ascended a new and white car covered with blankets and deerskins, and unto which were yoked sixteen white bullocks possessed of auspicious marks, and which had been sanctified with Vedic mantras. Adored by panegyrists and bards, the king mounted upon that car like Soma riding upon his own ambrosial vehicle. His brother Bhima of terrible prowess took the reins. Arjuna held over his head a white umbrella of great effulgence. That white umbrella held upon the car looked beautiful like a star-decked white cloud in the firmament. The two heroic sons of Madri, viz., Nakula and Sahadeva, took up two yak-tails white as the rays of the moon and adorned with gems for fanning the king. The five brothers decked with ornaments, having ascended the car, O king, looked like the five elements (that enter into the composition of everybody). Riding upon another white car unto which were yoked steeds fleet as thought, Yuyutsu, O king, followed the eldest son of Pandu behind. Upon his own brilliant car of gold unto which were yoked Saivya and Sugriva, Krishna, with Satyaki, followed the Kurus. The eldest uncle of Pritha's son, O Bharata, accompanied by Gandhari, proceeded at the head of the train, upon a vehicle borne on the shoulders of men. The other ladies of the Kuru household, as also Kunti and Krishna, all proceeded on excellent vehicles, headed by Vidura. Behind followed a large number of cars and elephants decked with ornaments, and foot-soldiers and steeds. His praises chanted by sweet-voiced panegyrists and bards, the king proceeded towards the city called after the elephant. The progress, O mighty-armed one, of king Yudhishthira, became so beautiful that its like had never been on earth. Teeming with healthy and cheerful men, thy busy hum of innumerable voices was heard there. During the progress of Pritha's son, the city and its streets were adorned with gay citizens (all of whom had come out for honouring the king). The spot through which the king passed had been decked with festoons of flowers and innumerable banners. The streets of the city were perfumed with incense. The place was overlaid with powdered perfumes and flowers and fragrant plants, and hung over with garlands and wreaths. New metallic jars, full of water to the brim, were kept at the door of every house, and bevies of beautiful maidens of the fairest complexion stood at the particular spots. Accompanied by his friends, the son of Pandu, adored with sweet speeches, entered the city through its well-adorned gate.'"

 

Book 12
Chapter 39

 

 

 

1 [vaiṣampāyana]
      praveśane tu pārthānāṃ janasya puravāsinaḥ
      didṛkṣūṇāṃ sahasrāṇi samājagmur bahūny atha
  2 sa rājamārgaḥ śuśubhe samalaṃ kṛtacatvaraḥ
      yathā candrodaye rājan vardhamāno mahodadhiḥ
  3 gṛhāṇi rājamārge tu ratnavanti bṛhanti ca
      prākampanteva bhāreṇa strīṇāṃ pūrṇāni bhārata
  4 tāḥ śanair iva savrīḍaṃ praśaśaṃsur yudhiṣṭhiram
      bhīmasenārjunau caiva mādrīputrau ca pāṇḍavau
  5 dhanyā tvam asi pāñcāli yā tvaṃ puruṣasattamān
      upatiṣṭhasi kalyāṇi maharṣīn iva gautamī
  6 tava karmāṇy amoghāni vratacaryā ca bhāmini
      iti kṛṣṇāṃ mahārāja praśaśaṃsus tadā striyaḥ
  7 praśaṃsā vacanais tāsāṃ mithaḥ śabdaiś ca bhārata
      prītijaiś ca tadā śabdaiḥ puram āsīt samākulam
  8 tam atītya yathā yuktaṃ rājamārgaṃ yudhiṣṭhira
      alaṃ kṛtaṃ śobhamānam upāyād rājaveśma ha
  9 tataḥ prakṛtayaḥ sarvāḥ paurajānapadās tathā
      ūcuḥ kathāḥ karṇasukhāḥ samupetya tatas tataḥ
  10 diṣṭyā jayasi rājendra śatrūñ śatrunisūdana
     diṣṭyā rājyaṃ punaḥ prāptaṃ dharmeṇa ca balena ca
 11 bhava nas tvaṃ mahārāja rājeha śaradāṃ śatam
     prajāḥ pālaya dharmeṇa yathendras tridivaṃ nṛpa
 12 evaṃ rājakuladvāri maṅgalair abhipūjitaḥ
     āśīrvādān dvijair uktān pratigṛhya samantataḥ
 13 praviśya bhavanaṃ rājā devarājagṛhopamam
     śrutvā vijayasaṃyuktaṃ rathāt paścād avātarat
 14 praviśyābhyantaraṃ śrīmān daivatāny abhigamya ca
     pūjayām āsa ratnaiś ca gandhair mālyaiś ca sarvaśaḥ
 15 niścakrāma tataḥ śrīmān punar eva mahāyaśāḥ
     dadarśa brāhmaṇāṃś caiva so 'bhirūpān upasthitān
 16 sa saṃvṛtas tadā viprair āśīrvādavivakṣubhiḥ
     śuśubhe vimalaś candras tārāgaṇavṛto yathā
 17 tān sa saṃpūjayām āsa kaunteyo vidhivad dvijān
     dhaumyaṃ guruṃ puraskṛtya jyeṣṭhaṃ pitaram eva ca
 18 sumanomodakai ratnair hiraṇyena ca bhūriṇā
     gobhir vastraiś ca rājendra vividhaiś ca kim icchakaiḥ
 19 tataḥ puṇyāhaghoṣo 'bhūd divaṃ stabdhveva bhārata
     suhṛdāṃ harṣajananaḥ puṇyaḥ śrutisukhāvahaḥ
 20 haṃsavan neduṣāṃ rājan dvijānāṃ tatra bhāratī
     śuśruve vedaviduṣāṃ puṣkalārtha padākṣarā
 21 tato dundubhinirghoṣaḥ śaṅkhānāṃ ca manoramaḥ
     jayaṃ pravadatāṃ tatra svanaḥ prādurabhūn nṛpa
 22 niḥśabde ca sthite tatra tato viprajane punaḥ
     rājānaṃ brāhmaṇa chadmā cārvāko rākṣaso 'bravīt
 23 tatra duryodhana sakhā bhikṣurūpeṇa saṃvṛtaḥ
     sāṃkhyaḥ śikhī tridaṇḍī ca dhṛṣṭo vigatasādhvasaḥ
 24 vṛtaḥ sarvais tadā viprair āśīrvādavivakṣubhiḥ
     paraṃ sahasrai rājendra tapo niyamasaṃsthitaiḥ
 25 sa duṣṭaḥ pāpam āśaṃsan pāṇḍavānāṃ mahātmanām
     anāmantryaiva tān viprāṃs tam uvāca mahīpatim
 26 ime prāhur dvijāḥ sarve samāropya vaco mayi
     dhig bhavantaṃ ku nṛpatiṃ jñātighātinam astu vai
 27 kiṃ te rājyena kaunteya kṛtvemaṃ jñātisaṃkṣayam
     ghātayitvā gurūṃś caiva mṛtaṃ śreyo na jīvitam
 28 iti te vai dvijāḥ śrutvā tasya ghorasya rakṣasaḥ
     vivyathuś cukruśuś caiva tasya vākyapradharṣitāḥ
 29 tatas te brāhmaṇāḥ sarve sa ca rājā yudhiṣṭhiraḥ
     vrīḍitāḥ paramodvignās tūṣṇīm āsan viśāṃ pate
 30 [yudhisṭhira]
     prasīdantu bhavanto me praṇatasyābhiyācataḥ
     pratyāpannaṃ vyasaninaṃ na māṃ dhik kartum arhatha
 31 [vaiṣampāyana]
     tato rājan brāhmaṇās te sarva eva viśāṃ pate
     ūcur naitad vaco 'smākaṃ śrīr astu tava pārthiva
 32 jajñuś caiva mahātmānas tatas taṃ jñānacakṣuṣā
     brāhmaṇā veda vidvāṃsas tapobhir vimalī kṛtāḥ
 33 [brāhmaṇāh]
     eṣa duryodhana sakhā cārvāko nāma rākṣasaḥ
     parivrājakarūpeṇa hitaṃ tasya cikīrṣati
 34 na vayaṃ brūma dharmātman vyetu te bhayam īdṛśam
     upatiṣṭhatu kalyāṇaṃ bhavantaṃ bhrātṛbhiḥ saha
 35 [vaiṣampāyana]
     tatas te brāhmaṇāḥ sarve huṃkāraiḥ krodhamūrchitāḥ
     nirbhartsayantaḥ śucayo nijaghnuḥ pāparākṣasam
 36 sa papāta vinirdagdhas tejasā brahmavādinām
     mahendrāśaninirdagdhaḥ pādapo 'ṅkuravān iva
 37 pūjitāś ca yayur viprā rājānam abhinandya tam
     rājā ca harṣam āpede pāṇḍavaḥ sa suhṛjjanaḥ
 38 [vāsudeva]
     brāhmaṇās tāta loke 'sminn arcanīyāḥ sadā mama
     ete bhūmicarā devā vāg viṣāḥ suprasādakāḥ
 39 purā kṛtayuge tāta cārvāko nāma rākṣasaḥ
     tapas tepe mahābāho badaryāṃ bahu vatsaram
 40 chandyamāno vareṇātha brāhmaṇā sa punaḥ punaḥ
     abhayaṃ sarvabhūtebhyo varayām āsa bhārata
 41 dvijāvamānād anyatra prādād varamam uttamam
     abhayaṃ sarvabhūtebhyas tatas tasmai jagat prabhuḥ
 42 sa tu labdhavaraḥ pāpo devān amitavikramaḥ
     rākṣasas tāpayām āsa tīvrakarmā mahābalaḥ
 43 tato devāḥ sametyātha brāhmaṇam idam abruvan
     vadhāya rakṣasas tasya balaviprakṛtās tadā
 44 tān uvācāvyayo devo vihitaṃ tatra vai mayā
     yathāsya bhavitā mṛtyur acireṇaiva bhārata
 45 rājā duryodhano nāma sakhāsya bhavitā nṛpa
     tasya snehāvabaddho 'sau brāhmaṇān avamasyate
 46 tatrainaṃ ruṣitā viprā viprakārapradharṣitāḥ
     dhakṣyanti vāgbalāḥ pāpaṃ tato nāśaṃ gamiṣyati
 47 sa eṣa nihataḥ śete brahmadaṇḍena rākṣasaḥ
     cārvāko nṛpatiśreṣṭha mā śuco bharatarṣabha
 48 hatās te kṣatradharmeṇa jñātayas tava pārthiva
     svargatāś ca mahātmāno vīrāḥ kṣatriya puṃgavāḥ
 49 sa tvam ātiṣṭha kalyāṇaṃ mā te bhūd glānir acyuta
     śatrūñ jahi prajā rakṣa dvijāṃś ca pratipālaya

 

SECTION XXXIX

"Vaisampayana said, 'At the time the Parthas entered the city, thousands upon thousands of the citizens came out to behold the sight. The well-adorned squares and streets, with crowd swelling at each moment looked beautiful like the ocean swelling at the rise of the moon. The large mansions that stood on the street-sides, decked with every ornament and full of ladies, seemed to shake, O Bharata, with their weight. With soft and modest voices they uttered the praises of Yudhishthira, of Bhima and Arjuna, and of the two sons of Madri. And they said, 'Worthy of all praise art thou. O blessed princess of Panchala, that waitest by the side of those foremost of men even like Gautami by the side of the (seven) Rishis. Thy acts and vows have borne their fruits, O lady!' In this strain, O monarch, the ladies praised the princess Krishna. In consequence of those praises, O Bharata, and their speeches with one another, and the shouts of joy (uttered by the men' ), the city became filled with a loud uproar. Having passed through the streets with such behaviour as befitted him, Yudhishthira then entered the beautiful palace (of the Kurus) adorned with every ornament. The people belonging to the city and the provinces, approaching the palace, uttered speeches that were agreeable to his ears, 'By good luck, O foremost of kings, thou hast vanquished thy enemies, O slayer of foes! By good luck, thou hast recovered thy kingdom through virtue and prowess. Be, O foremost of kings, our monarch for a hundred years, and protect thy subjects virtuously like Indra protecting the denizens of heaven.' Thus adored at the palace-gate with blessed speeches, and accepting the benedictions uttered by the Brahmanas from every side, the king, graced with victory and the blessings of the people, entered the palace that resembled the mansion of Indra himself, and then descended from his car. Entering the apartments, blessed Yudhishthira approached the household gods and worshipped them with gems and scents and floral wreaths. Possessed of great fame and prosperity, the king came out once more and beheld a number of Brahmanas waiting with auspicious articles in their hands (for pronouncing benedictions on him). Surrounded by those Brahmanas desirous of uttering benedictions on him, the king looked beautiful like the spotless moon in the midst of the stars. Accompanied by his priest Dhaumya and his eldest uncle, the son of Kunti cheerfully worshipped, with due rites, those Brahmanas with (gift of) sweets, gems, and gold in profusion, and kine and robes, O monarch, and with diverse other articles that each desired. Then loud shouts of 'This is a blessed day' arose, filling the entire welkin, O Bharata. Sweet to the ear, that sacred sound was highly gratifying to the friends and well-wishers (of the Pandavas). The king heard that sound uttered by those learned Brahmanas and that was as loud and clear as the sound of a flock of swans. He listened also to the speeches, fraught with melodious words and grave import, of those persons well conversant with the Vedas. Then, O king, the peal of drums and the delightful blare of conchs, indicative of triumph, arose. A little while after when the Brahmanas had become silent, a Rakshasa of the
p. 82
name of Charvaka, who had disguised himself as a Brahmana, addressed the king. He was a friend of Duryodhana and stood therein the garb of a religious mendicant. With a rosary, with a tuft of hair on his head, and with the triple staff in his hand, he stood proudly and fearlessly in the midst of all those Brahmanas that had come there for pronouncing benedictions (upon the king), numbering by thousands, O king, and all of whom were devoted to penances and vows. That wicked wight, desirous of evil unto the high-souled Pandavas and without having consulted those Brahmanas, said these words unto the king.'
"Charvaka said, 'All these Brahmanas, making me their spokesman, are saying, 'Fie on thee! Thou art a wicked king. Thou art a slayer of kinsmen. What shalt thou gain, O son of Kunti, by having thus exterminated thy race? Having slain also thy superiors and preceptor, it is proper for thee to cast away thy life.' Hearing these words of that wicked Rakshasa the Brahmanas there became deeply agitated. Stung by that speech, they made a loud uproar. And all of them, with king Yudhishthira. O monarch, became speechless from anxiety and shame.'
"Yudhishthira said, 'I bow down to you and beseech you humbly, be gratified with me. It doth not behove you to cry fie on me. I shall soon lay down my life.' 1
"Vaisampayana continued, 'Then all those Brahmanas, O king, loudly said, 'These are not our words. Prosperity to thee, O monarch!' Those high-souled persons, conversant with the Vedas, with understanding rendered clear by penances, then penetrated the disguise of the speaker by means of their spiritual sight.' And they said, 'This is the Rakshasa Charvaka, the friend of Duryodhana. Having put on the garb of a religious mendicant, he seeks the good of his friend Duryodhana. We have not, O thou of righteous soul, said anything of the kind. Let this anxiety of thine be dispelled. Let prosperity attend upon thee with thy brothers.'
"Vaisampayana continued, 'These Brahmanas then, insensate with rage, uttered the sound Hun. Cleansed of all sins, they censured the sinful Rakshasa and slew him there (with that very sound). Consumed by the energy of those utterers of Brahma, Charvaka fell down dead, like a tree with all its sprouts blasted by the thunder of Indra. Duly worshipped, the Brahmanas went away, having gladdened the king with their benedictions. The royal son of Pandu also, with all his friends, felt great happiness.

 

Book 12
Chapter 40

 

 

 1 [vaiṣampāyana]
      tataḥ kuntīsuto rājā gatamanyur gatajvaraḥ
      kāñcane prāṅmukho hṛṣṭo nyaṣīdat paramāsane
  2 tam evābhimukhau pīṭhe sevyāstaraṇa saṃvṛte
      sātyakir vāsudevaś ca niṣīdatur ariṃdamau
  3 madhye kṛtvā tu rājānaṃ bhīmasenārjunāv ubhau
      niṣīdatur mahātmānau ślakṣṇayor maṇipīṭhayoḥ
  4 dānte śayyāsane śubhre jāmbūnadavibhūṣite
      pṛthāpi sahadevena sahāste nakulena ca
  5 sudharmā viduro dhaumyo dhṛtarāṣṭraś ca kauravaḥ
      niṣedur jvalanākāreṣv āsaneṣu pṛthak pṛthak
  6 yuyutsuḥ saṃjayaś caiva gāndhārī ca yaśasvinī
      dhṛtarāṣṭro yato rājā tataḥ sarva upāviśan
  7 tatropaviṣṭo dharmātmā śvetāḥ sumanaso 'spṛśat
      svastikān akṣatān bhūmiṃ suvarṇaṃ rajataṃ maṇīn
  8 tataḥ prakṛtayaḥ sarvāḥ puraskṛtya purohitam
      dadṛśur dharmarājānam ādāya bahu maṅgalam
  9 pṛthivīṃ ca suvarṇaṃ ca ratnāni vividhāni ca
      ābhiṣecanikaṃ bhāṇḍaṃ sarvasaṃbhāra saṃbhṛtam
  10 kāñcanaudumbarās tatra rājatāḥ pṛthivī mayāḥ
     pūrṇakumbhāḥ sumanaso lājā barhīṃṣi gorasāḥ
 11 śamī palāśapuṃnāgāḥ samidho madhusarpiṣī
     sruva audumbaraḥ śaṅkhās tathā hemavibhūṣitāḥ
 12 dāśārheṇābhyanujñātas tatra dhaumyaḥ purohitaḥ
     prāgudak pravaṇāṃ vedīṃ lakṣaṇenopalipya ha
 13 vyāghracarmottare ślakṣṇe sarvatobhadra āsane
     dṛḍhapādapratiṣṭhāne hutāśanasamatviṣi
 14 upaveśya mahātmānaṃ kṛṣṇāṃ ca drupadātma jām
     juhāva pāvakaṃ dhīmān vidhimantrapuraskṛtam
 15 abhyaṣiñcat patiṃ pṛthvyāḥ kuntīputraṃ yudhiṣṭhiram
     dhṛtarāṣṭraś ca rājarṣiḥ sarvāḥ prakṛtayas tathā
 16 tato 'nuvādayām āsuḥ paṇavānakadundubhīḥ
     dharmarājo 'pi tat sarvaṃ pratijagrāha dharmataḥ
 17 pūjayām āsa tāṃś cāpi vidhivad bhūridakṣiṇaḥ
     tato niṣkasahasreṇa brāhmaṇān svasti vācayat
     vedādhyayanasaṃpannāñ śīlavṛttasamanvitān
 18 te prītā brāhmaṇā rājan svasty ūcur jayam eva ca
     haṃsā iva ca nardantaḥ praśaśaṃsur yudhiṣṭhiram
 19 yudhiṣṭhira mahābāho diṣṭyā jayasi pāṇḍava
     diṣṭyā svadharmaṃ prāpto 'si vikrameṇa mahādyute
 20 diṣṭyā gāṇḍīvadhanvā ca bhīmasenaś ca pāṇḍavaḥ
     tvaṃ cāpi kuśalī rājan mādrīputrau ca pāṇḍavau
 21 muktā vīra kṣayād asmāt saṃgrāmān nihatadviṣaḥ
     kṣipram uttarakālāni kuru kāryāṇi pāṇḍava
 22 tataḥ pratyarcitaḥ sadbhir dharmarājo yudhiṣṭhiraḥ
     pratipede mahad rājyaṃ suhṛdbhiḥ saha bhārata

 

SECTION XL

"Vaisampayana said, 'Then Devaki's son Janardana of universal knowledge addressed king Yudhishthira who stood there with his brothers, saying, 'In this world, O sire, Brahmanas are always the objects of worship with me. They are gods on earth having poison in their speech, and are exceedingly easy to gratify. Formerly, in the Krita age, O king, a Rakshasa of the name of Charvaka, O mighty-armed one, performed austere penances for many years in Vadari. Brahman repeatedly solicited him to ask for boons. At last the Rakshasa solicited the boon, O Bharata, of immunity from fear at the hand of every being in the universe. The Lord of the universe gave that high boon of immunity from fear at the hands of all creatures, subject to the only limitation that he should be careful of how he offended the Brahmanas. Having obtained that boon, the sinful and mighty Rakshasa of fierce deeds and great prowess began to give pain to the gods. The gods, persecuted by the might of the Rakshasa, assembling together, approached Brahman, for compassing their foe's destruction. The eternal and unchangeable god answered them, O Bharata, saying, 'I have already arranged the means by which the death of this Rakshasa may soon be brought about. There will be a king of the name of Duryodhana. Among men, he will be the friend of this wight. Bound by affection towards him, the Rakshasa will insult the Brahmanas. Stung by the wrong he will inflict upon them, the Brahmanas, whose might consists in speech, will in wrath censure him at which he will meet with destruction. Even that Rakshasa Charvaka, O foremost of kings, slain by the curse of the Brahmanas, lies there deprived of life. Do not, O bull of Bharata's race, give way to grief. The kinsmen, O king, have all perished in the observance of Kshatriya duties. Those butts among Kshatriyas, those high-souled heroes, have all gone to heaven. Do thou attend to thy duties now. O thou of unfading glory, let no grief be thine. Stay thy foes, protect thy subjects, and worship the Brahmanas.'"

 

 

Book 12
Chapter 41

 

 

 

 1 [vaiṣampāyana]
      prakṛtīnāṃ tu tad vākyaṃ deśakālopasaṃhitam
      śrutvā yudhiṣṭhiro rājāthottaraṃ pratyabhāṣata
  2 dhanyāḥ pāṇḍusutā loke yeṣāṃ brāhmaṇapuṃgavāḥ
      tathyān vāpy atha vātathyān guṇān āhuḥ samāgatāḥ
  3 anugrāhyā vayaṃ nūnaṃ bhavatām iti me matiḥ
      yatraivaṃ guṇasaṃpannān asmān brūtha vimatsarāḥ
  4 dhṛtarāṣṭro mahārājaḥ pitā no daivataṃ param
      sāśane 'sya priye caiva stheyaṃ matpriya kāṅkṣibhiḥ
  5 etadarthaṃ hi jīvāmi kṛtvā jñātivadhaṃ mahat
      asya śuśrūṣaṇaṃ kāryaṃ mayā nityam atandriṇā
  6 yadi cāham anugrāhyo bhavatāṃ suhṛdāṃ tataḥ
      dhṛtarāṣṭre yathāpūrvaṃ vṛttiṃ vartitum arhatha
  7 eṣa nātho hi jagato bhavatāṃ ca mayā saha
      asyaiva pṛthivī kṛtsnā pāṇḍavāḥ sarva eva ca
      etan manasi kartavyaṃ bhavadbhir vacanaṃ mama
  8 anugamya ca rājānaṃ yatheṣṭaṃ gamyatām iti
      paurajānapadān sarvān visṛjya kurunandanaḥ
      yauvarājyena kauravyo bhīmasenam ayojayat
  9 mantre ca niścaye caiva ṣāṅguṇyasya ca cintane
      viduraṃ buddhisaṃpannaṃ prītimān vai samādiśat
  10 kṛtākṛta parijñāne tathāya vyayacintane
     saṃjayaṃ yojayām āsa ṛddham ṛddhair guṇair yutam
 11 balasya parimāṇe ca bhakta vetanayos tathā
     nakulaṃ vyādiśad rājā karmiṇām anvavekṣaṇe
 12 paracakroparodhe ca dṛptānāṃ cāvamardane
     yudhiṣṭhiro mahārājaḥ phalgunaṃ vyādideśa ha
 13 dvijānāṃ veda kāryeṣu kāryeṣv anyeṣu caiva hi
     dhaumyaṃ purodhasāṃ śreṣṭhaṃ vyādideśa paraṃtapaḥ
 14 sahadevaṃ samīpasthaṃ nityam eva samādiśat
     tena gopyo hi nṛpatiḥ sarvāvastho viśāṃ pate
 15 yān yān amanyad yogyāṃś ca yeṣu yeṣv iha karmasu
     tāṃs tāṃs teṣv eva yuyuje prīyamāṇo mahīpatiḥ
 16 viduraṃ saṃjayaṃ caiva yuyutsuṃ ca mahāmatim
     abravīt paravīra ghno dharmātmā dharmavatsalaḥ
 17 utthāyotthāya yat kāryam asya rājñaḥ pitur mama
     sarvaṃ bhavadbhiḥ kartavyam apramattair yathātatham
 18 paurajānapadānāṃ ca yāni kāryāṇi nityaśaḥ
     rājānaṃ samanujñāpya tāni kāryāṇi dharmataḥ

 

SECTION XLI

"Vaisampayana said, 'The royal son of Kunti, freed from grief and the fever of his heart, took his seat, with face eastwards, on excellent seat made of gold. On another seat, beautiful and blazing and made of gold, sat with face directed towards him, those two chastisers of foes, viz., Satyaki and Vasudeva. Placing the king in their midst, on his two sides sat Bhima and Arjuna upon two beautiful seats adorned with gems. Upon a white throne of ivory, decked with gold, sat Pritha with Sahadeva and Nakula. Sudharman, 1
p. 84
and Vidura, and Dhaumya, and the Kuru king Dhritarashtra, each sat separately on separate seats that blazed with the effulgence of fire. Yuyutsu and Sanjaya and Gandhari of great fame, all sat down where king Dhritarashtra had taken his seat. The righteous-souled king, seated there, touched the beautiful white flowers, Swastikas, vessels full of diverse articles, earth, gold, silver, and gems, (that were placed before him). Then all the subjects, headed by the priest, came to see king Yudhishthira, bringing with them diverse kinds of auspicious articles. Then earth, and gold, and many kinds of gems, and all the things in profusion that were necessary for the performance of the coronation rite, were brought there. There were golden jars full to the brim (with water), and those made of copper and silver and earth, and flowers, and fried paddy, and Kusa grass, and cow's milk, and (sacrificial) fuel consisting of the wood of Sami, Pippala, and Palasa, and honey and clarified butter and (sacrificial) ladles made of Udumvara, and conches adorned with gold. 1 Then the priest Dhaumya, at the request of Krishna, constructed, according to rule, an altar gradually inclining towards the cast and the north. Causing the high-souled Yudhishthira then, with Krishna the daughter of Drupada, to be seated upon a handsome seat, called Sarvatobhadra, with firm feet and covered with tiger-skin and blazing with effulgence, began to pour libations of clarified butter (upon the sacrificial fire) with proper mantras. Then he of Dasaratha's race, rising from his seat, took up the sanctified conch, poured the water it contained upon the head of that lord of earth, viz., Yudhishthira, the son of Kunti. The royal sage Dhritarashtra and all the subjects also did the same at the request of Krishna. The son of Pandu then, with his brothers, thus bathed with the sanctified water of the conch, looked exceedingly beautiful. Then Panavas and Anakas and drums were beaten. King Yudhishthira the just duly accepted the gifts made unto him by the subjects. Always giving away presents in profusion in all his sacrifices, the king honoured his subjects in return. He gave a thousand nishkas unto the Brahmanas that uttered (especial) benedictions on him. All of them had studied the Vedas and were endued with wisdom and good behaviour. Gratified (with gifts), the Brahmanas, O king, wished him prosperity and victory, and with voice melodious like that of swans, uttered his praises, saying, 'O Yudhishthira of mighty arms, by good luck, O son of Pandu, victory has been thine. By good luck, O thou of great splendour, thou hast recovered thy position through prowess. By good luck, the wielder of Gandiva, and Bhimasena, and thyself, O king, and the two sons of Madri, are all well, having slain your foes and escaped with life from the battle, so destructive of heroes. Do thou, O Bharata, attend without delay to those acts that should next be done.' Thus adored by those pious men, king Yudhishthira the just, with his friends, became installed on the throne of a large kingdom, O Bharata!'"

 

 

Book 12
Chapter 42

 

 

 

 1 [vaiṣampāyana]
      tato yudhiṣṭhiro rājā jñātīnāṃ ye hatā mṛdhe
      śrāddhāni kārayām āsa teṣāṃ pṛthag udāradhīḥ
  2 dhṛtarāṣṭro dadau rājā putrāṇām aurdhvadehikam
      sarvakāmaguṇopetam annaṃ gāś ca dhanāni ca
      ratnāni ca vicitrāṇi mahārhāṇi mahāyaśāḥ
  3 yudhiṣṭhiras tu karṇasya droṇasya ca mahātmanaḥ
      dhṛṣṭadyumnābhimanyubhyāṃ haiḍimbasya ca rakṣasaḥ
  4 virāṭaprabhṛtīnāṃ ca suhṛdām upakāriṇām
      drupada draupadeyānāṃ draupadyā sahito dadau
  5 brāhmaṇānāṃ sahasrāṇi pṛthag ekaikam uddiśan
      dhanaiś ca vastrai ratnaiś ca gobhiś ca samatarpayat
  6 ye cānye pṛthivīpālā yeṣāṃ nāsti suhṛjjanaḥ
      uddiśyoddiśya teṣāṃ ca cakre rājaurdhvadaihikam
  7 sabhāḥ prapāś ca vividhās taḍāgāni ca pāṇḍavaḥ
      suhṛdāṃ kārayām āsa sarveṣām aurdhvadaihikam
  8 sa teṣām anṛṇo bhūtvā gatvā lokeṣv avācyatām
      kṛtakṛtyo 'bhavad rājā prajā dharmeṇa pālayan
  9 dhṛtarāṣṭraṃ yathāpūrvaṃ gāndhārīṃ viduraṃ tathā
      sarvāṃś ca kauravāmātyān bhṛtyāṃś ca samapūjayat
  10 yāś ca tatra striyaḥ kāś cid dhatavīrā hatātma jāḥ
     sarvās tāḥ kauravo rājā saṃpūjyāpālayad ghṛṇī
 11 dīnāndha kṛpaṇānāṃ ca gṛhācchādana bhojanaiḥ
     ānṛśaṃsya paro rājā cakārānugrahaṃ prabhuḥ
 12 sa vijitya mahīṃ kṛtsnām ānṛṇyaṃ prāpya vairiṣu
     niḥsapatnaḥ sukhī rājā vijahāra yudhiṣṭhiraḥ

 

 

SECTION XLII

"Vaisampayana said, 'Having heard those words, suitable to time and place, of his subjects, king Yudhishthira answered them in the following words, 'Great must be the sons of Pandu, in sooth, whose merits, true or false, are thus recited by such foremost of Brahmanas assembled together. Without doubt, we are all objects of favour with you since you so freely describe us to be possessed of such attributes. King Dhritarashtra, however, is our father and god. If ye desire to do what is agreeable to me, always render your obedience to him and what is agreeable to him. Having slaughtered all my kinsmen, I live for him alone. My great duty is to always serve him in every respect with watchfulness. If ye, as also my friends, think that I should be an object of favour with you and them, let me then request you all to show the same behaviour towards Dhritarashtra as ye used to show before. He is the lord of the world, of yourselves, and of myself. The whole world, with the Pandavas, belongs to him. Ye should always bear these words of mine in your minds.' The king then told them to go whithersoever they liked. Having dismissed the citizens and the people of the provinces, the delighter of the Kurus appointed his brother Bhimasena as Yuvaraja. And he cheerfully appointed Vidura of great intelligence for assisting him with his deliberations and for overlooking the sixfold requirements of the state. 1 And he appointed Sanjaya of mature years and possessed of every accomplishment, as general director and supervisor of the finances. And the king appointed Nakula for keeping the register of the forces, for giving them food and pay and for supervising other affairs of the army. And king Yudhishthira appointed Phalguna for resisting hostile forces and chastising the wicked. And he appointed Dhaumya, the foremost of priests, to attend daily to the Brahmanas and all rites in honour of the gods and other acts of a religious kind. And he appointed Sahadeva to always remain by his side, for the king thought, O monarch, that he should under all circumstances be protected by that brother of his. And the king cheerfully employed others in other acts according as he deemed them fit. That slayer of hostile heroes, viz., the righteous-souled king Yudhishthira, ever devoted to virtue, commanded Vidura and the high-souled Yuyutsu, saying, 'You should always with alacrity and attention do everything that my royal father Dhritarashthra wishes. Whatever also should be done in respect of the citizens and the residents of the provinces should be accomplished by you in your respective departments, after taking the king's permission.'"

 

 

Book 12
Chapter 43

 

1 [vaiṣampāyana]
      abhiṣikto mahāprājño rājyaṃ prāpya yudhiṣṭhiraḥ
      dāśārhaṃ puṇḍarīkākṣam uvāca prāñjaliḥ śuciḥ
  2 tava kṛṣṇa prasādena nayena ca balena ca
      buddhyā ca yaduśārdūla tathā vikramaṇena ca
  3 punaḥ prāptam idaṃ rājyaṃ pitṛpaitāmahaṃ mayā
      namas te puṇḍarīkākṣa punaḥ punar ariṃdama
  4 tvām ekam āhuḥ puruṣaṃ tvām āhuḥ sātvatāṃ patim
      nāmabhis tvāṃ bahuvidhaiḥ stuvanti paramarṣayaḥ
  5 viśvakarman namas te 'stu viśvātman viśvasaṃbhava
      viṣṇo jiṣṇo hare kṛṣṇa vaikuṇṭha puruṣottama
  6 adityāḥ saptarātraṃ tu purāṇe garbhatāṃ gataḥ
      pṛśni garbhas tvam evaikas triyugaṃ tvāṃ vadanty api
  7 śuci śravā hṛṣīkeśo ghṛtārcir haṃsa ucyase
      tricakṣuḥ śambhur ekas tvaṃ vibhur dāmodaro 'pi ca
  8 varāho 'gnir bṛhad bhānur vṛṣaṇas tārkṣya lakṣaṇaḥ
      anīka sāhaḥ puruṣaḥ śipi viṣṭa uru kramaḥ
  9 vāciṣṭha ugraḥ senānīḥ satyo vājasanir guhaḥ
      acyutaś cyāvano 'rīṇāṃ saṃkṛtir vikṛtir vṛṣaḥ
  10 kṛtavartmā tvam evādrir vṛṣagarbho vṛṣā kapiḥ
     sindhukṣid ūrmis trikakut tridhāmā trivṛd acyuta
 11 saṃrād virāṭ svarāṭ caiva surarāḍ dharmado bhavaḥ
     vibhur bhūr abhibhūḥ kṛṣṇaḥ kṛṣṇavartmā tvam eva ca
 12 sviṣṭakṛd bhiṣag āvartaḥ kapilas tvaṃ ca vāmanaḥ
     yajño dhruvaḥ pataṃgaś ca jayatsenas tvam ucyase
 13 śikhaṇḍī nahuṣo babhrur divaspṛk tvaṃ punar vasuḥ
     subabhrur ukṣo rukmas tvaṃ suṣeṇo dundubhis tathā
 14 gabhastinemiḥ śrīpadmaṃ puṣkaraṃ puṣpadhāraṇaḥ
     ṛbhur vibhuḥ sarvasūkṣmas tvaṃ sāvitraṃ ca paṭhyase
 15 ambhonidhis tvaṃ brahmā tvaṃ pavitraṃ dhāma dhanva ca
     hiraṇyagarbhaṃ tvām āhuḥ svadhā svāhā ca keśava
 16 yonis tvam asya pralayaś ca kṛṣṇa; tvam evedaṃ sṛjasi viśvam agre
     viśvaṃ cedaṃ tvadvaśe viśvayone; namo 'stu te śārṅgacakrāsi pāṇe
 17 evaṃ stuto dharmarājena kṛṣṇaḥ; sabhāmadhye prītimān puṣkarākṣaḥ
     tam abhyanandad bhārataṃ puṣkalābhir; vāgbhir jyeṣṭhaṃ pāṇḍavaṃ yādavāgryaḥ

 

SECTION XLIII

"Vaisampayana said, 'After this king Yudhishthira of magnanimous soul caused the Sraddha rites to be performed of every one of his kinsmen slain in battle. King Dhritarashtra also of great fame, gave away, for the good of his sons in the other world, excellent food, and kine, and much wealth, and many beautiful and costly gems (unto the Brahmanas). Yudhishthira accompanied by Draupadi, gave much wealth for the sake of Drona and the high-souled Karna, of Dhrishtadyumna and Abhimanyu, of the Rakshasa Ghatotkacha, the son of Hidimva, and of Virata, and his other well-wishers that had served him loyally, and of Drupada and the five sons of Draupadi. For the sake of each of these, the king gratified thousands of Brahmanas with gifts of wealth and gems, and kine and clothes. The king performed the Sraddha rite for the good in the next world, of every one of those kings also who had fallen in the battle without leaving kinsmen or friends behind. And the king also, for the good of the souls of all his friends, caused houses to be founded for the distribution of food, and places for the distribution of water, and tanks to be excavated in their names. Thus paying off the debt he owed to them and avoiding the chance of censure in the world, 1 the king became happy and continued to protect his subjects religiously. He showed due honour, as before, unto Dhritarashtra, and Gandhari, and Vidura, and unto all the superior Kauravas and unto all the officers. Full of kindness, the Kuru king honoured and protected all those ladies also who had, in consequence of the battle, been deprived of their heroic husbands and sons. The puissant king, with great compassion, extended his favours to the destitute and the blind and the helpless by giving them food, clothes and shelter. Freed from foes and having conquered the whole Earth, king Yudhishthira began to enjoy great happiness.'"

 

 

Book 12
Chapter 44

 

 

1 [vaiṣampāyana]
      tato visarjayām āsa sarvāḥ prakṛtayo nṛpaḥ
      viviśuś cābhyanujñātā yathā svāni gṛhāṇi ca
  2 tato yudhiṣṭhiro rājā bhīmaṃ bhīmaparākramam
      sāntvayann abravīd dhīmān arjunaṃ yamajau tathā
  3 śatrubhir vividhaiḥ śastraiḥ kṛttadehā mahāraṇe
      śrāntā bhavantaḥ subhṛśaṃ tāpitāḥ śokamanyubhiḥ
  4 araṇye duḥkhavasatīr matkṛte puruṣottamāḥ
      bhavadbhir anubhūtāś ca yathā ku puruṣais tathā
  5 yathāsukhaṃ yathājoṣaṃ jayo 'yam anubhūyatām
      viśrāntāṁl labdhavijñānāñ śvaḥ sametāsi vaḥ punaḥ
  6 tato duryodhana gṛhaṃ prāsādair upaśobhitam
      bahuratnasamākīrṇaṃ dāsīdāsa samākulam
  7 dhṛtarāṣṭrābhyanujñātaṃ bhrātrā dattaṃ vṛkodaraḥ
      pratipede mahābāhur mandaraṃ maghavān iva
  8 yathā duryodhana gṛhaṃ tathā duḥśāsanasya ca
      prāsādamālā saṃyuktaṃ hematoraṇa bhīṣitam
  9 dāsīdāsa susaṃpūrṇaṃ prabhūtadhanadhānyavat
      pratipede mahābāhur arjuno rājaśāsanāt
  10 durmarṣaṇasya bhavanaṃ duḥśāsana gṛhād varam
     kuberabhavanaprakhyaṃ maṇihemavibhūṣitam
 11 nakulāya varārhāya karśitāya mahāvane
     dadau prīto mahārāja dharmarājo yudhiṣṭhiraḥ
 12 durmukhasya ca veśmāgryaṃ śrīmat kanakabhūṣitam
     pūrṇaṃ padmadalākṣīṇāṃ strīṇāṃ śayanasaṃkulam
 13 pradadau sahadevāya satataṃ priyakāriṇe
     mumude tac ca labdhvā sa kailāsaṃ dhanado yathā
 14 yuyutsur viduraś caiva saṃjayaś ca mahādyutiḥ
     sudharmā caiva dhaumyaś ca yathā svaṃ jagmur ālayān
 15 saha sātyakinā śaurir arjunasya niveśanam
     viveśa puruṣavyāghro vyāghro giriguhām iva
 16 tatra bhakṣānna pānais te samupetāḥ sukhoṣitāḥ
     sukhaprabuddhā rājānam upatasthur yudhiṣṭhiram

 

SECTION XLIV

"Vaisampayana said, 'Having got back the kingdom, king Yudhishthira of great wisdom and purity, after the ceremony of installation had been over, joining his hands together, addressed the lotus-eyed Krishna of Dasarha's race, saying, 'Through thy grace, O Krishna, through thy policy and might and intelligence and prowess, O tiger among the Yadus, I have got back this ancestral kingdom of mine. O thou of eyes like lotus leaves, I repeatedly bow to thee, O chastiser of foes! Thou hast been called the One only Being. Thou hast been said to be the refuge of all worshippers. The regenerate ones adore
p. 87
thee under innumerable names. 1 Salutations to thee, O Creator of the Universe! Thou art the soul of the Universe and the Universe hath sprung from thee. Thou art Vishnu, thou art Jishnu, thou art Hari, thou art Krishna, thou art Vaikuntha, and thou art the foremost of all beings. Thou hast, as said in the Puranas, taken thy birth seven times in the womb of Aditi. It was thou that tookest birth in the womb of Prishni. 2 The learned say that thou art the three Yugas. 3 All thy achievements are sacred. Thou art the lord of our senses. Thou art the great Lord worshipped in sacrifices. Thou art called the great swan. Thou art three-eyed Sambhu. Thou art One, though known as Vibhu and Damodara. Thou art the great Boar, thou art Fire, thou art the Sun, thou hast the bull for the device on thy banner, and thou hast Garuda also as thy device. Thou art the grinder of hostile hosts, thou art the Being that pervadest every form in the universe and thou art of irresistible prowess. Thou art the foremost of all things, thou art fierce, thou art the generalissimo in battle, thou art the Truth, thou art the giver of food, and thou art Guha (the celestial generalissimo); Thyself unfading, thou causest thy foes to fade and waste. Thou art the Brahmana of pure blood, and thou art those that have sprung from intermixture. Thou art great. Thou walkest on high, thou art the mountains, and thou art called Vrishadarbha and Vrishakapi. Thou art the Ocean, thou art without attributes, thou hast three humps, thou hast three abodes, and thou takest human forms on earth, descending from heaven. Thou art Emperor, thou art Virat, and thou art Swarat. 4 Thou art the Chief of the celestials, and thou art the cause whence the Universe has sprung. Thou art Almighty, thou art existence in every form, thou art without form, thou art Krishna, and thou art fire. Thou art the Creator, thou art the sire of the celestial physicians, thou art (the sage) Kapila, and thou art the Dwarf. 5 Thou art Sacrifice embodied, thou art Dhruva, 6 thou art Garuda, and thou art called Yajnasena. Thou art Sikhandin, thou art Nahusha, and thou art Vabhru. Thou art the constellation Punarvasu extended in the firmament, Thou art exceedingly tawny in hue, thou art the sacrifice known by the name of Uktha, thou art Sushena, thou art the drum (that sends forth its sound on every side). The track of thy car-wheels is light. Thou art the lotus of Prosperity, thou art the cloud called Pushkara, and thou art decked with floral wreaths. Thou art affluent, thou art puissant, thou art the most subtle, and it is thou whom the Vedas describe. Thou art the great receptacle of waters, thou art Brahman, thou art the sacred refuge, and thou knowest the abodes of all. Thou art called Hiranyagarbha, thou art the sacred mantras swadha
p. 88
and swaha, thou art Kesava. Thou art the cause whence all this hath sprung, and thou art its dissolution. In the beginning it is thou that createst the universe. This universe is under thy control, O Creator of the universe! Salutations to thee, O wielder of Sarnga, discus and sword!' Thus hymned by king Yudhishthira the just in the midst of the court, the lotus-eyed Krishna became pleased. That foremost one of the Yadavas then began to gladden the eldest son of Pandu with many agreeable speeches."

 

 

Book 12
Chapter 45

 

 

 

 1 [janamejaya]
      prāpya rājyaṃ mahātejā dharmarājo yudhiṣṭhiraḥ
      yad anyad akarod vipra tan me vaktum ihārhasi
  2 bhagavān vā hṛṣīkeśas trailokyasya paro guruḥ
      ṛṣe yad akarod vīras tac ca vyākhyātum arhasi
  3 [vaiṣampāyana]
      śṛṇu rājendra tattvena kīrtyamānaṃ mayānagha
      vāsudevaṃ puraskṛtya yad akurvata pāṇḍavāḥ
  4 prāpya rājyaṃ mahātejā dharmarājo yudhiṣṭhiraḥ
      cāturvarṇyaṃ yathāyogaṃ sve sve dharme nyaveśayat
  5 brāhmaṇānāṃ sahasraṃ ca snātakānāṃ mahātmanām
      sahasraniṣkam ekaikaṃ vācayām āsa pāṇḍavaḥ
  6 tathānujīvino bhṛtyān saṃśritān atithīn api
      kāmaiḥ saṃtarpayām āsa kṛpaṇāṃs tarkakān api
  7 purohitāya dhaumyāya prādād ayutaśaḥ sa gāḥ
      dhanaṃ suvarṇaṃ rajataṃ vāsāṃsi vividhāni ca
  8 kṛpāya ca mahārāja guruvṛttam avartata
      vidurāya ca dharmātmā pūjāṃ cakre yatavrataḥ
  9 bhakṣānna pānair vividhair vāsobhiḥ śayanāsanaiḥ
      sarvān saṃtoṣayām āsa saṃśritān dadatāṃ varaḥ
  10 labdhapraśamanaṃ kṛtvā sa rājā rājasattama
     yuyutsor dhātarāṣṭrasya pūjāṃ cakre mahāyaśāḥ
 11 dhṛtarāṣṭrāya tad rājyagāndhāryai vidurāya ca
     nivedya svasthavad rājann āste rājā yudhiṣṭhiraḥ
 12 tathā sarvaṃ sa nagaraṃ prasādya janamejaya
     vāsudevaṃ mahātmānam abhyagacchat kṛtāñjaliḥ
 13 tato mahati paryaṅke maṇikāñcanabhūṣite
     dadarśa kṛṣṇam āsīnaṃ nīlaṃ merāv ivāmbudam
 14 jājvalyamānaṃ vapuṣā divyābharaṇabhūṣitam
     pītakauśeyasaṃvītaṃ hemnīvopahitaṃ maṇim
 15 kaustubhena uraḥsthena maṇinābhi virājitam
     udyatevodayaṃ śailaṃ sūryeṇāpta kirīṭinam
     naupamyaṃ vidyate yasya triṣu lokeṣu kiṃ cana
 16 so 'bhigamya mahātmānaṃ viṣṇuṃ puruṣavigraham
     uvāca madhurābhāṣaḥ smitapūrvam idaṃ tadā
 17 sukhena te niśā kac cid vyuṣṭā buddhimatāṃ vara
     kac cij jñānāni sarvāṇi prasannāni tavācyuta
 18 tava hy āśritya tāṃ devīṃ buddhiṃ buddhimatāṃ vara
     vayaṃ rājyam anuprāptāḥ pṛthivī ca vaśe sthitā
 19 bhavatprasādād bhagavaṃs trilokagativikrama
     jayaḥ prāpto yaśaś cāgryaṃ na ca dharmāc cyutā vayam
 20 taṃ tathā bhāṣamāṇaṃ tu dharmarājaṃ yudhiṣṭhiram
     novāca bhagavān kiṃ cid dhyānam evānvapadyata

SECTION XLV

"Vaisampayana said, 'The king dismissed all his subjects, who, commanded by the monarch, returned to their respective homes. Comforting his brothers, Yudhishthira, blazing with beauty, then addressed his brothers Bhima of terrible prowess and Arjuna and the twins, saying, 'Your bodies have, in the great battle, been mangled with diverse kinds of weapons by the foe. Ye are greatly fatigued, grief and anger have scorched your hearts. Through my fault, ye bulls of Bharata's race, ye have suffered the miseries of an exile in the forests like vulgar men. In delight and in happy ease enjoy this victory (that ye have won). After resting yourselves and regaining the full use of your faculties, meet me again in the morning.' After this, the mighty-armed Vrikodara like Maghavat entering his own beautiful fane, entered the palace of Duryodhana, that was adorned with many excellent buildings and rooms, that adorned with gems of diverse kinds, that teemed with servants, male and female, and that Yudhishthira assigned to him with the approval of Dhritarashtra. The mighty-armed Arjuna also, at the command of the king, obtained the palace of Dussasana which was not inferior to Duryodhana's and which consisted of many excellent structures and was adorned with a gate-way of gold, and which abounded in wealth and was full of attendants of both sexes. The palace of Durmarshana was even superior to that of Dussasana. Looking like the mansion of Kuvera himself, it was adorned with gold and every kind of gem. King Yudhishthira gladly gave it to Nakula who deserved it best and who had been emaciated (with the miseries of a life) in the great forest. The foremost of palaces belonging to Durmukha was exceedingly beautiful and adorned with gold. It abounded in beds and beautiful women, with eyes like lotus-petals. The king gave it unto Sahadeva who was ever employed in doing what was agreeable to him. Obtaining it, Sahadeva became delighted as the Lord of treasures upon obtaining Kailasa. Yuyutsu and Vidura and Sanjaya, O monarch, and Sudharman and Dhaumya, proceeded to the abodes they had owned before. 1 Like a tiger entering his cave in the hills, that tiger among
p. 89
men, viz., Saurin, accompanied by Satyaki, entered the palace of Arjuna. Feasting on the viands and drinks (that had been kept ready for them), the princes passed the night happily. Awaking in the morning with well pleased hearts, they presented themselves before king Yudhishthira.'"

 

 

 

Book 12
Chapter 46

 

 

 

 1 [yudhisṭhira]
      kim idaṃ paramāścaryaṃ dhyāyasy amitavikrama
      kac cil lokatrayasyāsya svasti lokaparāyaṇa
  2 caturthaṃ dhyānamārgaṃ tvam ālambya puruṣottama
      apakrānto yato deva tena me vismitaṃ manaḥ
  3 nigṛhīto hi vāyus te pañca karmā śarīragaḥ
      indriyāṇi ca sarvāṇi manasi sthāpitāni te
  4 indriyāṇi manaś caiva buddhau saṃveśitāni te
      sarvaś caiva gaṇo devakṣetrajñe te niveśitaḥ
  5 neṅganti tava romāṇi sthirā buddhis tathā manaḥ
      sthāṇukuḍya śilā bhūto nirīhaś cāsi mādhava
  6 yathā dīpo nivātastho niriṅgo jvalate 'cyuta
      tathāsi bhagavan deva niścalo dṛḍhaniścayaḥ
  7 yadi śrotum ihārhāmi na rahasyaca te yadi
      chindhi me saṃśayaṃ deva prapannāyābhiyācate
  8 tvaṃ hi kartā vikartā ca tvaṃ kṣaraṃ cākṣaraṃ ca hi
      anādi nidhanaś cādyas tvam eva puruṣottama
  9 tvat prapannāya bhaktāya śirasā praṇatāya ca
      dhyānasyāsya yathātattvaṃ brūhi dharmabhṛtāṃ vara
  10 [vaiṣampāyana]
     tataḥ svagocare nyasya mano buddhīndriyāṇi ca
     smitapūrvam uvācedaṃ bhagavān vāsavānujaḥ
 11 śaratalpagato bhīṣmaḥ śāmyann iva hutāśanaḥ
     māṃ dhyāti puruṣavyāghras tato me tadgataṃ manaḥ
 12 yasya jyātalanirghoṣaṃ visphūrjitam ivāśaneḥ
     na sahed devarājo 'pi tam asmi manasā gataḥ
 13 yenābhidrutya tarasā samastaṃ rājamaṇḍalam
     ūḍhās tisraḥ purā kanyās tam asmi manasā gatāḥ
 14 trayo viṃśatirātraṃ yo yodhayām āsa bhārgavam
     na ca rāmeṇa nistīrṇas tam asmi manasā gataḥ
 15 yaṃ gaṅgā garbhavidhinā dhārayām āsa pārthivam
     vasiṣṭha śiṣyaṃ taṃ tāta manasāsmi gato nṛpa
 16 divyāstrāṇi mahātejā yo dhārayati buddhimān
     sāṅgāṃś ca caturo vedāṃs tam asmi manasā gataḥ
 17 rāmasya dayitaṃ śiṣyaṃ jāmadagnyasya pāṇḍava
     ādhāraṃ sarvavidyānāṃ tam asmi manasā gataḥ
 18 ekīkṛtyendriya grāmaṃ manaḥ saṃyamya medhayā
     śaraṇaṃ mām upāgacchat tato me tadgataṃ manaḥ
 19 sa hi bhūtaṃ ca bhavyaṃ ca bhavac ca puruṣarṣabha
     vetti dharmabhṛtāṃ śreṣṭhas tato me tadgataṃ manaḥ
 20 tasmin hi puruṣavyāghre karmabhiḥ svair divaṃ gate
     bhaviṣyati mahī pārtha naṣṭacandreva śarvarī
 21 tad yudhiṣṭhira gāṅgeyaṃ bhīṣmaṃ bhīmaparākramam
     abhigamyopasaṃgṛhya pṛccha yat te manogatam
 22 cāturvedyaṃ cāturhotraṃ cātur āśramyam eva ca
     cātur varṇyasya dharmaṃ ca pṛcchainaṃ pṛthivīpate
 23 tasminn astamite bhīṣme kauravāṇāṃ dhuraṃdhare
     jñānāny alpī bhaviṣyanti tasmāt tvāṃ codayāmy aham
 24 tac chrutvā vāsudevasya tathyaṃ vacanam uttamam
     sāśrukaṇṭhaḥ sa dharmajño janārdanam uvāca ha
 25 yad bhavān āha bhīṣmasya prabhāvaṃ prati mādhava
     tathā tan nātra saṃdeho vidyate mama mānada
 26 mahābhāgyaṃ hi bhīṣmasya prabhāvaś ca mahātmanaḥ
     śrutaṃ mayā kathayatāṃ brāhmaṇānāṃ mahātmanām
 27 bhavāṃś ca kartā lokānāṃ yad vravīty aru sūdana
     tathā tad anabhidhyeyaṃ vākyaṃ yādavanandana
 28 yatas tv anugraha kṛtā buddhis te mayi mādhava
     tvām agrataḥ puraskṛtya bhīṣmaṃ paśyāmahe vayam
 29 āvṛtte bhagavaty arke sa hi lokān gamiṣyati
     tvaddarśanaṃ mahābāho tasmād arhati kauravaḥ
 30 tava hy ādyasya devasya kṣarasyaivākṣarasya ca
     darśanaṃ tasya lābhaḥ syāt tvaṃ hi brahma mayo nidhiḥ
 31 śrutvaitad dharmarājasya vacanaṃ madhusūdanaḥ
     pārśvasthaṃ sātyakiṃ prāha ratho me yujyatām iti
 32 sātyakis tūpaniṣkramya keśavasya samīpataḥ
     dārukaṃ prāha kṛṣṇasya yujyatāṃ ratha ity uta
 33 sa sātyaker āśu vaco niśamya; rathottamaṃ kāñcanabhīṣitāṅgam
     masāragalv arkamayair vibhaṅgair; vibhūṣitaṃ hemapinaddha cakram
 34 divākarāṃśu prabham āśu gāminaṃ; vicitranānā maṇiratnabhūṣitam
     navoditaṃ sūryam iva pratāpinaṃ; vicitratārkṣya dhvajinaṃ patākinam
 35 sugrīva sainyapramukhair varāśvair; manojavaiḥ kāñcanabhūṣitāṅgaiḥ
     suyuktam āvedayad acyutāya; kṛtāñjalir dāruko rājasiṃha

 

SECTION XLVI

"Janamejaya said, 'It behoveth thee, O learned Brahmana, to tell me what was next done by Yudhishthira the mighty-armed son of Dharma after he had regained his kingdom. It behoveth thee to tell me also, O Rishi, what the heroic Hrishikesa, the supreme master of the three worlds did after this.'
"Vaisampayana said, 'Listen to me, O king, as I narrate in detail, O sinless one, what the Pandavas, headed by Vasudeva, did after this. Having obtained his kingdom, O monarch, Kunti's son Yudhishthira appointed each of the four orders of men to their respective duties. The (eldest) son of Pandu gave unto a thousand high-souled Brahmanas of the Snataka order a thousand Nishkas each. He then gratified the servants that were dependant on him and the guests that came to him, including persons that were undeserving and those that held heterodox views, by fulfilling their wishes. Unto his priest Dhaumya he gave kine in thousands and much wealth and gold and silver and robes of diverse kinds. Towards Kripa, O monarch, the king behaved in the way one should towards one's preceptor. Observant of vows, the king continued to honour Vidura greatly. That foremost of charitable men gratified all persons with gifts of food and drink and robes of diverse kinds and beds and seats. Having restored peace to his kingdom, the king, O best of monarchs, possessed of great fame, paid due honour unto Yuyutsu and Dhritarashtra. Placing his kingdom, at the disposal of Dhritarashtra, of Gandhari, and of Vidura, king Yudhishthira continued to pass his days happily. Having gratified everybody, including the citizens, in this way, Yudhishthira, O bull of Bharata's race, then proceeded with joined hands to the presence of the high-souled Vasudeva. He beheld Krishna, of the hue of a blue cloud, seated on a large sofa adorned with gold and gems. Attired in yellow robes of silk and decked with celestial ornaments, his person blazed with splendour like a Jewel set on gold. His bosom adorned with the Kaustubha gem, he looked like the Udaya mountain that decked the rising Sun. So beautiful did he look that there is no simile in the three worlds. Approaching the high-souled one who was Vishnu himself in incarnate form, king Yudhishthira addressed him sweetly and smilingly, saying, 'O foremost of intelligent men, hast thou passed the night happily? O thou of unfading glory, are all thy faculties in their full vigour? O foremost of intelligent persons, is it all right with thy understanding? We have got back our kingdom and the whole earth has come under our control, O divine lord, through thy grace, O refuge of the
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three worlds and, O thou of three steps, 1 through thy grace have we won victory and obtained great fame and have not fallen away from the duties of our order!' Unto that chastiser of foes, viz., king Yudhishthira the just who addressed him in that strain the divine Krishna said not a word, for he was then rapt in meditation."

 

Book 12
Chapter 47

 

 

 

 

1 [janamejaya]
      śaratalpe śayānas tu bharatānāṃ pitāmahaḥ
      katham utsṛṣṭavān dehaṃ kaṃ ca yogam adhārayat
  2 [vaiṣampāyana]
      śṛṇuṣvāvahito rājañ śucir bhūtvā samāhitaḥ
      bhīṣmasya kuruśārdūla dehotsargaṃ mahātmanaḥ
  3 nivṛttamātre tv ayana uttare vai divākare
      samāveśayad ātmānam ātmany eva samāhitaḥ
  4 vikīrṇāṃśur ivādityo bhīṣmaḥ śaraśataiś citaḥ
      śiśye paramayā lakṣmyā vṛto brāhmaṇasattamaiḥ
  5 vyāsena veda śravasā nāradena surarṣiṇā
      devasthānena vātsyena tathāśmaka sumantunā
  6 etaiś cānyair munigaṇair mahābhāgair mahātmabhiḥ
      śraddhā damapuraskārair vṛtaś candra iva grahaiḥ
  7 bhīṣmas tu puruṣavyāghraḥ karmaṇā manasā girā
      śaratalpagataḥ kṛṣṇaṃ pradadhyau prāñjaliḥ sthitaḥ
  8 svareṇa puṣṭanādena tuṣṭāva madhusūdanam
      yogeśvaraṃ padmanābhaṃ viṣṇuṃ jiṣṇuṃ jagatpatim
  9 kṛtāñjaliḥ śucir bhūtvā vāg vidāṃ pravaraḥ prabhum
      bhīṣmaḥ paramadharmātmā vāsudevam athāstuvat
  10 ārirādhayiṣuḥ kṛṣṇaṃ vācaṃ jigamiṣāmi yām
     tayā vyāsa samāsinyā prīyatāṃ puruṣottamaḥ
 11 śuciḥ śuci ṣadaṃ haṃsaṃ tatparaḥ parameṣṭhinam
     yuktvā sarvātmanātmānaṃ taṃ prapadye prajāpatim
 12 yasmin viśvāni bhūtāni tiṣṭhanti ca viśanti ca
     guṇabhūtāni bhūteśe sūtre maṇigaṇā iva
 13 yasmin nitye tate tantau dṛḍhe srag iva tiṣṭhati
     sadasad grathitaṃ viśvaṃ viśvāṅge viśvakarmaṇi
 14 hariṃ sahasraśirasaṃ sahasracaraṇekṣaṇam
     prāhur nārāyaṇaṃ devaṃ yaṃ viśvasya parāyaṇam
 15 aṇīyasām aṇīyāṃsaṃ sthaviṣṭhaṃ ca sthavīyasām
     garīyasāṃ gariṣṭhaṃ ca śreṣṭhaṃ ca śreyasām api
 16 yaṃ vākeṣv anuvākeṣu niṣatsūpaniṣatsu ca
     gṛṇanti satyakarmāṇaṃ satyaṃ satyeṣu sāmasu
 17 caturbhiś caturātmānaṃ sattvasthaṃ sātvatāṃ patim
     yaṃ divyair devam arcanti guhyaiḥ paramanāmabhiḥ
 18 yaṃ devaṃ devakī devī vasudevād ajījanat
     bhaumasya brahmaṇo guptyai dīptam agnim ivāraṇiḥ
 19 yam ananyo vyapetāśīr ātmānaṃ vītakalmaṣam
     iṣṭvānantyāya govindaṃ paśyaty ātmany avasthitam
 20 purāṇe puruṣaḥ prokto brahmā prokto yugādiṣu
     kṣaye saṃkarṣaṇaḥ proktas tam upāsyam upāsmahe
 21 ati vāyvindra karmāṇam ati sūryāgnitejasam
     ati buddhīndriyātmānaṃ taṃ prapadye prajāpatim
 22 yaṃ vai viśvasya kartāraṃ jagatas tasthuṣāṃ patim
     vadanti jagato 'dhyakṣam akṣaraṃ paramaṃ padam
 23 hiraṇyavarṇaṃ yaṃ garbham aditir daitya nāśanam
     ekaṃ dvādaśadhā jajñe tasmai sūryātmane namaḥ
 24 śukle devān pitṝn kṛṣṇe tarpayaty amṛtena yaḥ
     yaś ca rājā dvijātīnāṃ tasmai somātmane namaḥ
 25 mahatas tamasaḥ pāre puruṣaṃ jvalanadyutim
     yaṃ jñātvā mṛtyum atyeti tasmai jñeyātmane namaḥ
 26 yaṃ bṛhantaṃ bṛhaty ukthe yam agnau yaṃ mahādhvare
     yaṃ viprasaṃghā gāyanti tasmai vedātmane namaḥ
 27 ṛg yajuḥ sāma dhāmānaṃ daśārdha havir ākṛtim
     yaṃ sapta tantuṃ tanvanti tasmai yajñātmane namaḥ
 28 yaḥ suparṇo yajur nāma chando gātras trivṛc chirāḥ
     rathaṃtara bṛhaty akṣas tasmai stotrātmane namaḥ
 29 yaḥ sahasrasave satre jajñe viśvasṛjām ṛṣiḥ
     hiraṇyavarṇaḥ śakunis tasmai haṃsātmane namaḥ
 30 padāṅgaṃ saṃdhiparvāṇaṃ svaravyañjana lakṣaṇam
     yam āhur akṣaraṃ nityaṃ tasmai vāg ātmane namaḥ
 31 yaś cinoti satāṃ setum ṛtenāmṛta yoninā
     dharmārthavyavahārāṅgais tasmai satyātmane namaḥ
 32 yaṃ pṛthag dharmacaraṇāḥ pṛthag dharmaphalaiṣiṇaḥ
     pṛthag dharmaiḥ samarcanti tasmai dharmātmane namaḥ
 33 yaṃ taṃ vyaktastham avyaktaṃ vicinvanti maharṣayaḥ
     kṣetre kṣetrajñam āsīnaṃ tasmai kṣetrātmane namaḥ
 34 yaṃ dṛg ātmānam ātmasthaṃ vṛtaṃ ṣoḍaśabhir guṇaiḥ
     prāhuḥ sapta daśaṃ sāṃkhyās tasmai sāṃkhyātmane namaḥ
 35 yaṃ vinidrā jitaśvāsāḥ sattvasthāḥ saṃyatendriyāḥ
     jyotiḥ paśyanti yuñjānās tasmai yogātmane namaḥ
 36 apuṇya puṇyoparame yaṃ punar bhava nirbhayāḥ
     śāntāḥ saṃnyāsino yānti tasmai mokṣātmane namaḥ
 37 yo 'sau yugasahasrānte pradīptārcir vibhāvasu
     saṃbhakṣayati bhūtāni tasmai ghorātmane namaḥ
 38 saṃbhakṣya sarvabhūtāni kṛtvā caikārṇavaṃ jagat
     bālaḥ svapiti yaś caikas tasmai māyātmane namaḥ
 39 sahasraśirase tasmai puruṣāyāmitātmane
     catuḥsamudraparyāya yoganidrātmane namaḥ
 40 ajasya nābhāv adhyekaṃ yasmin viśvaṃ pratiṣṭhitam
     puṣkaraṃ puṣkarākṣasya tasmai padmātmane namaḥ
 41 yasya keśeṣu jīmūtā nadyaḥ sarvāṅgasaṃdhiṣu
     kukṣau samudrāś catvāras tasmai toyātmane namaḥ
 42 yugeṣv āvartate yo 'ṃśair dinartv anaya hāyanaiḥ
     sarga pralayayoḥ kartā tasmai kālātmane namaḥ
 43 brahma vaktraṃ bhujau kṣatraṃ kṛtsnam ūrūdaraṃ viśaḥ
     pādau yasyāśritāḥ śūdrās tasmai varṇātmane namaḥ
 44 yasyāgnir āsyaṃ dyaur mūrdhā khaṃ nābhiś caraṇau kṣitiḥ
     sūryaś cakṣur diśaḥ śrotre tasmai lokātmane namaḥ
 45 viṣaye vartamānānāṃ yaṃ taṃ vaiśeṣikair guṇaiḥ
     prāhur viṣayagoptāraṃ tasmai goptr ātmane namaḥ
 46 annapānendhana mayo rasaprāṇavivardhanaḥ
     yo dhārayati bhūtāni tasmai prāṇātmane namaḥ
 47 paraḥ kālāt paro yajñāt paraḥ sad asatoś ca yaḥ
     anādir ādir viśvasya tasmai viśvātmane namaḥ
 48 yo mohayati bhūtāni sneharāgānubandhanaiḥ
     sargasya rakṣaṇārthāya tasmai mohātmane namaḥ
 49 ātmajñānam idaṃ jñānaṃ jñātvā pañcasv avasthitam
     yaṃ jñānino 'dhigacchanti tasmai jñānātmane namaḥ
 50 aprameyaśarīrāya sarvato 'nanta cakṣuṣe
     apāraparimeyāya tasmai cintyātmane namaḥ
 51 jaṭine daḍine nityaṃ lambodara śarīriṇe
     kamaṇḍaluniṣaṅgāya tasmai brahmātmane namaḥ
 52 śūline tridaśeśāya tryambakāya mahātmane
     bhasma digdhordhva liṅgāya tasmai rudrātmane namaḥ
 53 pañca bhūtātmabhūtāya bhūtādi nidhanātmane
     akrodha droha mohāya tasmai śāntātmane namaḥ
 54 yasmin sarvaṃ yataḥ sarvaṃ yaḥ sarvaṃ sarvataś ca yaḥ
     yaś ca sarvamayo nityaṃ tasmai sarvātmane namaḥ
 55 viśvakarman namas te 'stu viśvātman viśvasaṃbhava
     apavargo 'si bhūtānāṃ pañcānāṃ parataḥ sthitaḥ
 56 namas te triṣu lokeṣu namas te paratastriṣu
     namas te dikṣu sarvāsu tvaṃ hi sarvaparāyaṇam
 57 namas te bhagavan viṣṇo lokānāṃ prabhavāpyaya
     tvaṃ hi kartā hṛṣīkeśa saṃhartā cāparājitaḥ
 58 tena paśyāmi te divyān bhāvān hi triṣu vartmasu
     tac ca paśyāmi tattvena yat te rūpaṃ sanātanam
 59 divaṃ te śirasā vyāptaṃ padbhyāṃ devī vasuṃdharā
     vikrameṇa trayo lokāḥ puruṣo 'si sanātanaḥ
 60 atasī puṣpasaṃkāśaṃ pītavāsasam acyutam
     ye namasyanti govindaṃ na teṣāṃ vidyate bhayam
 61 yathā viṣṇumayaṃ satyaṃ yathā viṣṇumayaṃ haviḥ
     yathā viṣṇumayaṃ sarvaṃ pāpmā me naśyatāṃ tathā
 62 tvāṃ prapannāya bhaktāya gatim iṣṭāṃ jigīṣave
     yac chreyaḥ puṇḍarīkākṣa tad dhyāyasva surottama
 63 iti vidyā tapo yonir ayonir viṣṇur īḍitaḥ
     vāg yajñenārcito devaḥ prīyatāṃ mejanārdanaḥ
 64 etāvad uktvā vacanaṃ bhīṣmastad gatamānasaḥ
     nama ity eva kṛṣṇāya praṇāmam akarot tadā
 65 abhigamya tu yogena bhaktiṃ bhīṣmasya mādhavaḥ
     traikālya darśanaṃ jñānaṃ divyaṃ dātuṃ yayau hariḥ
 66 tasminn uparate śabde tatas te brahmavādinaḥ
     bhīṣmaṃ vāgbhir bāṣpakaṇṭhās tam ānarcur mahāmatim
 67 te stuvantaś ca viprāgryāḥ keśavaṃ puruṣottamam
     bhīṣmaṃ ca śanakaiḥ sarve praśaśaṃsuḥ punaḥ punaḥ
 68 viditvā bhaktiyogaṃ tu bhīṣmasya puruṣottamaḥ
     sahasotthāya saṃhṛṣṭo yānam evānvapadyata
 69 keśavaḥ sātyakiś caiva rathenaikena jagmatuḥ
     apareṇa mahātmānau yudhiṣṭhira dhanaṃjayau
 70 bhīmaseno yamau cobhau ratham ekaṃ samāsthitau
     kṛpo yuyutsuḥ sūtaś ca saṃjayaś cāparaṃ ratham
 71 te rathair nagarākāraiḥ prayātāḥ puruṣarṣabhāḥ
     nemighoṣeṇa mahatā kampayanto vasuṃdharām
 72 tato giraḥ puruṣavaras tavānvitā; dvijeritāḥ pathi sumanāḥ sa śuśruve
     kṛtāñjaliṃ praṇatam athāparaṃ janaṃ; sa keśi hā muditamanābhyanandata

 

SECTION XLVII

"Yudhishthira said, 'How wonderful is this, O thou of immeasurable prowess, that thou art rapt in meditation! O great refuge of the universe, is it all right with the three worlds? When thou hast, O God, withdrawn thyself (from the world), having, O bull among men, adopted the fourth, state, my mind has been filled with wonder. 2 The five life-breaths that act within the body have been controlled by thee into stillness. Thy delighted senses thou hast concentrated within thy mind. Both speech and mind, O Govinda, have been concentrated within thy understanding. All thy senses, indeed, have been withdrawn into thy soul. 3 The hair on thy body stands erect. Thy mind and understanding are both still. Thou art as immobile now, O Madhava, as a wooden post or a stone. O illustrious God, thou art as still as the flame of a lamp burning in a place where there is no wind. Thou art as immobile as a mass of rock. If I am fit to hear the cause, if it is no secret of thine, dispel, O god, my doubt for I beg of thee and solicit it as a favour. Thou art the Creator and thou art the Destroyer. Thou art destructible and thou art indestructible. Thou art without beginning and thou art without end. Thou art the first and the foremost of Beings. O foremost of righteous persons, tell me the cause of this (Yoga) abstraction. I solicit thy favour, and am thy devoted worshipper, and bow to thee, bending my head.' Thus addressed, the illustrious younger brother of Vasava, recalling his mind, understanding, and the senses to their usual sphere, said these words with a soft smile.'
"Vasudeva said, 'That tiger among men, Bhishma, who is now lying on a bed of arrows, and who is now like unto a fire that is about to go out, is thinking of me. Hence my mind also was concentrated on him. My mind
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was concentrated upon him, the twang of whose bowstring and the sound of whose palms Indra himself was unable to bear. I was thinking of him who having vanquished in a trice all the assembled kings (at the Self-choice of the daughters of the king of Kasi) abducted the three princesses for the marriage of his brother Vichitravirya. I was thinking of him who fought continually for three and twenty days with Rama himself of Bhrigu's race and whom Rama was unable to overcome. Collecting all his senses and concentrating his mind by the aid of his understanding, he sought my refuge (by thinking of me). It was for this that I had centered my mind upon him. I was thinking of him whom Ganga conceived and brought forth according to ordinary human laws and whom Vasishtha took as a pupil. I was thinking of that hero of mighty energy and great intelligence who possesses a knowledge of all the celestial weapons as also of the four Vedas with all their branches. I was thinking of him, O son of Pandu, who is the favourite disciple of Rama, the son of Jamadagni, and who is the receptacle of the sciences. I was thinking of that foremost of all persons conversant with morality and duty, of him, O bull of Bharata's race, who knows the Past, the Future, and the Present. After that tiger among kings shall have, in consequences of his own achievements, ascended to heaven, the earth, O son of Pritha, will look like a moonless night. Therefore, O Yudhishthira, submissively approaching Ganga's son, viz., Bhishma of terrible prowess, question him about what thou mayst desire to learn. O lord of the earth, enquire of him about the four branches of knowledge (in respect of morality, profit., pleasure and salvation), about the sacrifices and the rites laid down for the four orders, about the four modes of life, and about the kingly duties in full. When Bhishma, that foremost one of Kuru's race, will disappear from the world, every kind of knowledge will disappear with him. It is for this that I urge thee (to go to him now).' Hearing these beneficial words of high import from Vasudeva, the righteous Yudhishthira, with voice choked in tears, answered Janardana, saying, 'What thou hast said, O Madhava, about the eminence of Bhishma, is perfectly true. I have not the slightest doubt regarding it. Indeed, I had heard of the high blessedness, as also the greatness, of the illustrious Bhishma from high-souled Brahmanas discoursing upon it. Thou, O slayer of foes, art the Creator of all the worlds. There cannot, therefore, O delighter of the Yadavas, be the slightest doubt in what thou sayest. If thy heart be inclined to show grace, O Madhava, then we shall go unto Bhishma with thyself at our head. When the divine Surya shall have turned towards the north, Bhishma will leave (this world), for those regions of bliss that he has won. That descendant of Kuru's race, therefore, O mighty-armed one, deserves to have a sight of thee. (If thou grantest my prayer), Bhishma will then obtain a sight of thee that art the first of Gods, of thee that art destructible and indestructible. Indeed, O lord, thou it is that art the vast receptacle of Brahma.'"
"Vaisampayana continued, 'Hearing these words of king Yudhishthira the just, the slayer of Madhu addressed Satyaki who was sitting beside him, saying, 'Let my car be yoked.' At this, Satyaki quickly left Kesava's presence and going out, commanded Daruka, saying, 'Let Krishna's car be made
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ready.' Hearing the words of Satyaki, Daruka speedily yoked Krishna's car. That foremost of vehicles, adorned with gold, decked with a profusion of emeralds, and moon-gems and sun-gems, furnished with wheels covered with gold, possessed of effulgence, fleet as the wind, set in the middle with diverse other kinds of jewels, beautiful as the morning sun, equipped with a beautiful standard topped by Garuda, and gay with numerous banners, had those foremost of steeds, fleet as thought, viz., Sugriva and Saivya and the other two, in trappings of gold, yoked unto it. Having yoked it, O tiger, among kings, Daruka, with joined hands, informed Krishna of the fact.'

 

 

Book 12
Chapter 48

 

 

 

 

1 [vaiṣampāyana]
      tataḥ sa ca hṛṣīkeśaḥ sa ca rājā yudhiṣṭhiraḥ
      kṛpādayaś ca te sarve catvāraḥ pāṇḍavāś ca ha
  2 rathais te nagarākāraiḥ patākādhvajaśobhitaiḥ
      yayur āśu kurukṣetraṃ vājibhiḥ śīghragāmibhiḥ
  3 te 'vatīrya kurukṣetraṃ keśamajjāsthi saṃkulam
      dehanyāsaḥ kṛto yatra kṣatriyais tair mahātmabhiḥ
  4 gajāśvadehāsthi cayaiḥ parvatair iva saṃcitam
      naraśīrṣa kapālaiś ca śaṅkhair iva samācitam
  5 citā sahasrair nicitaṃ varma śastrasamākulam
      āpānabhūmiṃ kālasya tadā bhuktojjhitām iva
  6 bhūtasaṃghānucaritaṃ rakṣogaṇaniṣevitam
      paśyantas te kurukṣetraṃ yayur āśu mahārathāḥ
  7 gacchann eva mahābāhuḥ sarvayādavanandanaḥ
      yudhiṣṭhirāya provāca jāmadagnyasya vikramam
  8 amī rāmahradāḥ pañca dṛśyante pārtha dūrataḥ
      yeṣu saṃtarpayām āsa pūrvān kṣatriya śoṇitaiḥ
  9 trisapta kṛtvo vasudhāṃ kṛtvā niḥkṣatriyāṃ prabhuḥ
      ihedānīṃ tato rāmaḥ karmaṇo virarāma ha
  10 [yudhisthira]
     triḥ saptakṛtvaḥ pṛthivī kṛtā niḥkṣatriyā tadā
     rāmeṇeti yad āttha tvam atra me saṃśayo mahān
 11 kṣatrabījaṃ yadā dagdhaṃ rāmeṇa yadupuṃgava
     kathaṃ bhūyaḥ samutpattiḥ kṣatrasyāmita vikrama
 12 mahātmanā bhagavatā rāmeṇa yadupuṃgava
     katham utsāditaṃ kṣatraṃ kathaṃ vṛtthiṃ punar gatam
 13 mahābhārata yuddhe hi koṭiśaḥ kṣatriyā hatāḥ
     tathābhūc ca mahī kīrṇā kṣatriyair vadatāṃ vara
 14 evaṃ me chindhi vārṣṇeya saṃśayaṃ tārkṣya ketana
     āgamo hi paraḥ kṛṣṇa tvatto no vāsavānuja
 15 [vaiṣampāyana]
     tato vrajann eva gadāgra jaḥ prabhuḥ; śaśaṃsa tasmai nikhilena tattvataḥ
     yudhiṣṭhirāyāpratimaujase tadā; yathābhavat kṣatriya saṃkulā mahī

 

SECTION XLVIII

"Janamejaya said, 'How did the grandsire of the Bharatas, who lay on a bed of arrows, cast off his body and what kind of Yoga did he adopt?'
"Vaisampayana said, 'Listen, O king, with pure heart and concentrated attention, as to how, O tiger among the Kurus, the high-souled Bhishma cast off his body. As soon as the Sun, passing the solstitial point, entered in his northerly course, Bhishma, with concentrated attention, caused his soul (as connected with and independent of the body) to enter his soul (in its independent and absolute state). Surrounded by many foremost of Brahmanas, that hero, his body pierced with innumerable arrows, blazed forth in great beauty like Surya himself with his innumerable rays. Surrounded by Vyasa conversant with the Vedas by the celestial Rishi Narada, by Devasthana, by Asmaka Sumantu, by Jaimini, by the high-souled Paila, by Sandilya, by Devarata, by Maitreya of great intelligence, by Asita and Vasishtha and the high-souled Kausika, by Harita and Lomasa and Atri's son of great intelligence, by Vrihaspati and Sukra and the great sage Chyavana, by Sanatkumara and Kapila and Valmiki and Tumvuru and Kuru, by Maudgalya and Rama of Bhrigu's race, and the great sage Trinavindu, by Pippalada and Vayu and Samvarta and Pulaha and Katha, by Kasyapa and Pulastya and Kratu and Daksha and Parasara, by Marichi and Angiras and Kasmya and Gautama and the sage Galava, by Dhaumya and Vibhanda and Mandavya and Dhaumra and Krishnanubhautika, by Uluka, that foremost of Brahmanas and the great sage Markandeya, by Bhaskari and Purana and Krishna and Suta,--that foremost of virtuous persons, surrounded by these and many other highly-blessed sages of great souls and possessed of faith and self-restraint and tranquillity of mind, the Kuru hero looked like the Moon in the midst of the planets and the stars. Stretched on his bed of arrows, that tiger among men, Bhishma, with pure heart and joined palms, thought of Krishna in mind, word, and act. With a cheerful and strong voice he hymned the praise of the slayer of Madhu, that master of yoga, with the lotus in his navel, that lord of the universe, called Vishnu and Jishnu. With joined hands, that foremost of
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eloquent men, that puissant one, viz., Bhishma of highly virtuous soul, thus praised Vasudeva.
"Bhishma said, 'O Krishna, O foremost of Beings, be thou pleased with these words which I utter, in brief and in detail, from desire of hymning thy praises. Thou art pure and purity's self. Thou transcendest all. Thou art what people say to be THAT. Thou art the Supreme Lord. With my whole heart I seek thy refuge, O universal Soul and Lord of all creatures! 1 Thou art without beginning and without end. Thou art the highest of the high and Brahma. Neither the gods nor the Rishis know thee. The divine Creator, called Narayana or Hari, alone knows thee. Through Narayana, the Rishis, the Siddhas, the great Nagas, the gods, and the celestial Rishis know a little of thee. Thou art the highest of the high and knowest no deterioration. The gods, the Danavas, the Gandharvas, the Yakshas, the Pannagas, do not know who thou art and whence art thou. All the worlds and all created things live in thee, and enter thee (when the dissolution comes). Like gems strung together in a thread, all things that have attributes reside in thee, the Supreme Lord.' 2 Having the universe for thy work and the universe for thy limbs, this universe consisting of mind and matter resides in thy eternal and all-pervading soul like a number of flowers strung together in a strong thread. Thou art called Hari, of a thousand heads, a thousand feet, a thousand eyes, a thousand arms, a thousand crowns, and a thousand faces of great splendour. Thou art called Narayana, divinity, and the refuge of the universe. Thou art the subtlest of the subtle, grossest of the gross, the heaviest of the heavy and the highest of the high. In the Vaks, the Anuvaks, the Nishads, and Upanishads, thou art regarded as the Supreme Being of irresistible force. In the Samans also, whose declarations are always true, thou art regarded as Truth's self! 3 Thou art of quadruple soul. Thou art displayed in only the understanding (of all creatures). Thou art the Lord of those that are bound to thee in faith. O God, thou art adored (by the faithful) under four excellent, high, and secret names. 4 Penances are ever present in thee. Performed (by other creatures for gratifying thee), penances live in thy form. Thou art the Universal Soul. Thou art of universal knowledge. Thou art the universe. Thou art omniscient.
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[paragraph continues] Thou art the creator of everything in the universe. 1 Like a couple of sticks generating a blazing fire, thou hast been born of the divine Devaki and Vasudeva for the protection of Brahma on earth. 2 For this eternal salvation, the devout worshipper, with mind withdrawn from everything else and casting off all desires, beholds thee, O Govinda, that art the pure Soul, in his own soul. Thou transcendest Surya in glory. Thou art beyond the ken of the senses and the understanding. O Lord of all creatures, I place myself in thy hands. In the Puranas thou hast been spoken as Purusha (all-pervading spirit). On occasions of the commencement of the Yugas, thou art said to be Brahma, while on occasions of universal dissolution thou art spoken of as Sankarshana. Adorable thou art, and therefore I adore thee. Though one, thou hast yet been born in innumerable forms. Thou hast thy passions under complete control. Thy devout worshippers, faithfully performing the rites laid down in the scriptures, sacrifice to thee, O giver of every wish! Thou art called the sheath within which the universe lies. All created things live in thee. Like swans and ducks swimming on the water, all the worlds that we see float in thee. Thou art Truth. Thou art One and undeteriorating. Thou art Brahma, Thou art That which is beyond Mind and Matter. Thou art without beginning, middle, and end. Neither the gods nor the Rishis know thee. The gods, the Asuras, the Gandharvas, the Siddhas, the Rishis, and the great Uragas with concentrated souls, always adore thee. Thou art the great panacea for all sorrow. Thou art without birth and death. Thou art Divine. Thou art self-created. Thou art eternal. Thou art invisible and beyond ken. Thou art called Hari and Narayana, O puissant one. The Vedas declare thee to be the Creator of the universe and the Lord of everything existing in the universe. Thou art the Supreme protector of the universe. Thou knowest no deterioration and thou art that which is called the highest. Thou art of the complexion of gold. Thou art the slayer of Asuras. Though One, Aditi brought thee forth in twelve forms. 3 Salutations to thee that art the soul of the Sun. Salutations to thee in thy form of Soma that is spoken of as the chief of all the regenerate ones and that gratifies with nectar the gods in the lighted fortnight and the Pitris in the dark fortnight. Thou art the One Being of transcendent effulgence dwelling on the other side of thick darkness. Knowing thee one ceases to have any fear of death. Salutations to thee in that form which is an object of knowledge. 4 In the grand Uktha sacrifice, the Brahmanas adore thee as the great Rich. In the great fire-sacrifice, they sing thee as the chief Adhyaryu (priest). Thou
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art the soul of the Vedas. Salutations to thee. The Richs, the Yajus, and the Samans are thy abode. Thou art the five kinds of sanctified libations (used in sacrifices). Thou art the seven woofs used in the Vedas. Salutations to thee in thy form of Sacrifice. 1 Libations are poured on the Homa fire in accompaniment with the seventeen monosyllabic sounds. Thou art the soul of the Homa. Salutations to thee! Thou art that Purusha whom the Vedas sing. Thy name is Yajus. The Vedic metres are thy limbs. The sacrifices laid down in the three Vedas are thy three heads. The great sacrifice called Rathantara is thy voice expressive of gratification. Salutation to thee in thy form of sacred hymns! Thou art the Rishi that hadst appeared in the great sacrifice extending for a thousand years performed by the creators of the universe. Thou art the great swan with wings of gold. Salutations to thee in thy form of a swan. 2 Roots with all kinds of affixes and suffixes are thy limbs. The Sandhis are thy joints. The consonants and the vowels are thy ornaments. The Vedas have declared thee to be the divine word. Salutations to thee in thy form as the word! 3 Assuming the form of a boar whose limbs were constituted by sacrifice, thou hadst raised the submerged earth for the benefit of the three worlds. Salutations to thee in thy form of infinite prowess! Thou sleepest in Yoga on thy snake-decked sofa constituted by the thousand hoods (of the Naga). Salutations to thee in thy form of sleep! Thou buildest the bridge for the good (to cross the sea of life) with Truth, with those means by which emancipation may be obtained, and with the means by which the senses may be controlled. Salutations to thee in thy form of Truth! Men practising diverse creeds, actuated by desire of diverse fruits worship thee with diverse rites. Salutations to thee in thy form of Creed! From thee have all things sprung. It is thou that excitest all creatures having physical frames containing the principle of desire. Salutations to thee in thy form of Excitement. The great Rishis seek thy unmanifest self within the manifest. Called Kshetrajna, thou sittest in Kshetra. Salutations to thee in thy form of Kshetra! 4 Thou always conscious and present in self, the Sankhyas still describe thee as existing in the three states of wakefulness, dream, and sound sleep. They further speak of thee as possessed of sixteen attributes and representing the number seventeen. Salutations to thy form as conceived by the Sankhyas! 5 Casting off sleep, restraining
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breath, withdrawn into their own selves, Yogins of restrained senses behold thee as eternal light. Salutations to thee in thy Yoga form! Peaceful Sannyasins, freed from fear of rebirth in consequence of the destruction of all their sins and merits, obtain thee. Salutations to thee in thy form of emancipation! 1 At the end of a thousand Yugas, thou assumest the form of a fire with blazing flames and consumest all creatures. Salutations to thee in thy form of fierceness! Having consumed all creatures and making the universe one vast expanse of water, thou sleepest on the waters in the form of a child. Salutations to thee in thy form as Maya (illusion)! From the navel of the Self-born of eyes like lotus leaves, sprang a lotus. On that lotus is established this universe. Salutations to thee in thy form as lotus! Thou hast a thousand heads. Thou pervadest everything. Thou art of immeasurable soul. Thou hast subjugated the four kinds of desire that are as vast as the four oceans. Salutations to thee in thy form of Yoga-sleep! The clouds are in the hair of thy head. The rivers are in the several joints of thy limbs. The four oceans are in thy stomach. Salutations to thee in thy form as water! Birth and the change represented by death spring from thee. All things, again, at the universal dissolution dissolve away in thee. Salutations to thy form as cause! Thou sleepest not in the night. Thou art occupied in day time also. Thou observest the good and the bad actions (of all). Salutations to thee in thy form of (universal) observer! There is no act which thou canst not do. Thou art, again, ever ready to accomplish acts that are righteous. Salutations to thee in thy form of Work, the form, viz., which is called Vaikuntha! In wrath thou hadst, in battle, exterminated thrice seven times the Kshatriyas who had trampled virtue and authority under their feet. Salutations to thee in thy form of Cruelty! Dividing thyself into five portions thou hast become the five vital breaths that act within everybody and cause every living creature to move. Salutations to thee in thy form of air! Thou appearest in every Yuga in the form called month and season and half-year and year, and art the cause of both creation and dissolution. Salutations to thee in thy form of Time! Brahmanas are thy mouth, Kshatriyas are thy two arms, Vaisyas are thy stomach and thighs, and Sudras live in thy feet. Salutations to thee in thy form of caste! Fire constitute thy mouth. The heavens are the crown of thy head. The sky is thy navel. The earth is thy feet. The Sun is thy eye. The points of the compass are thy ears. Salutations to thee in thy form as the (three) worlds! Thou art superior to Time. Thou art superior to Sacrifice. Thou art higher than the highest. Thyself without origin, thou art the origin of the universe. Salutations to thee in thy form as Universe! Men of the world, according to the attributes ascribed to thee by the Vaiseshika theory, regard thee as the Protector of the world. Salutations to thee in thy form of Protector! Assuming the forms of food, drink, and fuel, thou increasest the humours and the life-breaths of creatures and upholdest their existence. Salutations to thee in thy
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form of life! For supporting the life-breaths thou eatest the four kinds of food. 1 Assuming also the form of Agni within the stomach, thou digestest that food. Salutations to thee in the form of digesting heat! Assuming the form of half-man and half-lion, with tawny eyes and tawny manes, with teeth and claws for thy weapons, thou hadst taken the life of the chief of the Asuras. Salutations to thee in thy form of swelling might! Neither the gods, nor the Gandharvas, nor the Daityas, nor the Danavas, know thee truly. Salutations to thy form of exceeding subtility! Assuming the form of the handsome, illustrious, and puissant Ananta in the nether region, thou upholdest the world. Salutations to thy form of Might! Thou stupefiest all creatures by the bonds of affection and love for the continuance of the creation. Salutations to thee in thy form of stupefaction. 2 Regarding that knowledge which is conversant with the five elements to be the true Self-knowledge (for which yogins strive), people approach thee by knowledge! Salutations to thee in thy form of Knowledge! Thy body is immeasurable. Thy understanding and eyes are devoted to everything. Thou art infinite, being beyond all measures. Salutations to thee in thy form of vastness! Thou hadst assumed the form of a recluse with matted locks on head, staff in hand, a long stomach, and having thy begging bowl for thy quiver. Salutations to thee in thy form of Brahma. 3 Thou bearest the trident, thou art the lord of the celestials, thou hast three eyes, and thou art high-souled. Thy body is always besmeared with ashes, and thy phallic emblem is always turned upwards. Salutations to thee in thy form of Rudra! The half-moon forms the ornament of thy forehead. Thou hast snakes for the holy thread circling thy neck. Thou art armed with Pinaka and trident. Salutations to thy form of Fierceness! Thou art the soul of all creatures. Thou art the Creator and the Destroyer of all creatures. Thou art without wrath, without enmity, without affection. Salutations to thee in thy form of Peace! Everything is in thee. Everything is from thee. Thyself art Everything. Everywhere art thou. Thou art always the All. Salutations to thee in thy form as Everything! Salutations to thee whose work is the universe, to thee that art the soul of the universe, to thee from whom hath sprung the universe, to thee that art the dissolution of all things, to thee that are beyond the five (elements that constitute all things)! Salutations to thee that art the three worlds, to thee that art above the three worlds! Salutations to thee that art all the directions! Thou art all and thou art the one receptacle of All. Salutations to thee, O divine Lord, O Vishnu, and O eternal origin of all the worlds! Thou, O Hrishikesa, art the Creator, thou art the Destroyer, and thou art invincible. I cannot behold that heavenly form in which thou art displayed in the Past, Present, and the Future. I can, however, behold truly thy eternal form (as manifest in thy works). Thou hast filled heaven with thy head, and the earth
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with thy feet: with thy prowess thou hast filled the three worlds. Thou art Eternal and thou pervadest everything in the universe. The directions are thy arms, the Sun is thy eye, and prowess is thy vital fluid. Thou art the lord of all creatures. Thou standest, shutting up the seven paths of the Wind whose energy is immeasurable. They are freed from all feats that worship thee, O Govinda of unfading prowess, thee that art attired in yellow robes of the colour of the Atasi flower. 1 Even one bending of the head unto thee, O Krishna, is equal to the completion of ten Horse-sacrifices. The man that has performed ten Horse-sacrifices is not freed from the obligation of rebirth. The man, however, that bows to Krishna escapes rebirth. They that have Krishna for their vow, they that think of Krishna in the night, and upon rising from sleep, may be said to have Krishna for their body. Those people (after death) enter Krishna's self even as libations of clarified butter sanctified with mantras enter the blazing fire. Salutations to thee that dispellest the fear of hell, to thee, O Vishnu, that art a boat unto them that are plunged amid the eddies of the ocean represented by worldly life! Salutations to thee, O God, that art the Brahmana's self, to thee that art the benefactor of Brahmanas and kine, to thee that art the benefactor of the universe, to thee that art Krishna and Govinda! The two syllables Hari constitute the pecuniary stock of those that sojourn through the wilderness of life and the medicine that effectually cures all worldly, predilections, besides being the means that alleviate sorrow and grief. 2 As truth is full of Vishnu, as the universe is full of Vishnu, as everything is full of Vishnu, so let my soul be full of Vishnu and my sins be destroyed! I seek thy protection and am devoted to thee, desirous of obtaining a happy end O thou of eyes like lotus petals, O best of gods, do thou think of what will be for my good! Thyself without origin, O Vishnu, thou art the origin of Knowledge and Penances. Thus art thou praised! O Janardana, thus worshipped by me in the Sacrifice constituted by speech (alone), be, O god, gratified with me! The Vedas are devoted to Narayana. Penances are devoted to Narayana. The gods are devoted to Narayana. Everything is always Narayana!'"
Vaisampayana continued, "Having uttered these words, Bhishma, with mind concentrated upon Krishna, said, 'Salutations to Krishna!' and bowed unto him. Learning by his Yoga prowess of the devotion of Bhishma, Madhava, otherwise called Hari, (entering his body) bestowed upon him heavenly knowledge compassing the Past, the Present, and the Future, and went away. When Bhishma became silent, those utterers of Brahma (that sat around him), with voices choked in tears, adored that high-souled chief of the Kurus in excellent words. Those foremost of Brahmanas uttered the praises of Krishna also, that first of Beings, and then continued in soft voices to commend Bhishma repeatedly. Learning (by his Yoga powers) of the devotion of Bhishma towards him, that foremost of Beings, viz., Madhava, suddenly
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rose from his seat and ascended on his car, Kesava and Satyaki proceeded on one car. On another proceeded those two illustrious princes, viz., Yudhishthira and Dhananjaya. Bhimasena and the twins rode on a third; while those bulls among men, Kripa and Yuyutsu, and that scorcher of foes, Sanjaya of the Suta caste, proceeded on their respective cars, each of which looked like a town. And all of them proceeded, causing the earth to tremble with the rattle of their chariot-wheels. That foremost of men, as he proceeded, cheerfully listened to the speeches, fraught with his praise, that were uttered by the Brahmanas. The slayer of Kesi, with gladdened heart, saluted the people that waited (along the streets) with joined hands and bent heads."

Footnotes

93:1 The Supreme Being is called here and elsewhere Hansa, i.e., swan, because as the swan is supposed to transcend all winged creatures in the range of its flight, so the Supreme Being transcends all creatures in the universe. He is called That, as in the Vedic formula of Praise, "Thou art That," meaning, "Thou art inconceivable and incapable of being described in words."
93:2 Created things have attributes. It is Brahma only that has no attributes, in the sense that no attributes with which we are familiar can be affirmed of him.
93:3 The Vaks are the mantras; the Anuvaks are those portions of the Vedas which are called Brahmanas; the Nishads are those portions of the Vedic ritual which lead to an acquaintance with the gods. The Upanishads are those portions which treat exclusively of the knowledge of the Soul.
93:4 Quadruple soul, i.e., Brahma, Jiva, Mind, and Consciousness. The four names under which the Supreme Being is adored by the faithful are Vasudeva, Sankarsana, Pradyumna, and Aniruddha.
94:1 Penances are ever present in thee, in the sense thou art never without them, penances constituting thy essence. Performed by creatures, they live in thy limbs, in the sense that penances performed are never lost.
94:2 In ancient India, the Rishis living in the woods got their fire by rubbing two sticks together. These they called Arani. Brahma on earth is explained by Nilakantha to mean the Vedas, the Brahmanas, and the Sacrifices.
94:3 These are the twelve Adityas or chief gods.
94:4 Thou art pure Knowledge and resident beyond the darkness of ignorance. I bow to thee not in any of those forms in which thou art ordinarily adored but in that form of pure light which Yogins only can behold by spiritual sight.
95:1 The five libations are Dhana, Karambha, Parivapa, and water. The seven woofs are the seven mantras (Cchandas) predominating in the Vedic hymns, such as Gayatri, etc.
95:2 The Prajapatis who are the creators of the universe performed a sacrifice extending for a thousand years. The Supreme Being appeared in that sacrifice as an act of grace to the sacrificers.
95:3 Sandhis are those changes of contiguous vowels (in compounding two words) that are required by the rules of euphony. Akshara is literally a character or letter; word made up of characters or letters.
95:4 The manifest is the body. The Rishis seek thy unmanifest self within the body, in their own hearts. Kshetra is buddhi or intelligence. The Supreme Being is called Kshetrajna because he knows every mind. Intelligence or mind is one of his forms.
95:5 The sixteen attributes are the eleven senses and the five elements in their subtle forms called Mahabhutas. Added to this is Infinity. The Supreme Being, according to the Sankhya doctrine, is thus the embodiment of the number seventeen. Thy form as conceived by the Sankhyas, i.e., thy form as Number.
96:1 In cases of those that are reborn, there is always a residuum of sin and merit for which they have, in their earthly life, to suffer and enjoy. In the case, however, of those that have betaken themselves to a life of renunciation the great endeavour is to exhaust this residuum.
97:1 i.e. that which is chewed, that which is sucked, that which is licked, and that which is drunk.
97:2 All creatures are stupefied by love and affection. The great end which the Yogins propose to themselves is to tear those bonds rising superior to all the attractions of the flesh to effect their deliverance or emancipation from rebirth.
97:3 i.e. Brahmacharin.
98:1 Linum usitatissimun.
98:2 Samsara is the world or worldly life characterised by diverse attachments. Reflection on Hari frees one from those attachments. Or, Samsara may mean the repeated deaths and births to which the unemancipated soul is subject. Contemplation of the divine Being may prevent such repeated births and deaths by leading to emancipation.

 

 

Book 12
Chapter 49

 

 

 

1 [vāsudeva]
      śṛṇu kaunteya rāmasya mayā yāvat pariśrutam
      maharṣīṇāṃ kathayatāṃ kāraṇaṃ tasya janma ca
  2 yathā ca jāmadagnyena koṭiśaḥ kṣatriyā hatāḥ
      udbhūtā rājavaṃśeṣu ye bhūyo bhārate hatāḥ
  3 jahnor ajahnus tanayo ballavas tasya cātmajaḥ
      kuśiko nāma dharmajñas tasya putro mahīpatiḥ
  4 ugraṃ tapaḥ samātiṣṭhat sahasrākṣasamo bhuvi
      putraṃ labheyam ajitaṃ trilokeśvaram ity uta
  5 tam ugratapasaṃ dṛṣṭvā sahasrākṣaḥ puraṃdaraḥ
      samarthaḥ putra janane svayam evaitya bhārata
  6 putratvam agamad rājaṃs tasya lokeśvareśvaraḥ
      gādhir nāmābhavat putraḥ kauśikaḥ pākaśāsanaḥ
  7 tasya kanyābhavad rājan nāmnā satyavatī prabho
      tāṃ gādhiḥ kavi putrāya sa ṛcīkāya dadau prabhuḥ
  8 tataḥ prītas tu kaunteya bhārgavaḥ kurunandana
      putrārthe śrapayām āsa caruṃ gādhes tathaiva ca
  9 āhūya cāha tāṃ bhāryām ṛcīko bhārgavas tadā
      upayojyaś carur ayaṃ tvayā mātrāpy ayaṃ tava
  10 tasyā janiṣyate putro dīptimān kṣatriyarṣabhaḥ
     ajayyaḥ kṣatriyair loke kṣatriyarṣabha sūdanaḥ
 11 tavāpi putraṃ kalyāṇi dhṛtimantaṃ tapo'nvitam
     śamātmakaṃ dvijaśreṣṭhaṃ carur eṣa vidhāsyati
 12 ity evam uktvā tāṃ bhāryām ṛcīko bhṛgunandanaḥ
     tapasy abhirato dhīmāñ jagāmāraṇyam eva ha
 13 etasminn eva kāle tu tīrthayātrā paro nṛpaḥ
     gādhiḥ sadāraḥ saṃprāpta ṛcīkasyāśramaṃ prati
 14 carudvayaṃ gṛhītvā tu rājan satyavatī tadā
     bhartur vākyād athāvyagrā mātre hṛṣṭā nyavedayat
 15 mātā tu tasyāḥ kaunteya duhitre svaṃ caruṃ dadau
     tasyāś carum athājñātam ātmasaṃsthaṃ cakāra ha
 16 atha satyavatī garbhaṃ kṣatriyāntakaraṃ tadā
     dhārayām āsa dīptena vapuṣā ghoradarśanam
 17 tām ṛcīkas tadā dṛṣṭvā dhyānayogena vai tataḥ
     abravīd rājaśārdūla svāṃ bhāryāṃ varavarṇinīm
 18 mātrāsi vyaṃsitā bhadre caruvyatyāsa hetunā
     janiṣyate hi te putraḥ krūrakarmā mahābalaḥ
 19 janiṣyate hi te bhrātā brahmabhūtas tapodhanaḥ
     viśvaṃ hi brahma tapasā mayā tatra samarpitam
 20 saivam uktā mahābhāgā bhartrā satyavatī tadā
     papāta śirasā tasmai vepantī cābravīd idam
 21 nārho 'si bhagavann adya vaktum evaṃvidhaṃ vacaḥ
     brāhmaṇāpasadaṃ putraṃ prāpsyasīti mahāmune
 22 [rcīka]
     naiṣa saṃkalpitaḥ kāmo mayā bhadre tathā tvayi
     ugrakarmā bhavet putraś carur mātā ca kāraṇam
 23 [savyavatī]
     icchaṁl lokān api mune sṛjethāḥ kiṃ punar mama
     śamātmakam ṛjuṃ putraṃ labheyaṃ japatāṃ vara
 24 [rcīka]
     noktapūrvaṃ mayā bhadre svaireṣv apy anṛtaṃ vacaḥ
     kim utāgniṃ samādhāya mantravac carusādhane
 25 [satyavatī]
     kāmam evaṃ bhavet pautro mameha tava caiva ha
     śamātmakam ṛjuṃ putraṃ labheyaṃ japatāṃ vara
 26 [rcīka]
     putre nāsti viśeṣo me pautre vā varavarṇini
     yathā tvayoktaṃ tu vacas tathā bhadre bhaviṣyati
 27 [vāsudeva]
     tataḥ satyavatī putraṃ janayām āsa bhārgavam
     tapasy abhirataṃ śāntaṃ jamadagniṃ śamātmakam
 28 viśvāmitraṃ ca dāyādaṃ gādhiḥ kuśikanandanaḥ
     prāpa brahmarṣisamitaṃ viśvena brahmaṇā yutam
 29 ārcīko janayām āsa jamadagniṃ sudāruṇam
     savra vidyānta gaṃ śreṣṭhaṃ dhanurvede ca pāragam
     rāmaṃ kṣatriya hantāraṃ pradīptam iva pāvakam
 30 etasminn eva kāle tu kṛtavīryātma jo balī
     arjuno nāma tejasvī kṣatriyo haihayānvayaḥ
 31 dadāha pṛthivīṃ sarvāṃ sapta dvīpāṃ sa pattanām
     svabāhvastrabalainājau dharmeṇa parameṇa ca
 32 tṛṣitena sa kauravya bhikṣitaś citrabhānunā
     sahasrabāhur vikrāntaḥ prādād bhikṣām athāgnaye
 33 grāmān purāṇi ghoṣāṃś ca pattanāni ca vīryavān
     jajvāla tasya bāṇais tu citrabhānur didhakṣayā
 34 sa tasya puruṣendrasya prabhāvena mahātapāḥ
     dadāha kārtavīryasya śailān atha vanāni ca
 35 sa śūnyam āśramāraṇyaṃ varuṇasyātma jasya tat
     dadāha pavaneneddhaś citrabhānuḥ sa haihayaḥ
 36 āpavas taṃ tato roṣāc chaśāpārjunam acyuta
     dagdhe ''śrame mahārāja kārtavīryeṇa vīryavān
 37 tvayā na varjitaṃ mohād yasmād vanam idaṃ mama
     dagdhaṃ tasmād raṇe rāmo bāhūṃs te chetsyate 'rjuna
 38 arjunas tu mahārāja balī nityaṃ śamātmakaḥ
     brahmaṇyaś ca śaraṇyaś ca dātā śūraś ca bhārata
 39 tasya putrāḥ subalinaḥ śāpenāsan pitur vadhe
     nimittam avaliptā vai nṛśaṃsāś caiva nityadā
 40 jamadagnidhenvās te vatsam āninyur bharatarṣabha
     ajñātaṃ kārtavīryasya haihayendrasya dhīmataḥ
 41 tato 'rjunasya bāhūṃs tu chittvā vai pauruṣānvitaḥ
     taṃ ruvantaṃ tato vatsaṃ jāmadagnyaḥ svam āśramam
     pratyānayata rājendra teṣām antaḥpurāt prabhuḥ
 42 arjunasya sutās te tu saṃbhūyābuddhayas tadā
     gatvāśramam asaṃbuddhaṃ jamadagner mahātmanaḥ
 43 apātayanta bhallāgraiḥ śiraḥ kāyān narādhipa
     samit kuśārthaṃ rāmasya nirgatasya mahātmanaḥ
 44 tataḥ pitṛvadhāmarṣād rāmaḥ paramamanyumān
     niḥkṣatriyāṃ pratiśrutya mahīṃ śastram agṛhṇata
 45 tataḥ sa bhṛguśārdūlaḥ kārtavīryasya vīryavān
     vikramya nijaghānāśu putrān pautrāṃś ca sarvaśaḥ
 46 sa haihaya sahasrāṇi hatvā paramamanyumān
     cakāra bhārgavo rājan mahīṃ śoṇitakardamām
 47 sa tathā sumahātejāḥ kṛtvā niḥkṣatriyāṃ mahīm
     kṛpayā parayāviṣṭo vanam eva jagāma ha
 48 tato varṣasahasreṣu samatīteṣu keṣu cit
     kṣobhaṃ saṃprāptavāṃs tīvraṃ prakṛtyā kopanaḥ prabhuḥ
 49 viśvāmitasya pautras tu raibhya putro mahātapāḥ
     parāvasur mahārāja kṣiptvāha janasaṃsadi
 50 ye te yayāti patane yajñe santaḥ samāgatāḥ
     pratardanaprabhṛtayo rāma kiṃ kṣatriyā na te
 51 mithyāpratijño rāma tvaṃ katthase janasaṃsadi
     bhayāt kṣatriya vīrāṇāṃ parvataṃ samupāśritaḥ
 52 sa punaḥ kṣatriya śataiḥ pṛthivīm anusaṃtatām
     parāvasos tadā śrutvā śastraṃ jagrāha bhārgavaḥ
 53 tato ye kṣatriyā rājañ śataśas tena jīvitāḥ
     te vivṛddhā mahāvīryāḥ pṛthivīpatayo 'bhavan
 54 sa punas tāñ jaghānāśu bālān api narādhipa
     garbhasthais tu mahī vyāptā punar evābhavat tadā
 55 jātaṃ jātaṃ sa garbhaṃ tu punar eva jaghāna ha
     arakṣaṃś ca sutān kāṃś cit tadā kṣatriya yoṣitaḥ
 56 triḥ saptakṛtvaḥ pṛthivīṃ kṛtvā niḥkṣatriyāṃ prabhuḥ
     dakṣiṇām aśvamedhānte kaśyapāyādadat tataḥ
 57 kṣatriyāṇāṃ tu śeṣārthaṃ kareṇoddiśya kaśyapaḥ
     sruk pragraha vatā rājañ śrīmān vākyam athābravīt
 58 gaccha pāraṃ samudrasya dakṣiṇasya mahāmune
     na te madviṣaye rāma vastavyam iha karhi cit
 59 tataḥ śūrpārakaṃ deśaṃ sāgaras tasya nirmame
     saṃtrāsāj jāmadagnyasya so 'parāntaṃ mahītalam
 60 kaśyapas tu mahārāja pratigṛhya mahīm imām
     kṛtvā brāhmaṇa saṃsthāṃ vai praviveśa mahāvanam
 61 tataḥ śūdrāś ca vaiśyāś ca yathā svair apracāriṇaḥ
     avartanta dvijāgryāṇāṃ dāreṣu bharatarṣabha
 62 arājake jīvaloke durbalā balavattaraiḥ
     bādhyante na ca vitteṣu prabhutvam iha kasya cit
 63 tataḥ kālena pṛthivī praviveśa rasātalam
     arakṣyamāṇā vidhivat kṣatriyair dharmarakṣibhiḥ
 64 ūruṇā dhārayām āsa kaśyapaḥ pṛthivīṃ tataḥ
     nimajjantīṃ tadā rājaṃs tenorvīti mahī smṛtā
 65 rakṣiṇaś ca samuddiśya prāyācat pṛthivī tadā
     prasādya kaśyapaṃ devī kṣatriyān bāhuśālinaḥ
 66 santi brahman mayā guptā nṛṣu kṣatriya puṃgavāḥ
     haihayānāṃ kule jātās te saṃrakṣantu māṃ mune
 67 asti paurava dāyādo viḍūratha sutaḥ prabho
     ṛkṣaiḥ saṃvardhito vipra ṛkṣavaty eva parvate
 68 tathānukampamānena yajvanāthāmitaujasā
     parāśareṇa dāyādaḥ saudāsasyābhirakṣitaḥ
 69 sarvakarmāṇi kurute tasyarṣeḥ śūdravad dhi saḥ
     sarvakarmety abhikhyātaḥ sa māṃ rakṣatu pārthiva
 70 śibeḥ putro mahātejā gopatir nāma nāmataḥ
     vane saṃrakṣito gobhiḥ so 'bhirakṣatu māṃ mune
 71 pratardanasya putras tu vatso nāma mahāyaśāḥ
     vatsaiḥ saṃvardhito goṣṭhe sa māṃ rakṣatu pārthivaḥ
 72 dadhi vāhana pautras tu putro divi rathasya ha
     aṅgaḥ sa gautamenāpi gaṅgākūle 'bhirakṣitaḥ
 73 bṛhadratho mahābāhur bhuvi bhūtipuraskṛtaḥ
     golāṅgūlair mahābhāgo gṛdhrakūṭe 'bhirakṣitaḥ
 74 maruttasyānvavāye tu kṣatriyās turvasos trayaḥ
     marutpatisamā vīrye samudreṇābhirakṣitāḥ
 75 ete kṣatriya dāyādās tatra tatra pariśrutāḥ
     samyaṅ mām abhirakṣantu tataḥ sthāsyāmi niścalā
 76 eteṣāṃ pitaraś caiva tathaiva ca pitāmahāḥ
     madarthaṃ nihatā yuddhe rāmeṇākliṣṭakarmaṇā
 77 teṣām apacitiś caiva mayā kāryā na saṃśayaḥ
     na hy ahaṃ kāmaye nityam avikrāntena rakṣaṇam
 78 tataḥ pṛthivyā nirdiṣṭāṃs tān samānīya kaśyapaḥ
     abhyaṣiñcan mahīpālān kṣatriyān vīryasaṃmatān
 79 teṣāṃ putrāś ca pautrāś ca yeṣāṃ vaṃśāḥ pratiṣṭhitāḥ
     evam etat purāvṛttaṃ yan māṃ pṛcchasi pāṇḍava
 80 [v]
     evaṃ bruvann eva yadupraviro; yudhiṣṭhiraṃ dharmabhṛtāṃ variṣṭham
     rathena tenāśu yayau yathārko; viśan prabhābhir bhagavāṃs trilokam

SECTION XLIX

Vaisampayana said, "Then Hrishikesa and king Yudhishthira, and all those persons headed by Kripa, and the four Pandavas, riding on those cars looking like fortified cities and decked with standards and banners, speedily proceeded to Kurukshetra with the aid of their fleet steeds. They descended on that field which was covered with hair and marrow and bones and where millions of high-souled Kshatriyas had cast away their bodies. It abounded also with many a hill formed of the bodies and bones of elephants and steeds, and human heads and skulls lay stretched over it like conch-shells. Variegated with thousands of funeral pyres and teeming with heaps of armour and weapons, the vast plain looked like the drinking garden of the Destroyer himself used and abandoned recently. The mighty car-warriors quickly proceeded, viewing the field of battle haunted by crowds of spirits and thronged with Rakshasas. While proceeding, the mighty-armed Kesava, that delighter of all the Yadavas, spoke unto Yudhishthira about the prowess of Jamadagni's son, 'Yonder, at a distance, O Partha, are seen the five lakes of Rama! There Rama offered oblations of Kshatriya blood unto the manes of his ancestors. It was hither that the puissant Rama, having freed the earth of Kshatriya for thrice seven times, gave up his task."
"Yudhishthira said,--'I have great doubts in what thou sayest about Rama's having thrice seven times exterminated the Kshatriyas in days of old. When the very Kshatriya seed was burnt by Rama, O bull among the Yadus, how was the Kshatriya order revived, O thou of immeasurable prowess? How, O bull of the Yadus, was the Kshatriya order exterminated by the illustrious and high-souled Rama, and how did it again grow? In frightful car-encounters millions of Kshatriyas were slain. The earth, O foremost of eloquent men, was strewn with the corpses of Kshatriyas. For what reason was the Kshatriya order thus exterminated in days of yore by Rama, the high-souled descendant of Bhrigu, O tiger among the Yadus? O thou of Vrishni's race, remove this doubt of mine, O bird-bannered hero! O Krishna, O
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younger brother of Baladeva, the highest knowledge is from thee.'"
Vaisampayana said,--"The puissant elder brother of Gada then narrated unto Yudhishthira of incomparable prowess everything that happened, in full detail, as to how the earth had become filled with Kshatriyas."

 

 

 

 

Book 12
Chapter 50

 

 

 

 1 [vaiṣampāyana]
      tato rāmasya tat karma śrutvā rājā yudhiṣṭhiraḥ
      vismayaṃ paramaṃ gatvā pratyuvāca janārdanam
  2 aho rāmasya vārṣṇeya śakrasyeva mahātmanaḥ
      vikramo yena vasudhā krodhān niḥkṣatriyā kṛtā
  3 gobhiḥ samudreṇa tathā golāṅgūlarkṣa vānaraiḥ
      guptā rāma bhayodvignāḥ kṣatriyāṇāṃ kulodvahāḥ
  4 aho dhanyo hi loko 'yaṃ sa bhāgyāś ca narā bhuvi
      yatra karmedṛśaṃ dharmyaṃ dvijena kṛtam acyuta
  5 tathā yāntau tadā tāta tāv acyutayudhiṣṭhirau
      jagmatur yatra gāṅgeyaḥ śaratalpagataḥ prabhuḥ
  6 tatas te dadṛśur bhīṣmaṃ śaraprastara śāyinam
      svaraśmi jālasaṃvītaṃ sāyaṃ sūryam ivānalam
  7 upāsyamānaṃ munibhir devair iva śatakratum
      deśe paramadharmiṣṭhe nadī moghavatīm anu
  8 dūrād eva tam ālokya kṛṣṇo rājā ca dharmarāṭ
      catvāraḥ pāṇḍavāś caiva te ca śāradvatādayaḥ
  9 avaskandyātha vāhebhyaḥ saṃyamya pracalaṃ manaḥ
      ekīkṛtyendriya grāmam upatasthur mahāmunīn
  10 abhivādya ca govindaḥ sātyakis te ca kauravāḥ
     vyāsādīṃs tān ṛṣīn paścād gāṅgeyam upatasthire
 11 tapovṛddhiṃ tataḥ pṛṣṭvā gāṅgeyaṃ yadukauravāḥ
     parivārya tataḥ sarve niṣeduḥ puruṣarṣabhāḥ
 12 tato niśamya gāṅgeyaṃ śāmyamānam ivānalam
     kiṃ cid dīnamanā bhīṣmam iti hovāca keśavaḥ
 13 kac cij jñānāni te rājan prasannāni yathā purā
     kac cid avyā kulā caiva buddhis te vadatāṃ vara
 14 śarābhighātaduḥ khāt te kac cid gātraṃ na dūyate
     mānasād api duḥkhād dhi śārīraṃ balavat taram
 15 varadānāt pituḥ kāmaṃ chanda mṛtyur asi prabho
     śaṃtanor dharmaśīlasya na tv etac chama kāraṇam
 16 susūkṣmo 'pīha dehe vai śalyo janayate rujam
     kiṃ punaḥ śarasaṃghātaiś citasya tava bhārata
 17 kāmaṃ naitat tavākhyeyaṃ prāṇināṃ prabhavāpyayau
     bhavān hy upadiśec chreyo devānām api bhārata
 18 yad dhi bhūtaṃ bhaviṣyac ca bhavac ca puruṣarṣabha
     sarvaṃ taj jñānavṛddhasya tava pāṇāv ivāhitam
 19 saṃsāraś caiva bhūtānāṃ dharmasya ca phalodayaḥ
     viditas te mahāprājña tvaṃ hi brahma mayo nidhiḥ
 20 tvāṃ hi rājye sthitaṃ sphīte samagrāṅgam arogiṇam
     strīsahasraiḥ parivṛtaṃ paśyāmīhordhva retasam
 21 ṛte śāṃtanavād bhīṣmāt triṣu lokeṣu pārthiva
     satyasaṃdhān mahāvīryāc chūrād dharmaika tatparāt
 22 mṛtyum āvārya tarasā śaraprastara śāyinaḥ
     nisarga prabhavaṃ kiṃ cin na ca tātānuśuśruma
 23 satye tapasi dāne ca yajñādhikaraṇe tathā
     dhanurvede ca vede ca nityaṃ caivānvavekṣaṇe
 24 anṛśaṃsaṃ śuciṃ dāntaṃ sarvabhūtahite ratam
     mahārathaṃ tvat sadṛśaṃ na kaṃ cid anuśuśruma
 25 tvaṃ hi devān sa gandharvān sa surāsurarākṣasān
     śakta ekarathenaiva vijetuṃ nātra saṃśayaḥ
 26 tvaṃ hi bhīṣma mahābāho vasūnāṃ vāsavopamaḥ
     nityaṃ vipraiḥ samākhyāto navamo 'navamo guṇaiḥ
 27 ahaṃ hi tvābhijānāmi yas tvaṃ puruṣasattama
     tridaśeṣv api vikhyātaḥ svaśaktyā sumahābalaḥ
 28 manuṣyeṣu manuṣyendra na dṛṣṭo na ca me śrutaḥ
     bhavato yo guṇais tulyaḥ pṛthivyāṃ puruṣaḥ kva cit
 29 tvaṃ hi sarvair guṇai rājan devān apy atiricyase
     tapasā hi bhavāñ śaktaḥ sraṣṭuṃ lokāṃś carācarān
 30 tad asya tapyamānasya jñātīnāṃ saṃkṣayeṇa vai
     jyeṣṭhasya pāṇḍuputrasya śokaṃ bhīṣma vyapānuda
 31 ye hi dharmāḥ samākhyātāś cāturvarṇyasya bhārata
     cātur āśramya saṃsṛṣṭās te sarve viditās tava
 32 cātur vedye ca ye proktāś cātur hotre ca bhārata
     sāṃkhye yoge ca niyatā ye ca dharmāḥ sanātanāḥ
 33 cāturvarṇyena yaś caiko dharmo na sma virudhyate
     sevyamānaḥ sa caivādyo gāṅgeya viditas tava
 34 itihāsa purāṇaṃ ca kārtsnyena viditaṃ tava
     dharmaśāstraṃ ca sakalaṃ nityaṃ manasi te sthitam
 35 ye ca ke cana loke 'sminn arthāḥ saṃśaya kārakāḥ
     teṣāṃ chettā nāsti loke tvadanyaḥ puruṣarṣabha
 36 sa pāṇḍaveyasya manaḥ samutthitaṃ; narendra śokaṃ vyapakarṣa medhayā
     bhavadvidhā hy uttamabuddhivistarā; vimuhyamānasya janasya śāntaye

 

SECTION L

"Vasudeva said, 'Listen, O son of Kunti, to the story of Rama's energy and powers and birth as heard by me from great Rishis discoursing upon the subject. Listen to the story of how millions of Kshatriyas were slain by Jamadagni's son and how those that sprung again in the diverse royal. races in Bharata were again slaughtered. Jadu had a son named Rajas. Rajas had a son named Valakaswa. King Valakaswa had a son named Kusika of righteous behaviour. Resembling the thousand-eyed Indra on earth, Kusika underwent the austerest of penances from desire of attaining the chief of the three worlds for a son. Beholding him engaged in the austerest of penances and competent to beget a son, the thousand-eyed Purandara himself inspired the king (with his force). The great lord of the three worlds, the chastiser of Paka, O king, then became Kusika's son known by the name of Gadhi. Gadhi had a daughter, O monarch, of the name of Satyavati. The puissant Gadhi gave her (for wife) unto Richika, a descendant of Bhrigu. Her lord of Bhrigu's race, O delighter of the Kurus, became highly gratified with her for the purity of her behaviour. He cooked the sacrificial food consisting of milk and rice for giving unto Gadhi (her sire) a son. Calling his wife, Richika of Bhrigu's race said, 'This portion of the sanctified food should be taken by thee, and this (other) portion by thy mother. A son will be born of her that will blaze with energy and be a bull among Kshatriyas. Invincible by Kshatriyas on earth, he will be the slayer of the foremost of Kshatriyas. As regards thee, O blessed lady, this portion of the food will give thee a son of great wisdom, an embodiment of tranquillity, endued with ascetic penances, and the foremost of Brahmanas. Having said these words unto his wife, the blessed Richika of Bhrigu's race, setting his heart on penances, proceeded to the woods. About this time, king Gadhi, resolved upon a pilgrimage to the holy waters, arrived with his queen at the retreat, of Richika. Satyavati, upon this, O king, taking the two portions of the sanctified food, cheerfully and in great haste, represented the worlds of her lord unto her mother. The queen-mother, O son of Kunti, gave the portion intended for herself unto her daughter, and herself took from ignorance the portion intended for the latter. Upon this, Satyavati, her body blazing with lustre, conceived a child of terrible form intended to become the exterminator of the Kshatriyas. Beholding a Brahmana child lying within her womb, that tiger among the Bhrigus said unto his wife of celestial beauty these words: 'Thou hast been deceived by the, mother, O blessed lady, in consequence
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of the substitution of the sanctified morsels. Thy son will become a person of cruel deeds and vindictive heart. Thy brother again (born of thy mother) will be a Brahmana devoted to ascetic penances. Into the sanctified food intended for thee had been placed the seed of the supreme and universal Brahma, while into that intended for thy mother had been placed the sum total of Kshatriya energy. In consequence, however, of the substitution of the two portions, O blessed lady, that which had been intended will not happen. Thy mother will obtain a Brahmana child while thou wilt obtain a son that will become a Kshatriya.' Thus addressed by her lord, the highly blessed Satyavati prostrated herself and placing her head at his feet, trembling, said, 'It behoveth thee not, O holy one, to speak such words unto me, viz., 'Thou shalt obtain a wretch among Brahmanas (for thy son).'
"Richika said, 'This was not intended by me, O blessed lady, in respect of thee. A son of fierce deeds has been conceived by thee simply in consequence of the substitution of the sanctified morsels.'
"Satyavati replied saying, 'If thou wishest, O sage, thou canst create other worlds, what need then be said of a child? It behoveth thee, O puissant one, to give me a son that shall be righteous and devoted to peace.'
"Richika said, 'Never was falsehood spoken by me before, O blessed lady, even in jest. What need then be said of (such a solemn occasion as) preparing sanctified food with the aid of Vedic formulae after igniting t. fire? It was ordained of yore by Destiny, O amiable one! I have ascertained it all by my penances. All the descendants of thy father will be possessed of Brahmanic virtues.'
"Satyavati said, 'O puissant one, let our grandson be such, but, O foremost of ascetics, let me have a son of tranquil pursuits.'
"Richika said, 'O thou of the fairest complexion, there is no distinction, I conceive, between a son and a grandson. It will be, O amiable one, as thou sayest.'
"Vasudeva continued, 'Then Satyavati brought forth a son in Bhrigu's race who was devoted to penances and characterised by tranquil pursuits, viz., Jamadagni of regulated vows. Kusika's son Gadhi begot a son named Viswamitra. Possessed of every attribute of a Brahmana, that son (though born in the Kshatriya order) was equal to a Brahmana. Richika (thus) begot Jamadagni, that ocean of penances. Jamadagni begot a son of fierce deeds. The foremost of men, that son mastered the sciences, including the science of arms. Like unto a blazing fire, that son was Rama, the exterminator of the Kshatriyas. Having gratified Mahadeva on the mountains of Gandhamadana, he begged weapons of that great god, especially the axe of fierce energy in his hands. In consequence of that unrivalled axe of fiery splendour and irresistible sharpness, he became unrivalled on earth. Meanwhile the mighty son of Kritavirya, viz., Arjuna of the Kshatriya order and ruler of the Haihayas, endued with great energy, highly virtuous in behaviour, and possessed of a thousand arms through the grace of (the great Rishi) Dattatreya, having subjugated in battle, by the might of his own arms, the whole earth with her mountains and seven islands, became a very powerful emperor and (at last)
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gave away the earth unto the Brahmanas in a horse-sacrifice. On a certain occasion, solicited by the thirsty god of fire, O son of Kunti, the thousand-armed monarch of great prowess gave alms unto that deity. Springing from the point of his shafts, the god of fire, possessed of great energy, desirous of consuming (what was offered), burnt villages and towns and kingdoms and hamlets of cowherds. Through the prowess of that foremost of men, viz., Kritavirya of great energy, the god of fire burnt mountains and great forests. Assisted by the king of the Haihayas, the god of fire, caused by the wind to blaze forth with energy consumed the uninhabited but delightful retreat of the high-souled Apava. Possessed of great energy, Apava, O mighty-armed king, seeing his retreat consumed by the powerful Kshatriya, cursed that monarch in wrath, saying, 'Since, O Arjuna, without excepting these my specious woods, thou hast burnt them, therefore, Rama (of Bhrigu's race) will lop off thy (thousand) arm. The mighty Arjuna, however, of great prowess, always devoted to peace, ever regardful of Brahmanas and disposed to grant protection (unto all class), and charitable and brave, O Bharata, did not think of that curse denounced on him by that high-souled Rishis. His powerful sons, always haughty and cruel, in consequence of that course, became the indirect cause of his death. The princes, O bull of Bharata's race, seize and brought away the calf of Jamadagni's homa cow, without the knowledge of Kritavirya, the ruler of the Haihayas. For this reason a dispute took place between the high-souled Jamadagni (and the Haihayas). The puissant Rama, the son of Jamadagni, filled with wrath, lopped off the arms of Arjuna and brought back, O monarch, his sire's calf which was wandering within the inner enclosures of the king's palace. Then the foolish son of Arjuna, repairing together to the retreat of the high-souled Jamadagni, felled with the points of their lances, O king, the head of the Rishi from off his trunk while the celebrated Rama was out for fetching sacred fuel and grass. Inflamed with wrath at the death of his father and inspired with vengeance, Rama vowed to free the earth of Kshatriyas and took up arms. Then that tiger among the Bhrigus, possessed of great energy, putting forth his prowess, speedily slaughtered all the sons and grandsons of Kritavirya. Slaughtering thousands of Haihayas in rage, the descendent of Bhrigu, O king, made the earth miry with blood. Possessed of great energy, he quickly reft the earth of all Kshatriyas. Filled then with compassion, he retired into the woods. Afterwards, when some thousands of years had passed away, the puissant Rama, who was wrathful by nature, had imputations cast upon him (of cowardice). The grandson of Viswamitra and son of Raivya, possessed of great ascetic merit, named Paravasu, O monarch, began to cast imputations on Rama in public, saying, 'O Rama, were not those righteous men, viz., Pratardana and others, who were assembled at a sacrifice at the time of Yayati's fall, Kshatriyas by birth? Thou art not of true vows, O Rama! Thine is an empty boast among people. Through fear of Kshatriya heroes thou hast betaken thyself to the mountains. The descendant of Bhrigu, hearing these words of Paravasu, once more took up arms and once more strewed the earth with hundreds of Kshatriya bodies. Those Kshatriyas, however, O king, counting by hundreds, that were spared by Rama, multiplied (in time) and
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became mighty monarchs on earth. Rama once more slaughtered them quickly, not sparing the very children, O king! Indeed, the earth became once more strewn with the bodies of Kshatriya children of premature birth. As soon as Kshatriya children were born, Rama slaughtered them. Some Kshatriya ladies, however, succeeded in protecting their children (from Rama's wrath). Having made the earth destitute of Kshatriyas for thrice seven times, the puissant Bhargava, at the completion of a horse-sacrifice, gave away the earth as sacrificial present unto Kasyapa. For preserving the remnant of the Kshatriyas, Kasyapa, O king, pointing with his hand that still held the sacrificial ladle, said these words, O great sage, repair to the shores of the southern ocean. It behoveth thee not, O Rama, to reside within (what is) my dominion.' At these words, Ocean suddenly created for Jamadagni's son, on his other shore, a region called Surparaka. Kasyapa also, O monarch, having accepted the earth in gift, and made a present of it unto the Brahmanas, entered the great forest. Then Sudras and Vaisyas, acting most wilfully, began to unite themselves, O bull of Bharata's race, with the wives of Brahmanas. When anarchy sets in on earth, the weak are oppressed by the strong, and no man is master of his own property. Unprotected duly by Kshatriyas observant of virtue, and oppressed by the wicked in consequence of that disorder, the earth quickly sank to the lowest depths. Beholding the earth sinking from fear, the high-souled Kasyapa held her on his lap; and since the great Rishi held her on his lap (uru) therefore is the earth known by the name of Urvi. The goddess earth, for protection's sake, gratified Kasyapa and begged of him a king.
"The Earth said, 'There are, O, regenerate one, some foremost of Kshatriyas concealed by me among women. They were born in the race of Haihayas. Let them, O sage, protect me. There is another person of Puru's race, viz., Viduratha's son, O puissant one, who has been brought up among bears in the Rikshavat mountains. Another, viz., the son of Saudasa, has been protected, through compassion, by Parasara of immeasurable energy and ever engaged in sacrifices. Though born in one of the regenerate orders, yet like a Sudra he does everything for that Rishi and has, therefore, been named Sarvakarman (servant of all work). Sivi's son of great energy, viz., Gopati by name, has been brought up in the forest among kine. Let him, O sage, protect me. Pratardana's son, named Vatsa of great might, has been brought up among calves in a cowpen. Let that one of the royal order protect me. Dadhivahana's grandson and Diviratha's son was concealed and protected on the banks of Ganga by the sage Gautama. His name is Vrihadratha. Possessed of great energy and adorned with numerous blessed qualities, that blessed prince has been protected by wolves and the mountains of Gridhrakuta. Many Kshatriyas belonging to the race of Maratta have been protected. Equal unto the lord of Maruts in energy, they have been brought up by Ocean. These children of the Kshatriya order have been heard of as existing in different places. They are living among artisans and goldsmiths. If they protect me I shall then stay unmoved. Their sires and grandsires have been slain for my sake by Rama Of great prowess. It is my duty, O great sage, to see that their funeral rites are duly performed. I do not desire that I should be protected by my present
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rulers. Do thou, O sage, speedily make such arrangements that I may exist (as before).'
"Vasudeva continued, 'The sage Kasyapa then, seeking out those Kshatriyas of great energy whom the goddess had indicated, installed them duly as kings (for protecting her). Those Kshatriya races that are now extent are the progeny of those princes. That which thou hast questioned me, O son of Panda, happened in days of yore even thus.'
"Vaisampayana continued, 'Conversing thus with Yudhishthira, that foremost of righteous persons, the high-souled Yadava hero proceeded quickly on that car, illumining all the points of the compass like the divine Surya himself.'"

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