srimahabharat (Book 14) Aswamedha Parva - chapters 1 to 15

The Sacred  Scripture of

 great Epic Sree Mahabharatam:

The Mahabharata

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

Aswamedha Parva
Book 14

The Mahabharata

 

ASWAMEDHA PARVA

Book 14

Chapter 1

 

This book, one of the concluding portions of the Mahabharata, is notable for several reasons.
The first is a long interposed section of Upanishadic material, known the as Anugita. This occupies a large part of this book; Arjuna asks Krishna to repeat his battlefield discourse (the Bhaghavad Gita in Book 6). What follows is a somewhat disjointed metaphysical treatise which was probably composed at a much later date than the main narrative. This has also been translated in the Sacred Books of the East by Telang.
Following the Anugita is the story of Utanka, a disciple of Krishna who undergoes a fairy-tale-like journey involving a cannibal king, magic earrings and a journey to the underworld.
Finally there is the story of the great Horse Sacrifice of Yudhishthira, which resumes the main narrative of the Mahabharata. The Horse Sacrifice was the premiere ceremony of the Yajur-Veda, a scapegoat-like expiatory ritual of unmatched extravagance. A magnificent wild black horse is set loose from Hastinapur, the Kuru capital. In hot pursuit is the Kuru army, let by Arjuna. They must follow this horse, wherever it may lead. They are required to engage in ritual combat with the Kshatria (military caste) of whatever territory it enters, without killing the leader of the opposing force. Then they invite the trespassed nation to the sacrifice. In the course of this journey they settle some old scores.
The horse returns to the capital city, and the ritual starts; amidst a pavilion of pure gold the horse is sacrificed. However, at the last moment, a mongoose with a gold head pops out of the ground and states that the Horse Sacrifice is of less meaning than a Brahman who sacrificed a handful of barley during a famine. With this bizarre anticlimax the book--and possibly the original narrative of the Mahabharata--ends.

 

 1 [v]
      kṛtodakaṃ tu rājānaṃ dhṛtarāṣṭraṃ yudhiṣṭhiraḥ
      puraskṛtya mahābāhur uttatārākulendriyaḥ
  2 uttīrya ca mahīpālo bāṣpavyākulalocanaḥ
      papāta tīre gaṅgāyā vyādhaviddha iva dvipaḥ
  3 taṃ sīdamānaṃ jagrāha bhīmaḥ kṛṣṇena coditaḥ
      maivam ity abravīc cainaṃ kṛṣṇaḥ parabalārdanaḥ
  4 tam ārtaṃ patitaṃ bhūmau niśvasantaṃ punaḥ punaḥ
      dadṛśuḥ pāṇḍavā rājan dharmātmānaṃ yudhiṣṭhiram
  5 taṃ dṛṣṭvā dīnamanasaṃ gatasattvaṃ janeśvaram
      bhūyaḥ śokasamāviṣṭāḥ pāṇḍavāḥ samupāviśan
  6 rājā ca dhṛtarāṣṭras tam upāsīno mahābhujaḥ
      vākyam āha mahāprājño mahāśokaprapīḍitam
  7 uttiṣṭha kuruśārdūla kuru kāryam anantaram
      kṣatradharmeṇa kauravya jiteyam avanis tvayā
  8 tāṃ bhuṅkṣva bhrātṛbhiḥ sārdhaṃ suhṛdbhiś ca janeśvara
      na śocitavyaṃ paśyāmi tvayā dharmabhṛtāṃ vara
  9 śocitavyaṃ mayā caiva gāndhāryā ca viśāṃ pate
      putrair vihīno rājyena svapnalabdhadhano yathā
  10 aśrutvā hitakāmasya vidurasya mahātmanaḥ
     vākyāni sumahārthāni paritapyāmi durmatiḥ
 11 uktavān eṣa māṃ pūrvaṃ dharmātmā divyadarśanaḥ
     duryodhanāparādhena kulaṃ te vinaśiṣyati
 12 svasti ced icchase rājan kulasyātmana eva ca
     vadhyatām eṣa duṣṭātmā mando rājasuyodhanaḥ
 13 karṇaś ca śakuniś caiva mainaṃ paśyatu karhi cit
     dyūtasaṃpātam apy eṣām apramatto nivāraya
 14 abhiṣecaya rājānaṃ dharmātmānaṃ yudhiṣṭhiram
     sa pālayiṣyati vaśīdharmeṇa pṛthivīm imām
 15 atha necchasi rājānaṃ kuntīputraṃ yudhiṣṭhiram
     meḍhī bhūtaḥ svayaṃ rājyaṃ pratigṛhṇīṣva pārthiva
 16 samaṃ sarveṣu bhūteṣu vartamānaṃ narādhipa
     anujīvantu sarve tvāṃ jñātayo jñātivardhana
 17 evaṃ bruvati kaunteya vidure dīrghadarśini
     duryodhanam ahaṃ pāpam anvavartaṃ vṛthā matiḥ
 18 aśrutvā hy asya vīrasya vākyāni madhurāṇy aham
     phalaṃ prāpya mahad duḥkhaṃ nimagnaḥ śokasāgare
 19 vṛddhau hi te svaḥ pitarau paśyāvāṃ duḥkhitau nṛpa
     na śocitavyaṃ bhavatā paśyāmīha janādhipa

 

ASWAMEDHA PARVA

SECTION I

(Aswamedhika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male beings, and unto the goddess Saraswati, must the word Jaya be uttered.
"Vaisampayana said, "After the king Dhritarashtra had offered libations of water (unto the manes of Bhisma), the mighty-armed 1 Yudhishthira, with his senses bewildered, placing the former in his front, ascended the banks (of the river), his eyes suffused with tears, and dropt down on the bank of the Ganga like an elephant pierced by the hunter. Then incited by Krishna, Bhima took him up sinking. 'This must not be so,' said Krishna, the grinder of hostile hosts. The Pandavas, O king, saw Yudhishthira, the son of Dharma, troubled and lying on the ground, and also sighing again and again. And seeing the king despondent and feeble, the Pandavas, overwhelmed with grief, sat down, surrounding him. And endowed with high intelligence and having the sight of wisdom, king Dhritarashtra, exceedingly afflicted with grief for his sons, addressed the monarch, saying,--'Rise up, O thou tiger among the Kurus. Do thou now attend to thy duties. O Kunti's son, thou hast conquered this Earth according to the usage of the Kshatriyas. Do thou now, O lord of men, enjoy her with thy brothers and friends. O foremost of the righteous, I do not see why thou shouldst grieve. O lord of the Earth, having lost a hundred sons like unto riches obtained in a dream, it is Gandhari and I, who should mourn. Not having listened to the pregnant words of the high-souled Vidura, who sought our welfare, I, of perverse senses, (now) repent. The virtuous Vidura, endowed with divine insight, had told me,--'Thy race will meet with annihilation owing to the transgressions of Duryodhana. O king, if thou wish for the weal of thy line, act up to my advice. Cast off this wicked-minded monarch, Suyodhana, and let not either Karna or Sakuni by any means see him. Their gambling too do thou, without making any fuss suppress, and anoint the righteous king Yudhishthira. That one of subdued senses will righteously govern the Earth. If thou wouldst not have king Yudhishthira, son of Kunti, then, O monarch, do thou, performing a sacrifice, thyself take charge of the kingdom, and regarding all creatures with an even eye, O lord of men, do thou let thy kinsmen. O thou advancer of thy kindred, subsist
p. 2
on thy bounty.' When, O Kunti's son, the far-sighted Vidura said this, fool that I was I followed the wicked Duryodhana. Having turned a deaf ear to the sweet speech of that sedate one, I have obtained this mighty sorrow as a consequence, and have been plunged in an ocean of woe. Behold thy old father and mother, O king, plunged in misery. But, O master of men, I find no occasion for thy grief.'"

 

 

Book 14
Chapter 2

 

 

 

1 [v]
      evam uktas tu rājñā sa dhṛtarāṣṭreṇa dhīmatā
      tūṣṇīṃ babhūva medhāvī tam uvācātha keśavaḥ
  2 atīva manasā śokaḥ kriyamāṇo janādhipa
      saṃtāpayati vaitasya pūrvapretān pitāmahān
  3 yajasva vividhair yajñair bahubhiḥ svāptadakṣiṇaiḥ
      devāṃs tarpaya somena svadhayā ca pitṝn api
  4 tvadvidhasya mahābuddhe naitad adyopapadyate
      viditaṃ veditavyaṃ te kartavyam api te kṛtam
  5 śrutāś ca rājadharmās te bhīṣmād bhāgīrathī sutāt
      kṛṣṇadvaipāyanāc caiva nāradād vidurāt tathā
  6 nemām arhasi mūḍhānāṃ vṛttiṃ tvam anuvartitum
      pitṛpaitāmahīṃ vṛttim āsthāya dhuram udvaha
  7 yuktaṃ hi yaśasā kṣatraṃ svargaṃ prāptum asaṃśayam
      na hi kaś cana śūrāṇāṃ nihato 'tra parāṅmukhaḥ
  8 tyaja śokaṃ mahārāja bhavitavyaṃ hi tat tathā
      na śakyās te punar draṣṭuṃ tvayā hy asmin raṇe hatāḥ
  9 etāvad uktvā govindo dharmarājaṃ yudhiṣṭhiram
      virarāma mahātejās tam uvāca yudhiṣṭhiraḥ
  10 govinda mayi yā prītis tava sā viditā mama
     sauhṛdena tathā premṇā sadā mām anukampase
 11 priyaṃ tu me syāt sumahat kṛtaṃ cakragadādhara
     śrīman prītena manasā sarvaṃ yāvadanandana
 12 yadi mām anujānīyād bhavān gantuṃ tapovanam
     na hi śāntiṃ prapaśyāmi ghātayitvā pitāmaham
     karṇaṃ ca puruṣavyāghraṃ saṃgrāmeṣv apalāyinam
 13 karmaṇā yena mucyeyam asmāt krūrād ariṃdama
     karmaṇas tad vidhatsveha yena śudhyati me manaḥ
 14 tam evaṃ vādinaṃ vyāsas tataḥ provāca dharmavit
     sāntvayan sumahātejāḥ śubhaṃ vacanam arthavat
 15 akṛtā te matis tāta punar bālyena muhyase
     kim ākāśe vayaṃ sarve pralapāma muhur muhuḥ
 16 viditāḥ kṣatradharmās te yeṣāṃ yuddhena jīvikā
     yathā pravṛtto nṛpatir nādhibandhena yujyate
 17 mokṣadharmāś ca nikhilā yāthātathyena te śrutāḥ
     asakṛc caiva saṃdehāc chinnās te kāmajā mayā
 18 aśraddadhāno durmedhā luptasmṛtir asi dhruvam
     maivaṃ bhava na te yuktam idam ajñānam īdṛśam
 19 prāyaścittāni sarvāṇi viditāni ca te 'nagha
     yuddhadharmāś ca te sarve dānadharmāś ca te śrutāḥ
 20 sa kathaṃ sarvadharmajñaḥ sarvāgama viśāradaḥ
     parimuhyasi bhūyas tvam ajñānād iva bhārata

 

SECTION II

"Vaisampayana said, "Thus addressed by the intelligent king Dhritarashtra Yudhishthira, possessed of understanding, became calm. And then Kesava (Krishna) accosted him,--'If a person indulges excessively in sorrow for his departed forefathers, he grieves them. (Therefore, banishing grief), do thou (now) celebrate many a sacrifice with suitable presents to the priests; and do thou gratify the gods with Soma liquor, and the manes of thy forefathers with their due food and drink. Do thou also gratify thy guests with meat and drink and the destitute with gifts commensurate with their desires. A person of thy high intelligence should not bear himself thus. What ought to be known hath been known by thee; what ought to be done, hath also been performed. And thou hast heard the duties of the Kshatriyas, recited by Bhishma, the son of Bhagirathi, by Krishna Dwaipayana, Narada and Vidura. Therefore thou shouldst not walk the way of the stupid; but pursuing the course of thy forefathers, sustain the burthen (of the empire). It is meet that a Kshatriya should attain heaven for certain by his (own) renown. Of heroes, those that came to be slain never shall have to turn away (from the celestial regions). Renounce thy grief, O mighty sovereign. Verily, what hath happened was destined to happen so. Thou canst in no wise see those that have been slain in this war.--Having said this unto Yudhishthira, prince of the pious, the high-spirited Govinda paused; and Yudhishthira answered him thus, 'O Govinda, full well do I know thy fondness for me. Thou hast ever favoured me with thy love and thy friendship. And, O holder of the mace and the discus. O scion of Yadu's race, O glorious one, if (now) with a pleased mind thou dost permit me to go to the ascetic's retreat in the woods, then thou wouldst compass what is highly desired by me. Peace find I none after having slain my grand-father, and that foremost of men, Karna, who never fled from the field of battle. Do thou, O Janarddana, so order that I may be freed from this heinous sin and that my mind may be purified. As Pritha's son was speaking thus, the highly-energetic Vyasa, cognisant of the duties of life, soothing him, spoke these excellent words, My child, thy mind is not yet calmed; and therefore thou art again stupefied by a childish sentiment. And wherefore, O child, do we over and over again scatter our speech to the winds? Thou knowest duties of the Kshatriyas, who live by
p. 3
warfare. A king that hath performed his proper part should not suffer himself to be overwhelmed by sorrow. Thou hast faithfully listened to the entire doctrine of salvation; and I have repeatedly removed thy misgivings arising out of desire. But not paying due heed to what I have unfolded, thou of perverse understanding hast doubtless forgotten it clean. Be it not so. Such ignorance is not worthy of thee. O sinless one, thou knowest all kinds, of expiation; and thou hast also heard of the virtues of kings as well as the merits of gifts. Wherefore then, O Bharata, acquainted with every morality and versed in all the Agamas, art thou overwhelmed (with grief) as if from ignorance?'"

 

 

Book 14
Chapter 3

 

 

 

1 [v]
      yudhiṣṭhira tava prajñā na samyag iti me matiḥ
      na hi kaś cit svayaṃ martyaḥ svavaśaḥ kurute kriyāḥ
  2 īśvareṇa niyukto 'yaṃ sādhv asādhu ca mānavaḥ
      karoti puruṣaḥ karma tatra kā paridevanā
  3 ātmānaṃ manyase cātha pāpakarmāṇam antataḥ
      śṛṇu tatra yathā pāpam apākṛṣyeta bhārata
  4 tapobhiḥ kratubhiś caiva dānena ca yudhiṣṭhira
      taranti nityaṃ puruṣā ye sma pāpāni kurvate
  5 yajñena tapasā caiva dānena ca narādhipa
      pūyante rājaśārdūla narā duṣkṛtakarmiṇaḥ
  6 asurāś ca surāś caiva puṇyahetor makhakriyām
      prayatante mahātmānas tasmād yajñāḥ parāyaṇam
  7 yajñair eva mahātmāno babhūvur adhikāḥ surāḥ
      tato devāḥ kriyāvanto dānavān abhyadharṣayan
  8 rājasūyāśvamedhau ca sarvamedhaṃ ca bhārata
      naramedhaṃ ca nṛpate tvam āhara yudhiṣṭhira
  9 yajasva vājimedhena vidhivad dakṣiṇāvatā
      bahu kāmānna vittena rāmo dāśarathir yathā
  10 yathā ca bharato rājā dauḥṣantiḥ pṛthivīpatiḥ
     śākuntalo mahāvīryas tava pūrvapitāmahaḥ
 11 [y]
     asaṃśayaṃ vājimedhaḥ pāvayet pṛthivīm api
     abhiprāyas tu me kaś cit taṃ tvaṃ śrotum ihārhasi
 12 imaṃ jñātibadhaṃ kṛtvā sumahāntaṃ dvijottama
     dānam alpaṃ na śakyāmi dātuṃ vittaṃ ca nāsti me
 13 na ca bālān imān dīnān utsahe vasu yācitum
     tathaivārdra vraṇān kṛcchre vartamānān nṛpātmajān
 14 svayaṃ vināśya pṛthivīṃ yajñārthe dvijasattama
     karam āhārayiṣyāmi kathaṃ śokaparāyaṇān
 15 duryodhanāparādhena vasudhā vasudhādhipāḥ
     pranaṣṭā yojayitvāsmān akīrtyā munisattama
 16 duryodhanena pṛthivī kṣayitā vittakāraṇāt
     kośaś cāpi viśīrṇo 'sau dhārtarāṣṭrasya durmateḥ
 17 pṛthivī dakṣiṇā cātra vidhiḥ prathamakalpikaḥ
     vidvadbhiḥ paridṛṣṭo 'yaṃ śiṣṭo vidhiviparyayaḥ
 18 na ca pratinidhiṃ kartuṃ cikīrṣāmi tapodhana
     atra me bhagavan samyak sācivyaṃ kartum arhasi
 19 [v]
     evam uktas tu pārthena kṛṣṇadvaipāyanas tadā
     muhūrtam anusaṃcintya dharmarājānam abravīt
 20 vidyate draviṇaṃ pārtha girau himavati sthitam
     utsṛṣṭaṃ brāhmaṇair yajñe maruttasya mahīpateḥ
     tad ānayasva kaunteya paryāptaṃ tad bhaviṣyati
 21 [y]
     kathaṃ yajñe maruttasya draviṇaṃ tat samācitam
     kasmiṃś ca kāle sa nṛpo babhūva vadatāṃ vara
 22 [v]
     yadi śuśrūṣase pārtha śṛṇu kāraṃdhamaṃ nṛpam
     yasmin kāle mahāvīryaḥ sa rājāsīn mahādhanaḥ

SECTION III

"Vyasa said, 'O Yudhishthira, thy wisdom, I conceive, is not adequate. None doth any act by virtue of his own power. It is God. who engageth him in acts good or bad, O bestower of honour. Where then is the room for repentance? Thou deemest thyself as having perpetrated impious acts. Do thou, therefore, O Bharata, harken as to the way in which sin may be removed. O Yudhishthira, those that commit sins, can always free themselves from them through penance, sacrifice and gifts. O king, O foremost of men, sinful people are purified by sacrifice, austerities and charity. The high-souled celestials and Asuras perform sacrifices for securing religious merit; and therefore sacrifice are of supreme importance. It is through sacrifices that the high-souled celestials had waxed so wondrously powerful; and having celebrated rites did they vanquish the Danavas. Do thou, O Yudhishthira, prepare for the Rajasuya, and the horse-sacrifice, as well as, O Bharata, for the Sarvamedha and the Naramedha. 1 And then as Dasaratha's son, Rama, or as Dushmanta's and Sakuntala's son, thy ancestor, the lord of the Earth, the exceedingly puissant king Bharata, had done, do thou agreeably to the ordinance celebrate the Horse-sacrifice with Dakshinas. Yudhishthira replied, 'Beyond a doubt, the Horse-sacrifice purifieth princes. But I have a purpose of which it behoveth thee to hear. Having caused this huge carnage of kindred, I cannot, O best of the regenerate ones, dispense gifts even on a small scale; I have no wealth to give. Nor can I for wealth solicit these juvenile sons of kings, staying in sorry plight, with their wounds yet green, and undergoing suffering. How, O foremost of twice-born ones, having myself destroyed the Earth can I, overcome by sorrow, levy dues for celebrating a sacrifice? Through Duryodhana's fault, O best of ascetics, the kings of the Earth have met with destruction, and we have reaped ignominy. For wealth
p. 4
[paragraph continues] Duryodhana hath wasted the Earth; and the treasury of that wicked-minded son of Dhritarashtra is empty. (In this sacrifice), the Earth is the Dakshina; this is the rule that is prescribed in the first instance. The usual reversal of this rule, though sanctioned, is observed, by the learned as such. Nor, O ascetic, do I like to have a substitute (for this process). In this matter, O reverend sir, it behoveth thee to favour me with thy counsel'. Thus addressed by Pritha's son, Krishna Dwaipayana, reflecting for a while, spoke unto the righteous king,--'This treasury, (now) exhausted, shall be full. O son of Pritha, in the mountain Himavat (The Himalayas) there is gold which had been left behind by Brahmanas at the sacrifice of the high-souled Marutta.' 1 Yudhishthira asked, 'How in that sacrifice celebrated by Marutta was so much gold amassed? And, O foremost of speakers, when did he reign?' Vyasa said 'If, O Pritha's son, thou art anxious to hear concerning that king sprung from the Karandhama race, then listen to me as I tell thee when that highly powerful monarch possessed of immense wealth reigned.'"

 

Book 14
Chapter 4

 

 

1 [y]
      śuśrūṣe tasya dharmajña rājarṣeḥ parikīrtanam
      dvaipāyana maruttasya kathāṃ prabrūhi me 'nagha
  2 [v]
      āsīt kṛtayuge pūrvaṃ manur daṇḍadharaḥ prabhuḥ
      tasya putro maheṣvāsaḥ prajātir iti viśrutaḥ
  3 prajāter abhavat putraḥ kṣupa ity abhiviśrutaḥ
      kṣupasya putras tv ikṣvākur mahīpālo 'bhavat prabhuḥ
  4 tasya putraśataṃ rājann āsīt paramadhārmikam
      tāṃst tu sarvān mahīpālān ikṣvākur akarot prabhuḥ
  5 teṣāṃ jyeṣṭhas tu viṃśo 'bhūt pratimānaṃ dhanuṣmatām
      viṃśasya putraḥ kalyāṇo viviṃśo nāma bhārata
  6 viviṃśasya sutā rājan babhūvur daśa pañca ca
      sarve dhanuṣi vikrāntā brahmaṇyāḥ satyavādinaḥ
  7 dānadharmaratāḥ santaḥ satataṃ priyavādinaḥ
      teṣāṃ jyeṣṭhaḥ khanī netraḥ sa tān sarvān apīḍayat
  8 svanīnetras tu vikrānto jitvā rājyam akaṇṭakam
      nāśaknod rakṣituṃ rājyaṃ nānvarajyanta taṃ prajāḥ
  9 tam apāsya ca tad rāṣṭraṃ tasya putraṃ suvarcasam
      abhyaṣiñcata rājendra muditaṃ cābhavat tadā
  10 sa pitur vikriyāṃ dṛṣṭvā rājyān nirasanaṃ tathā
     niyato vartayām āsa prajāhitacikīrṣayā
 11 brahmaṇyaḥ satyavādī ca śuciḥ śama damānvitaḥ
     prajās taṃ cānvarajyanta dharmanityaṃ manasvinam
 12 tasya dharmapravṛttasya vyaśīryat kośavāhanam
     taṃ kṣīṇakośaṃ sāmantāḥ samantāt paryapīḍayan
 13 sa pīḍyamāno bahubhiḥ kṣīṇakośas tv avāhanaḥ
     ārtim ārchat parāṃ rājā saha bhṛtyaiḥ pureṇa ca
 14 na cainaṃ parihartuṃ te 'śaknuvan parisaṃkṣaye
     samyagvṛtto hi rājā sa dharmanityo yudhiṣṭhira
 15 yadā tu paramām ārtiṃ gato 'sau sa puro nṛpaḥ
     tataḥ pradadhmau sa karaṃ prādurāsīt tato balam
 16 tatas tān ajayat sarvān prātisīmān narādhipān
     etasmāt kāraṇād rājan viśrutaḥ sa karaṃdhamaḥ
 17 tasya kāraṃdhamaḥ putras tretāyugamukhe 'bhavat
     indrād anavaraḥ śrīmān devair api sudurjayaḥ
 18 tasya sarve mahīpālā vartante sma vaśe tadā
     sa hi samrāḍ abhūt teṣāṃ vṛttena ca balena ca
 19 avikṣin nāma dharmātmā śauryeṇendra samo 'bhavat
     yajñaśīlaḥ karma ratir dhṛtimān saṃyatendriyaḥ
 20 tejasādityasadṛśaḥ kṣamayā pṛthivīsamaḥ
     bṛhaspatisamo buddhyā himavān iva susthiraḥ
 21 karmaṇā manasā vācā damena praśamena ca
     manāṃsy ārādhayām āsa prajānāṃ sa mahīpatiḥ
 22 ya īje hayamedhānāṃ śatena vidhivat prabhuḥ
     yājayām āsa yaṃ vidvān svayam evāṅgirāḥ prabhuḥ
 23 tasya putro 'ticakrāma pitaraṃ guṇavattayā
     marutto nāma dharmajñaś cakravartī mahāyaśāḥ
 24 nāgāyuta samaprāṇaḥ sākṣād viṣṇur ivāparaḥ
     sa yakṣyamāṇo dharmātmā śātakumbhamayāny uta
     kārayām āsa śubhrāṇi bhājanāni sahasraśaḥ
 25 meruṃ parvatam āsādya himavatpārśva uttare
     kāñcanaḥ sumahān pādas tatra karma cakāra saḥ
 26 tataḥ kuṇḍāni pātrīś ca piṭharāṇy āsanāni ca
     cakruḥ suvarṇakartāro yeṣāṃ saṃkhyā na vidyate
 27 tasyaiva ca samīpe sa yajñavāṭo babhūva ha
     īje tatra sa dharmātmā vidhivat pṛthivīpatiḥ
     maruttaḥ sahitaiḥ sarvaiḥ prajā pālair narādhipaḥ

 

SECTION IV

"Yudhishthira said, 'O righteous one, I am desirous of hearing the history of that royal sage Marutta. Do thou, O Dwaipayana, relate this unto me, O sinless one.'
"Vyasa said, 'O child, in the Krita age Manu was lord (of the Earth) wielding the sceptre. His son was known under the name of Prasandhi. Prasandhi had a son named Kshupa, Kshupa's son was that lord (of men), king Ikshwaku. He, O king, had a hundred sons endowed with pre-eminent piety. And all of them were made monarchs by king Ikshwaku. The eldest of them, Vinsa by name became the model of bowmen. Vinsa's son, O Bharata, was the auspicious Vivinsa. Vivinsa, O king, had five and ten sons; all of them were powerful archers, reverencial to the Brahmanas and truthful, gentle and ever speaking fair. The eldest brother, Khaninetra, oppressed all his brothers. And having conquered the entire kingdom rid of all troubles, Khaninetra could not retain his supremacy; nor were the people pleased with him. And dethroning him, they, O foremost of monarchs, invested his son Suvarcha with the rights of sovereignty and (having effected this) experienced joy (in their hearts). Seeing the reverses sustained by his site as well as his expulsion from the empire, he was ever intent on bringing about the welfare of the people, being devoted to the Brahmanas, speaking the truth, practising purity and restraining his senses and thoughts. And the subjects were well
p. 5
pleased with that high-minded one constant in virtue. But he being constantly engaged in virtuous deeds, his treasures and vehicles became greatly reduced. And on his treasury having become depleted, the feudatory princes swarming round him began to give him trouble. Being thus oppressed by many foes while his treasury, horses and vehicles were impoverished, the king underwent great tribulation along with his retainers and the denizens of his capital. Although his power waned greatly, yet the foes could not slay the king, for his power, O Yudhishthira, was established in righteousness. And when he had reached the extreme of misery along with the citizens, he blew his hand (with his mouth), and from that there appeared a supply of forces. And then he vanquished all the kings living along the borders of his dominions. And from this circumstance O king, he hath been celebrated as Karandhama. His son, (the first) Karandhama who was born at the beginning of the Treta age, equalled Indra himself and was endowed with grace, and invincible even by the immortals. At that time all the kings were under his control; and alike by virtue of his wealth and for his prowess, he became their emperor. In short, the righteous king Avikshit by name, became like unto Indra himself in heroism; and he was given to sacrifices, delight took in virtue and held his senses under restraint. And in energy he resembled the sun and in forbearance Earth herself; in intelligence, he was like Vrihaspati, and in calmness the mountain Himavat himself. And that king delighted the hearts of his subjects by act, thought, speech, self-restraint, and forbearance. He performed hundreds of horse-sacrifices, and the potent and learned Angira himself served him as priest. His son surpassed his sire in the possession of good qualities. Named Marutta, that lord of kings was righteous and o great renown, an possessed the might of ten thousand elephants. He was like unto Vishnu's second self. Desirous of celebrating a sacrifice, that virtuous monarch, coming to Mount Meru on the northern side of Himavat, caused thousands of shining golden vessels to be forged. There on a huge golden hill he performed the rites. And goldsmiths made basins and vessels and pans and seats without number. And the sacrificial ground was near this place. And that righteous lord of Earth, king Marutta, along with other princes, performed a sacrifice there.'"

 

 

Book 14
Chapter 5

 

 

1 [y]
      kathaṃvīryaḥ samabhavat sa rājā vadatāṃ varaḥ
      kathaṃ ca jātarūpeṇa samayujyata sa dvija
  2 kva ca tat sāṃprataṃ dravyaṃ bhagavann avatiṣṭhate
      kathaṃ ca śakyam asmābhis tad avāptuṃ tapodhana
  3 [v]
      asurāś caiva devāś ca dakṣasyāsan prajāpateḥ
      apatyaṃ bahulaṃ tāta te 'spardhanta parasparam
  4 tathaivāṅgirasaḥ putrau vratatulyau babhūvatuḥ
      bṛhaspatir bṛhat tejāḥ saṃvartaś ca tapodhanaḥ
  5 tāv api spardhinau rājan pṛthag āstāṃ parasparam
      bṛhaspatiś ca saṃvartaṃ bādhate sma punaḥ punaḥ
  6 sa bādhyamānaḥ satataṃ bhrātrā jyeṣṭhena bhārata
      arthān utsṛjya digvāsā vanavāsam arocayat
  7 vāsavo 'py asurān sarvān nirjitya ca nihatya ca
      indratvaṃ prāpya lokeṣu tato vavre purohitam
      putram aṅgiraso jyeṣṭhaṃ vipra śreṣṭhaṃ bṛhaspatim
  8 yājyas tv aṅgirasaḥ pūrvam āsīd rājā karaṃdhamaḥ
      vīryeṇāpratimo loke vṛttena ca balena ca
      śatakratur ivaujasvī dharmātmā saṃśitavrataḥ
  9 vāhanaṃ yasya yodhāś ca dravyāṇi vividhāni ca
      dhyānād evābhavad rājan mukhavātena sarvaśaḥ
  10 sa guṇaiḥ pārthivān sarvān vaśe cakre narādhipaḥ
     saṃjīvya kālamiṣṭaṃ ca sa śarīro divaṃ gataḥ
 11 babhūva tasya putras tu yayātir iva dharmavit
     avikṣin nāma śatrukṣit sa vaśe kṛtavān mahīm
     vikrameṇa guṇaiś caiva pitevāsīt sa pārthivaḥ
 12 tasya vāsavatulyo 'bhūn marutto nāma vīryavān
     putras tam anuraktābhūt pṛthivī sāgarāmbarā
 13 spardhate satataṃ sa sma devarājena pārthivaḥ
     vāsavo 'pi maruttena spardhate pāṇḍunandana
 14 śuciḥ sa guṇavān āsīn maruttaḥ pṛthivīpatiḥ
     yatamāno 'pi yaṃ śakro na viśeṣayati sma ha
 15 so 'śaknuvan viśeṣāya samāhūya bṛhaspatim
     uvācedaṃ vaco devaiḥ sahito harivāhanaḥ
 16 bṛhaspate maruttasya mā sma kārṣīḥ kathaṃ cana
     daivaṃ karmātha vā pitryaṃ kartāsi mama cet priyam
 17 ahaṃ hi triṣu lokeṣu surāṇāṃ ca bṛhaspate
     indratvaṃ prāptavān eko maruttas tu mahīpatiḥ
 18 kathaṃ hy amartyaṃ brahmas tvaṃ yājayitvā surādhipam
     yājayermṛtyu saṃyuktaṃ maruttam aviśaṅkayā
 19 māṃ vā vṛṇīṣva bhadraṃ te maruttaṃ vā mahīpatim
     parijyajya maruttaṃ vā yathājoṣaṃ bhajasva mām
 20 evam uktaḥ sa kauravya devarājñā bṛhaspatiḥ
     muhūrtam iva saṃcintya devarājānam abravīt
 21 tvaṃ bhūtānām adhipatis tvayi lokāḥ pratiṣṭhitāḥ
     namucer viśvarūpasya nihantā tvaṃ balasya ca
 22 tvam ājahartha devānām eko vīraśriyaṃ parām
     tvaṃ bibharṣi bhuvaṃ dyāṃ ca sadaiva balasūdana
 23 paurohityaṃ kathaṃ kṛtvā tava devagaṇeśvara
     yājayeyam ahaṃ martyaṃ maruttaṃ pākaśāsana
 24 samāśvasihi deveśa nāhaṃ martyāya karhi cit
     grahīṣyāmi sruvaṃ yajñe śṛṇu cedaṃ vaco mama
 25 hiraṇyaretaso 'mbhaḥ syāt parivarteta medinī
     bhāsaṃ ca na raviḥ kuryān matsatyaṃ vicaled yadi
 26 bṛhaspativacaḥ śrutvā śakro vigatamatsaraḥ
     praśasyainaṃ viveśātha svam eva bhavanaṃ tadā

 

SECTION V

"Yudhishthira said, 'O best of speakers, how that king became so powerful? And how, O twice-born one, did he obtain so much gold? And where now, O reverend sire, is all his wealth? And, O ascetic, how can we secure the same?'
"Vyasa thereupon said,--'As the numerous offspring of the Prajapati Daksha, the Asuras and the Celestials challenged each other (to encounter), so in the same way Angira's sons, the exceedingly energetic Vrihaspati and the ascetic, Samvarta, of equal vows, challenged each other, O king. Vrihaspati
p. 6
began to worry Samvarta again and again. And constantly troubled by his elder brother, he, O Bharata, renouncing his riches, went to the woods, with nothing to coyer his body save the open sky. 1 (At that time), Vasava having vanquished and destroyed the Asuras, and obtained the sovereignty of the celestial regions had appointed as his priest Angira's eldest son, that best of Brahmanas, Vrihaspati. Formerly Angira was the family-priest of king Karandhama. Matchless among men in might, prowess and character; powerful like unto Satakratu, righteous souled and of rigid vows, O king, he had vehicles, and warrior, and many adherents, and superb and costly bedsteads, produced through dint of meditation by the breath of his mouth. And by his native virtues, the monarch had brought all the princes under his sway. And having lived as long as he desired, he ascended to the heaven in his corporal embodiment. And his son named Avikshit--conqueror of foes,--righteous like unto Yayati, brought all the Earth under his dominion. And both in merit and might the king resembled his sire. He had a son named Marutta, endowed with energy, and resembling Vasava himself. This earth clad in oceans; felt herself drawn towards him. He always 2 used to defy the lord of the celestials; and O son of Pandu, Vasava also defied Marutta. And Marutta,--master of Earth--was pure and possessed of perfections. And in spite of his striving, Sakra could not prevail over him. And incapable of controlling him, he riding on the horse, along with the celestials summoning Vrihaspati, spoke to him thus, 'O Vrihaspati, if thou wishest to do what is agreeable to me, do not perform priestly offices for Marutta on behalf of the deities or the ancestral Manes. I have, O Vrihaspati, obtained the sovereignty of the three worlds, while Marutta is merely the lord of the Earth. How, O Brahmana, having acted as priest unto the immortal king of the celestials, wilt thou unhesitatingly perform priestly function unto Marutta subject to death? Good betide thee! Either espouse my side or that of the monarch, Marutta or forsaking Marutta, gladly come over to me.--Thus accosted by the sovereign of the celestials, Vrihaspati, reflecting for a moment, replied unto the king of the immortals. Thou art the Lord of creatures, and in thee are the worlds established, And thou hast destroyed Namuchi, Viswarupa and Vala. Thou, O hero, alone encompassest the highest prosperity of the celestials, and, O slayer of Vala, thou sustainest the earth as well as the heaven. How, O foremost of the celestials, having officiated as thy priest, shall I, O chastiser of Paka, serve a mortal prince. Do thou listen to what I say. Even if the god of fire cease to cause heat and warmth, or the earth change its nature, or the sun ceases to give light, I shall never deviate from the truth (that I have spoken).
Vaisampayana continued,--'On hearing this speech from Vrihaspati Indra became cured of his envious feelings, and then praising him he repaired to his own mansion.'

 

 

Book 14
Chapter 6

 

 

 

 1 [v]
      atrāpy udāharantīmam itihāsaṃ purātanam
      bṛhaspateś ca saṃvādaṃ maruttasya ca bhārata
  2 devarājasya samayaṃ kṛtam āṅgirasena ha
      śrutvā marutto nṛpatir manyum āhārayat tadā
  3 saṃkalpya manasā yajñaṃ karaṃdhama sutātmajaḥ
      bṛhaspatim upāgamya vāgmī vacanam abravīt
  4 bhagavan yan mayā pūrvam abhigamya tapodhana
      kṛto 'bhisaṃdhir yajñāya bhavato vacanād guro
  5 tam ahaṃ yaṣṭum icchāmi saṃbhārāḥ saṃbhṛtāś ca me
      yājyo 'smi bhavataḥ sādho tat prāpnuhi vidhatsva ca
  6 [b]
      na kāmaye yājayituṃ tvām ahaṃ pṛthivīpate
      vṛto 'smi devarājena pratijñātaṃ ca tasya me
  7 [m]
      pitryam asmi tava kṣetraṃ bahu manye ca te bhṛśam
      na cāsmy ayājyatāṃ prāpto bhajamānaṃ bhajasva mām
  8 [b]
      amartyaṃ yājayitvāhaṃ yājayiṣye na mānuṣam
      marutta gaccha vā mā vā nivṛtto 'smy adya yājanāt
  9 na tvāṃ yājayitāsmy adya vṛṇu tvaṃ yam ihecchasi
      upādhyāyaṃ mahābāho yas te yajñaṃ kariṣyati
  10 [v]
     evam uktas tu nṛpatir marutto vrīḍito 'bhavat
     pratyāgacchac ca saṃvigno dadarśa pathi nāradam
 11 devarṣiṇā samāgamya nāradena sa pārthivaḥ
     vidhivat prāñjalis tasthāv athainaṃ nārado 'bravīt
 12 rājarṣe nātihṛṣṭo 'si kac cit kṣemaṃ tavānagha
     kva gato 'si kuto vedam aprīti sthānam āgatam
 13 śrotavyaṃ cen mayā rājan brūhi me pārthivarṣabha
     vyapaneṣyāmi te manyuṃ sarvayatnair narādhipa
 14 evam ukto maruttas tu nāradena maharṣiṇā
     vipralambham upādhyāyāt sarvam eva nyavedayat
 15 gato 'smy aṅgirasaḥ putraṃ devācāryaṃ bṛhaspatim
     yajñārtham ṛtvijaṃ draṣṭuṃ sa ca māṃ nābhyanandata
 16 pratyākhyātaś ca tenāhaṃ jīvituṃ nādya kāmaye
     parityaktaś ca guruṇā dūṣitaś cāsmi nārada
 17 evam uktas tu rājñā sa nāradaḥ pratyuvāca ha
     āvikṣitaṃ mahārāja vācā saṃjīvayann iva
 18 rājann aṅgirasaḥ putraḥ saṃvarto nāma dhārmikaḥ
     caṅkramīti diśaḥ sarvā dig vāsā mohayan prajāḥ
 19 taṃ gaccha yadi yājyaṃ tvāṃ na vāñchati bṛhaspatiḥ
     prasannas tvāṃ mahārāja saṃvarto yājayiṣyati
 20 [m]
     saṃjīvito 'haṃ bhavatā vākyenānena nārada
     paśyeyaṃ kva nu saṃvartaṃ śaṃsa me vadatāṃ vara
 21 kathaṃ ca tasmai varteyaṃ kathaṃ māṃ na parityajet
     pratyākhyātaś ca tenāpi nāhaṃ jīvitum utsahe
 22 [n]
     unmattaveṣaṃ bibhrat sa caṅkramīti yathāsukham
     vārāṇasīṃ tu nagarīm abhīkṣṇam upasevate
 23 tasyā dvāraṃ samāsādya nyasethāḥ kuṇapaṃ kva cit
     taṃ dṛṣṭvā yo nivarteta sa saṃvarto mahīpate
 24 taṃ pṛṣṭhato 'nugacchethā yatra gacchet sa vīryavān
     tam ekānte samāsādya prāñjaliḥ śaraṇaṃ vrajeḥ
 25 pṛcchet tvāṃ yadi kenāhaṃ tavākhyāta iti sma ha
     brūyās tvaṃ nāradeneti saṃtapta iva śatruhan
 26 sa cet tvām anuyuñjīta mamābhigamanepsayā
     śaṃsethā vahnim ārūḍhaṃ mām api tvam aśaṅkayā
 27 [v]
     sa tatheti pratiśrutya pūjayitvā ca nāradam
     abhyanujñāya rājarṣir yayau vārāṇasīṃ purīm
 28 tatra gatvā yathoktaṃ sa puryā dvāre mahāyaśāḥ
     kuṇapaṃ sthāpayām āsa nāradasya vacaḥ smaran
 29 yaugapadyena vipraś ca sa purī dvāram āviśat
     tataḥ sa kuṇapaṃ dṛṣṭvā sahasā sa nyavartata
 30 sa taṃ nivṛttam ālakṣya prāñjaliḥ pṛṣṭhato 'nvagāt
     āvikṣito mahīpālaḥ saṃvartam upaśikṣitum
 31 sa enaṃ vijane dṛṣṭvā pāṃsubhiḥ kardamena ca
     śleṣmaṇā cāpi rājānaṃ ṣṭhīvanaiś ca samākirat
 32 sa tathā bādhyamāno 'pi saṃvartena mahīpatiḥ
     anvagād eva tam ṛṣiṃ prāñjaliḥ saṃprasādayan
 33 tato nivṛtya saṃvartaḥ pariśrānta upāviśat
     śītalac chāyam āsādya nyagrodhaṃ bahuśākhinam

 

SECTION VI

"Vyasa said, 'The ancient legend of Vrihaspati and the wise Marutta is cited in this connection. On hearing of the compact made by Angira's son Vrihaspati with the lord of the gods (Indra), king Marutta made the necessary preparations for a great sacrifice. The eloquent grandson of Karandhama, (Marutta) having conceived the idea of a sacrifice in his mind, went to Vrihaspati and addressed him thus, 'O worshipful ascetic, I have intended to perform the sacrifice which thou didst propose to me once on a previous occasion and in accordance with thy instructions, and I now desire to appoint thee as officiating priest in this sacrifice, the materials whereof have also been collected by me.--O excellent one, thou art our family priest, therefore do thou take those sacrificial things and perform the sacrifice thyself.'
Vrihaspati said, 'O lord of the earth, I do not desire to perform thy sacrifice. I have been appointed as priest by the Lord of the gods (Indra) and I have promised to him to act as such.'
Marutta said, 'Thou art our hereditary family priest, and for this reason I entertain great regard for thee, and I have acquired the right of being assisted at sacrifices by thee, and therefore it is meet that thou shouldst officiate as priest at my sacrifice.'
Vrihaspati said, 'Having, O Marutta, acted as priest to the Immortals, how can I act as such to mortal men, and whether thou dost depart hence or stay, I tell thee, I have ceased to act as priest to any but the Immortals. O thou of mighty arms, I am unable to act as thy priest now. And according to thy own desire, thou canst appoint any one as thy priest who will perform thy sacrifice.'
Vyasa said, 'Thus told, king Marutta became confused with shame, and while returning home with his mind oppressed by anxiety, he met Narada on his way. And that monarch on seeing the divine Rishi Narada stood before him with due salutation, with his hands clasped together. Then Narada addressing him thus said,--O royal sage, thou seemest to be not well-pleased in thy mind; is all well with thee? Where hast thou been, O sinless one, and whence the cause of this thy mental disquietude? And, O king, if there be no objection to thy telling it to me, do thou, O best of kings, disclose (the cause of thy anxiety) to me, so that, O prince, I may allay the disquietude of thy mind with all my efforts.'
Vaisampayana continued, 'Thus addressed by the great Rishi Narada, king Marutta informed him of the rebuff he had received from his religious preceptor.'
Marutta said, 'Seeking for a priest to officiate at my sacrifice, I went to that priest of the Immortals, Vrihaspati, the son of Angira, but he did not choose to accept my offer. Having met with this rebuff from him, I have no desire to live any longer now, for by his abandoning me thus, I have, O Narada, become contaminated with sin.'
Vyasa said, 'Thus told by that king, Narada, O mighty prince, made this
p. 8
reply to him with words which seemed to revive that son of Avikshit.'
Narada said, 'The virtuous son of Angira, Samvarta by name is wandering over all the quarters of the earth in a naked state to the wonder of all creatures; do thou, O prince, go to him. If Vrihaspati does not desire to officiate at thy sacrifice, the powerful Samvarta, if pleased with thee, will perform thy sacrifice.'
Marutta said, 'I feel as if instilled with new life, by these thy words, O Narada, but O the best of speakers, do thou tell me where I can find Samvarta, and how I can remain by his side, and how I am to act so that he may not abandon me, for I do not desire to live if I meet with a rebuff from him also.'
Narada said, 'Desirous of seeing Maheswara, O prince, he wanders about at his pleasure in the city of Varanasi, in the garb of a mad man. And having reached the gate of that city, thou must place a dead body somewhere near it, and the man who shall turn away on seeing the corpse, do thou, O prince, know that man to be Samvarta, and knowing him, do thou follow his footsteps wheresoever that powerful man chooses to go and finding him (at length) in a lonely place thou must seek his protection with thy hands clasped together in supplication to him. And if he enquires of thee as to the person who has given thee the information about his own self, do thou tell him that Narada has informed thee about Samvarta. And if he should ask thee to follow me, thou must tell him without any hesitation, that I have entered into the fire.'
Vyasa said, 'Having signified his assent to the proposal of Narada, that royal sage after duly worshipping him, and taking his permission, repaired to the city of Varanasi, and having reached there, that famous prince did as he had been told, and remembering the words of Narada, he placed a corpse at the gate of the city. And by coincidence, that Brahmana also entered the gate of the city at the same time. Then on beholding the corpse, he suddenly turned away. And on seeing him turn back, that prince, the son of Avikshit followed his footsteps with his hands clasped together, and with the object of receiving instruction from him. And then finding him in a lonely place, Samvarta covered the king with mud and ashes and phlegm and spittle. And though thus worried and oppressed by Samvarta, the king followed that sage with his hands clasped together in supplication and trying to appease him. At length overcome with fatigue, and reaching the cool shade of a sacred fig tree with many branches, Samvarta desisted from his course and sat himself to rest.'

 

Book 14
Chapter 7

 

 

 

1 [s]
      katham asmi tvayā jñātaḥ kena vā kathito 'smi te
      etad ācakṣva me tattvam icchase cet priyaṃ mama
  2 satyaṃ te bruvataḥ sarve saṃpatsyante manorathāḥ
      mithyā tu bruvato mūrdhā saptadhā te phaliṣyati
  3 [m]
      nāradena bhavān mahyam ākhyāto hy aṭatā pathi
      guruputro mameti tvaṃ tato me prītir uttamā
  4 [s]
      satyam etad bhavān āha sa māṃ jānāti satriṇam
      kathayasvaitad ekaṃ me kva nu saṃprati nāradaḥ
  5 [m]
      bhavantaṃ kathayitvā tu mama devarṣisattamaḥ
      tato mām abhyanujñāya praviṣṭo havyavāhanam
  6 śrutvā tu pārthivasyaitat saṃvartaḥ parayā mudā
      etāvad aham apy enaṃ kuryām iti tadābravīt
  7 tato maruttam unmatto vācā nirbhartsayann iva
      rūkṣayā brāhmaṇo rājan punaḥ punar athābravīt
  8 vātapradhānena mayā svacittavaśavartinā
      evaṃ vikṛtarūpeṇa kathaṃ yājitum icchasi
  9 bhrātā mama samarthaś ca vāsavena ca satkṛtaḥ
      vartate yājane caiva tena karmāṇi kāraya
  10 gṛhaṃ svaṃ caiva yājyāś ca sarvā guhyāś ca devatāḥ
     pūrvajena mamākṣiptaṃ śarīraṃ varjitaṃ tv idam
 11 nāhaṃ tenānanujñātas tvām āvikṣita karhi cit
     yājayeyaṃ kathaṃ cid vai sa hi pūjyatamo mama
 12 sa tvaṃ bṛhaspatiṃ gaccha tam anujñāpya cāvraja
     tato 'haṃ yājayiṣye tvāṃ yadi yaṣṭum ihecchasi
 13 [m]
     bṛhaspatiṃ gataḥ pūrvam ahaṃ saṃvartatac chṛṇu
     na māṃ kāmayate yājyam asau vāsava vāritaḥ
 14 amaraṃ yājyam āsādya mām ṛṣe mā sma mānuṣam
     yājayethā maruttaṃ tvaṃ martyadharmāṇam āturam
 15 spardhate ca mayā vipra sadā vai sa hi pārthivaḥ
     evam astv iti cāpy ukto bhrātrā te balavṛtrahā
 16 sa mām abhigataṃ premṇā yājyavan na bubhūṣati
     devarājam upāśritya tad viddhi munipuṃgava
 17 so 'ham icchāmi bhavatā sarvasvenāpi yājitum
     kāmaye samatikrāntuṃ vāsavaṃ tvatkṛtair guṇaiḥ
 18 na hi me vartate buddhir gantuṃ brahman bṛhaspatim
     pratyākhyāto hi tenāsmi tathānapakṛte sati
 19 [s]
     cikīrṣasi yathākāmaṃ sarvam etat tvayi dhruvam
     yadi sarvān abhiprāyān kartāsi mama pārthiva
 20 yājyamānaṃ mayā hi tvāṃ bṛhaspatipuraṃdarau
     dviṣetāṃ samabhikruddhāv etad ekaṃ samarthaya
 21 sthairyam atra kathaṃ te syāt sa tvaṃ niḥsaṃśayaṃ kuru
     kupitas tvāṃ na hīdānīṃ bhasma kuryāṃ sa bāndhavam
 22 [m]
     yāvat tapet sahasrāṃśus tiṣṭheraṃś cāpi parvatāḥ
     tāval lokān na labheyaṃ tyajeyaṃ saṃgataṃ yadi
 23 mā cāpi śubhabuddhitvaṃ labheyam iha karhi cit
     samyag jñāne vaiṣaye vā tyajeyaṃ saṃgataṃ yadi
 24 [s]
     āvikṣita śubhā buddhir dhīyatāṃ tava karmasu
     yājanaṃ hi mamāpy evaṃ vartate tvayi pārthiva
 25 saṃvidhāsye ca te rājann akṣayaṃ dravyam uttamam
     yena devān sa gandharvāñ śakraṃ cābhibhaviṣyasi
 26 na tu me vartate buddhir dhane yājyeṣu vā punaḥ
     vipriyaṃ tu cikīrṣāmi bhrātuś cendrasya cobhayoḥ
 27 gamayiṣyāmi cendreṇa samatām api te dhruvam
     priyaṃ ca te kariṣyāmi satyam etad bravīmi te

 

SECTION VII

"Samvarta said, 'How hast thou come to know me, and who has referred thee to me, do thou tell this to me truly, if thou wishest me to do what is good to thee. And if thou speak truly, thou shalt attain all the objects of thy desire, and shouldst thou tell a lie, thy head shall be riven in a hundred pieces.'
p. 9
Marutta said, 'I have been told by Narada, wandering on his way, that thou art the son of our family-priest, and this (information) has inclined my mind (towards thee), with exquisite satisfaction.'
Samvarta said, 'Thou hast told this to me truly. He (Narada) knows me to be a performer of sacrifices. Now tell me where is Narada living at present.'
Marutta said, 'That prince of celestial saints (Narada) having given me this information about thee, and commended me to thy care, has entered into the fire.'
Vyasa said, 'Hearing these words from the king (Marutta) Samvarta was highly gratified, and he said (addressing Marutta). 'I too am quite able to do all that.' Then, O prince, that Brahmana, raving like a lunatic, and repeatedly scolding Marutta with rude words, again accosted him thus, 'I am afflicted with a cerebral disorder, and, I always act according to the random caprices of my own mind. Why art thou bent upon having this sacrifice performed by a priest of such a singular disposition? My brother is able to officiate at sacrifices, and he has gone over to Vasava (Indra), and is engaged in performing his sacrifices, do thou therefore have thy sacrifice performed by him. My elder brother has forcibly taken away from me all my household goods and mystical gods, and sacrificing clients, and has now left to me only this physical body of mine, and, O son of Avikshit, as he is worthy of all respect from me, I cannot by any means officiate at thy sacrifice, unless with his permission. Thou must therefore go to Vrihaspati first, and taking his permission thou canst come back to me, if thou hast any desire to perform a sacrifice, and then only shall I officiate at thy sacrifice.'
Marutta said, 'Do thou listen to me, O Samvarta, I did go to Vrihaspati first, but desiring the patronage of Vasava, he did not wish to have me as his sacrificer. He said, 'Having secured the priesthood of the Immortals, I do not desire to act for mortals, and, I have been forbidden by Sakra (Indra) to officiate at Marutta's sacrifice, as he told me that Marutta having become lord of the earth, was always filled with a desire to rival him.' And to this thy brother assented by saying to the Slayer of Vala (Indra),--Be it so. Know thou, O best of ascetics, that as he had succeeded in securing the protection of the Lord of the Celestials, I repaired to him with gratified heart, but he did not agree to act as my priest. And thus repulsed, I now desire to spend all I possess, to have this sacrifice performed by thee, and to outstrip Vasava by the merit of thy good offices. As I have been repulsed by Vrihaspati for no fault of mine, I have now no desire, O Brahmana, to go to him to seek his aid in this sacrifice."
Samvarta said, 'I can certainly, O king, accomplish all that thou desirest, if only thou agree to do all that I shall ask thee to do, but I apprehend that Vrihaspati and Purandara (Indra) when they will learn that I am engaged in performing thy sacrifice, will be filled with wrath, and do all they can to injure thee. Therefore, do thou assure me of thy steadfastness, so as to ensure my coolness and constancy, as otherwise. if I am filled with wrath against thee, I shall reduce (destroy) thee and thy kindred to ashes."
Marutta said, 'If ever I forsake thee, may I never attain the blessed regions as long as the mountains shall exist, and the thousand-rayed sun continue to
p. 10
emit heat: if I forsake dice, may I never attain true wisdom, and remain for ever addicted to worldly (material) pursuits."
Samvarta said, "Listen, O son of Avikshit, excellent as it is the bent of thy mind to perform this act, so too, O king, have I in my mind the ability to perform the sacrifice, I tell thee, O king, that thy good things will become imperishable, and that thou shalt lord it over Sakra and the Celestials with Gandharvas. For myself, I have no desire to amass wealth or sacrificial presents, I shall only do what is disagreeable to both Indra and my brother, I shall certainly make thee attain equality with Sakra, and I tell thee truly that I shall do what is agreeable to thee."

 

Book 14
Chapter 8

 

 

 

1 [s]
      girer himavataḥ pṛṣṭhe puñjavān nāma parvataḥ
      tapyate yatra bhagavāṃs taponityam umāpatiḥ
  2 vanaspatīnāṃ mūleṣu ṭaṅkeṣu śikhareṣu ca
      guhāsu śailarājasya yathākāmaṃ yathāsukham
  3 umā sahāyo bhagavān yatra nityaṃ maheśvaraḥ
      āste śūlī mahātejā nānā bhūtagaṇāvṛtaḥ
  4 tatra rudrāś ca sādhyāś ca viśve 'tha vasavas tathā
      yamaś ca varuṇaś caiva kuberaś ca sahānugaḥ
  5 bhūtāni ca piśācāś canāsatyāv aśvināv api
      gandharvāpsarasaś caiva yakṣā devarṣayas tathā
  6 ādityā marutaś caiva yātudhānāś ca sarvaśaḥ
      upāsante mahātmānaṃ bahurūpam umāpatim
  7 ramate bhagavāṃs tatra kuberānucaraiḥ saha
      vikṛtair vikṛtākāraiḥ krīḍadbhiḥ pṛthivīpate
      śriyā jvalan dṛśyate vai bālāditya samadyutiḥ
  8 na rūpaṃ dṛśyate tasya saṃsthānaṃ vā kathaṃ cana
      nirdeṣṭuṃ prāṇibhiḥ kaiś cit prākṛtair māṃsalocanaiḥ
  9 noṣṇaṃ na śiśiraṃ tatra na vāyur na ca bhāskaraḥ
      na jarā kṣutpipāse vā na mṛtyur na bhayaṃ nṛpa
  10 tasya śailasya pārśveṣu sarveṣu jayatāṃ vara
     dhātavo jātarūpasya raśmayaḥ savitur yathā
 11 rakṣyante te kuberasya sahāyair udyatāyudhaiḥ
     cikīrṣadbhiḥ priyaṃ rājan kuberasya mahātmanaḥ
 12 tasmai bhagavate kṛtvā namaḥ śarvāya vedhase
     rudrāya śitikaṇṭhāya surūpāya suvarcase
 13 kapardine karālāya haryakṣṇe varadāya ca
     tryakṣṇe pūṣṇo dantabhide vāmanāya śivāya ca
 14 yāmyāyāvyakta keśāya sadvṛtte śaṃkarāya ca
     kṣemyāya hari netrāya sthāṇave puruṣāya ca
 15 hari keśāya muṇḍāya kṛśāyottāraṇāya ca
     bhāskarāya sutīrthāya devadevāya raṃhase
 16 uṣṇīṣiṇe suvaktrāya sahasrākṣāya mīḍhuṣe
     giriśāya praśāntāya yataye cīravāsase
 17 bilvadaṇḍāya siddhāya sarvadaṇḍadharāya ca
     mṛgavyādhāya mahate dhanvine 'tha bhavāya ca
 18 varāya saumya vaktrāya paśuhastāya varṣiṇe
     hiraṇyabāhave rājann ugrāya pataye diśām
 19 paśūnāṃ pataye caiva bhūtānāṃ pataye tathā
     vṛṣāya mātṛbhaktāya senānye madhyamāya ca
 20 sruva hastāya pataye dhanvine bhārgavāya ca
     ajāya kṛṣṇa netrāya virūpākṣāya caiva ha
 21 tīkṣṇadaṃṣṭrāya tīkṣṇāya vaiśvānara mukhāya ca
     mahādyutaye 'naṅgāya sarvāṅgāya prajāvate
 22 tathā śukrādhipataye pṛthave kṛtti vāsase
     kapālamāline nityaṃ suvarṇamukuṭāya ca
 23 mahādevāya kṛṣṇāya tryambakāyānaghāya ca
     krodhanāya nṛśaṃsāya mṛdave bāhuśāline
 24 daṇḍine taptatapase tathaiva krūrakarmaṇe
     sahasraśirase caiva sahasracaraṇāya ca
     namaḥ svadhā svarūpāya bahurūpāya daṃṣṭriṇe
 25 pinākinaṃ mahādevaṃ mahāyoginam avyayam
     triśūlapāṇiṃ varadaṃ tyambakaṃ bhuvaneśvaram
 26 tripuraghnaṃ trinayanaṃ trilokeśaṃ mahaujasam
     prabhavaṃ sarvabhūtānāṃ dhāraṇaṃ dharaṇīdharam
 27 īśānaṃ śaṃkaraṃ sarvaṃ śivaṃ viśveśvaraṃ bhavam
     umāpatiṃ paśupatiṃ viśvarūpaṃ maheśvaram
 28 virūpākṣaṃ daśa bhujaṃ tiṣyagovṛṣabhadhvajam
     ugraṃ sthāṇuṃ śivaṃ ghoraṃ śarvaṃ gaurī śamīśvaram
 29 śitikaṇṭham ajaṃ śukraṃ pṛthuṃ pṛthu haraṃ haram
     viśvarūpaṃ virūpākṣaṃ bahurūpam umāpatim
 30 praṇamya śirasā devam anaṅgāṅgaharaṃ haram
     śaraṇyaṃ śaraṇaṃ yāhi mahādevaṃ caturmukham
 31 evaṃ kṛtvā namas tasmai mahādevāya raṃhase
     mahātmane kṣitipate tat suvarṇam avāpsyasi
     suvarṇam āhariṣyantas tatra gacchantu te narāḥ
 32 [v]
     ity uktaḥ sa vacas tasya cakre kāraṃdhamātmajaḥ
     tato 'timānuṣaṃ sarvaṃ cakre yajñasya saṃvidhim
     sauvarṇāni ca bhāṇḍāni saṃcakrus tatra śilpinaḥ
 33 bṛhaspatis tu tāṃ śrutvā maruttasya mahīpateḥ
     samṛddhimati devebhyaḥ saṃtāpam akarod bhṛśam
 34 sa tapyamāno vaivarṇyaṃ kṛśatvaṃ cāgamat param
     bhaviṣyati hi me śatruḥ saṃvarto vasumān iti
 35 taṃ śrutvā bhṛśasaṃtaptaṃ devarājo bṛhaspatim
     abhigamyāmara vṛtaḥ provācedaṃ vacas tadā

 

SECTION VIII

"Samvarta said, "There is a peak named Munjaban on the summits of the Himalaya mountains, where the adorable Lord of Uma (Mahadeva) is constantly engaged in austere devotional exercises. There the mighty and worshipful god of great puissance, accompanied by his consort Uma, and armed with his trident, surrounded by wild goblins of many sorts, pursuing his random wish or fancy, constantly resides in the shade of giant forest trees, or in the caves, or on the rugged peaks of the great mountain. And there the Rudras, the Saddhyas, Viswedevas, the Vasus, Yama, Varuna, and Kuvera with all his attendants, and the spirits and goblins, and the two Aswins, the Gandharvas, the Apsaras, the Yakshas, as also the celestial sages, the Sun-gods, as well as the gods presiding over the winds, and evil spirits of all sorts, worship the high-souled lord of Uma, possessed of diverse characteristics. And there, O king, the adorable god sports with the wild and playful followers of Kuvera, possessed of weird and ghostly appearances. Glowing with its own splendour, that mountain looks resplendent as the morning sun. And no creature with his natural eyes made of flesh, can ever ascertain its shape or configuration, and neither heat nor cold prevails there, nor doth the sun shine nor do the winds blow. And, O king, neither doth senility nor hunger, nor thirst, nor death, nor fear afflict any one at that place. And, O foremost of conquerors, on all sides of that mountain, there exist mines of gold, resplendent as the rays of the sun. And O king, the attendants of Kuvera, desirous of doing good to him, protect these mines of gold from intruders, with uplifted arms. Hie thee thither, and appease that adorable god who is known by the names of Sarva, Bedha, Rudra, Sitikantha, Surapa, Suvarcha, Kapardi, Karala, Haryyaksha, Varada, Tryaksha, Pushnodantabhid, Vamana, Siva, Yamya, Avyaktarupa, Sadvritta, Sankara, Kshemya, Harikesa, Sthanu, Purusha, Harinetra, Munda, Krishna, Uttarana, Bhaskara, Sutirtha, Devadeva, Ranha, Ushnishi, Suvaktra, Sahasraksha, Midhvan, Girisa, Prasanta, Yata, Chiravasa, Vilwadanda, Siddha, Sarvadandadhara, Mriga, Vyadha,
p. 11
[paragraph continues] Mahan, Dhanesa, Bhava, Vara, Somavaktra, Siddhamantra, Chakshu, Hiranyavahu, Ugra, Dikpati, Lelihana, Goshtha, Shiddhamantra, Vrishnu, Pasupati, Bhutapati, Vrisha, Matribhakta, Senani, Madhyama, Sruvahasta, Yati, Dhanwi, Bhargava, Aja, Krishnanetra, Virupaksha, Tikshnadanshtra, Tikshna, Vaiswanaramukha, Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta, Diptaksha, Mahauja, Vasuretas, Suvapu, Prithu, Kritivasa, Kapalmali, Suvarnamukuta, Mahadeva, Krishna, Tryamvaka, Anagha, Krodhana, Nrisansa, Mridu, Vahusali, Dandi, Taptatapa, Akrurakarma, Sahasrasira, Sahasra-charana, Swadha-swarupa, Vahurupa, Danshtri, Pinaki, Mahadeva, Mahayogi, Avyaya, Trisulahasta, Varada, Tryamvaka, Bhuvaneswara, Tripuraghna, Trinayana, Trilokesa, Mahanja, Sarvabhuta-prabhava, Sarvabhuta-dharana, Dharanidhara, Isana, Sankara, Sarva, Siva, Visveswara, Bhava, Umapati, Pasupati, Viswarupa, Maheswara, Virupaksha, Dasabhuja, Vrishavadhwaja, Ugra, Sthanu, Siva, Rudra, Sarva, Girisa, Iswara, Sitakantha, Aja, Sukra, Prithu, Prithuhara, Vara, Viswarupa, Virupaksha, Vahurupa, Umapati, Anangangahara, Hara, Saranya, Mahadeva, Chaturmukha. There bowing unto that deity, must thou crave his protection. And thus, O prince, making thy submission to that high-souled Mahadeva of great energy, shalt thou acquire that gold. And the men who go there thus, succeed in obtaining the gold. Thus instructed, Marutta, the son of Karandhama, did as he was advised. And made superhuman arrangements for the performance of his sacrifice. And artisans manufactured vessels of gold for that sacrifice. And Vrihaspati too, hearing of the prosperity of Marutta, eclipsing that of the gods, became greatly grieved at heart, and distressed at the thought that his rival Samvarta should become prosperous, became sick at heart, and the glow of his complexion left him, and his frame became emaciated. And when the lord of the gods came to know that Vrihaspati was much aggrieved, he went to him attended by the Immortals and addressed him thus."

 

Book 14
Chapter 9

 

 

 

1 [indra]
      kac cit sukhaṃ svapiṣi tvaṃ bṛhaspate; kac cin manojñāḥ paricārakās te
      kac cid devānāṃ sukhakāmo 'si vipra; kac cid devās tvāṃ paripālayanti
  2 [b]
      sukhaṃ śaye 'haṃ śayane mahendra; tathā manojñāḥ paricārakā me
      tathā devānāṃ sukhakāmo 'smi śakra; devāś ca māṃ subhṛśaṃ pālayanti
  3 [i]
      kuto duḥkhaṃ mānasaṃ dehajaṃ vā; pāṇḍur vivarṇaś ca kutas tvam adya
      ācakṣva me tad dvija yāvad etān; nihanmi sarvāṃs tava duḥkhakartṝn
  4 [b]
      maruttam āhur maghavan yakṣyamāṇaṃ; mahāyajñenottama dakṣiṇena
      taṃ saṃvarto yājayiteti me śrutaṃ; tad icchāmi na sa taṃ yājayeta
  5 [i]
      sarvān kāmān anujāto 'si vipra; yas tvaṃ devānāṃ mantrayase prodhāḥ
      ubhau ca te janmamṛtyū vyatītau; kiṃ saṃvartas tava kartādya vipra
  6 [b]
      devaiḥ saha tvam asurān saṃpraṇudya; jighāṃsase 'dyāpy uta sānubandhān
      yaṃ yaṃ samṛddhaṃ paśyasi tatra tatra; duḥkhaṃ sapatneṣu samṛddhabhāvaḥ
  7 ato 'smi devendra vivarṇarūpaḥ; sapatno me vardhate tan niśamya
      sarvopāyair maghavan saṃniyaccha; saṃvartaṃ vā pārthivaṃ vā maruttam
  8 [i]
      ehi gaccha prahito jātavedo; bṛhaspatiṃ paridātuṃ marutte
      ayaṃ vai tvā yājayitā bṛhaspatis; tathāmaraṃ caiva kariṣyatīti
  9 [agni]
      ayaṃ gacchāmi tava śakrādya dūto; bṛhaspatiṃ paridātuṃ marut te
      vācaṃ satyāṃ puruhūtasya kartuṃ; bṛhaspateś cāpacitiṃ cikīrṣuḥ
  10 [v]
     tataḥ prāyād dhūmaketur mahātmā; vanaspatīn vīrudhaś cāvamṛdnan
     kāmād dhimānte parivartamānaḥ; kāṣṭhātigo mātariśvena nardan
 11 [m]
     āścaryam adya paśyāmi rūpiṇaṃ vahnim āgatam
     āsanaṃ salilaṃ pādyaṃ gāṃ copānaya vai mune
 12 [agni]
     āsanaṃ salilaṃ pādyaṃ pratinandāmi te 'nagha
     indreṇa tu samādiṣṭaṃ viddhi māṃ dūtam āgatam
 13 [m]
     kac cic chrīmān devarājaḥ sukhī ca; kac cic cāsmān prīyate dhūmaketo
     kac cid devāś cāsya vaśe yathāvat; tad brūhi tvaṃ mama kārtsnyena deva
 14 [a]
     śakro bhṛśaṃ susukhī pārthivendra; prītiṃ cecchaty ajarāṃ vai tvayā saḥ
     devāś ca sarve vaśagās tasya rājan; saṃdeśaṃ tvaṃ śṛṇu me devarājñaḥ
 15 yadarthaṃ māṃ prāhiṇot tvatsakāśaṃ; bṛhaspatiṃ paridātuṃ marutte
     ayaṃ gurur yājayitā nṛpa tvāṃ; martyaṃ santam amaraṃ tvāṃ karotu
 16 [m]
     saṃvarto 'yaṃ yājayitā dvijo me; bṛhaspater añjalir eṣa tasya
     nāsau devaṃ yājayitvā mahendraṃ; martyaṃ santaṃ yājayann adya śobhet
 17 [a]
     ye vai lokā devaloke mahāntaḥ; saṃprāpsyase tān devarājaprasādāt
     tvāṃ ced asau yājayed vai bṛhaspatir; nūnaṃ svargaṃ tvaṃ jayeḥ kīrtiyuktaḥ
 18 tathā lokā mānuṣā ye ca divyāḥ; prajāpateś cāpi ye vai mahāntaḥ
     te te jitā devarājyaṃ ca kṛtsnaṃ; bṛhaspatiś ced yājayet tvāṃ narendra
 19 [samvarta]
     māsmān evaṃ tvaṃ punar āgāḥ kathaṃ cid; bṛhaspatiṃ paridātuṃ marutte
     mā tvāṃ dhakṣye cakṣuṣā dāruṇena; saṃkruddho 'haṃ pāvakatan nibodha
 20 [v]
     tato devān agamad dhūmaketur; dāhād bhīto vyathito 'śvattha parṇavat
     taṃ vai dṛṣṭvā prāha śakro mahātmā; bṛhaspateḥ saṃnidhau havyavāham
 21 yat tvaṃ gataḥ prahito jātavedo; bṛhaspatiṃ paridātuṃ marutte
     tat kiṃ prāha sa nṛpo yakṣyamāṇaḥ; kac cid vacaḥ pratigṛhṇāti tac ca
 22 [a]
     na te vācaṃ rocayate marutto; bṛhaspater añjaliṃ prāhiṇot saḥ
     saṃvarto māṃ yājayitety abhīkṣṇaṃ; punaḥ punaḥ sa mayā procyamānaḥ
 23 uvācedaṃ mānuṣā ye ca divyāḥ; prajāpater ye ca lokā mahāntaḥ
     tāṃś cel labheyaṃ saṃvidaṃ tena kṛtvā; tathāpi neccheyam iti pratītaḥ
 24 [i]
     punar bhavān pārthivaṃ taṃ sametya; vākyaṃ madīyaṃ prāpaya svārthayuktam
     punar yad yukto na kariṣyate vacas; tato vajraṃ saṃprahartāsmi tasmai
 25 [a]
     gandharvarāḍ yātvayaṃ tatra dūto; bibhemy ahaṃ vāsava tatra gantum
     saṃrabdho mām abravīt tīkṣṇaroṣaḥ; saṃvarto vākyaṃ caritabrahmacaryaḥ
 26 yady āgaccheḥ punar evaṃ kathaṃ cid; bṛhaspatiṃ paridātuṃ marutte
     daheyaṃ tvāṃ cakṣuṣā dāruṇena; saṃkruddha ity etad avaihi śakra
 27 [i]
     tvam evānyān dahase jātavedo; na hi tvadanyo vidyate bhasmakartā
     tvatsaṃsparśāt sarvaloko bibhety; aśraddheyaṃ vadase havyavāha
 28 [a]
     divaṃ devendra pṛthivīṃ caiva sarvāṃ; saṃveṣṭayes tvaṃ svabalenaiva śakra
     evaṃvidhasyeha satas tavāsau; kathaṃ vṛtras tridivaṃ prāg jahāra
 29 [i]
     na caṇḍikā jaṅgamā no kareṇur; na vāri somaṃ prapibāmi vahne
     na durbale vai visṛjāmi vajraṃ; ko me 'sukhāya praharen manuṣyaḥ
 30 pravrājayeyaṃ kālakeyān pṛthivyām; apākarṣaṃ dānavān antarikṣāt
     divaḥ prahrādam avasānam ānayaṃ; ko me 'sukhāya prahareta martyaḥ
 31 [a]
     yatra śaryātiṃ cyavano yājayiṣyan; sahāśvibhyāṃ somam agṛhṇad ekaḥ
     taṃ tvaṃ kruddhaḥ pratyaṣedhīḥ purastāc; charyāti yajñaṃ smara taṃ mahendra
 32 vajraṃ gṛhītvā ca puraṃdara tvaṃ; saṃpraharṣīś cyavanasyātighoram
     sa te vipraḥ saha vajreṇa bāhum; apāgṛhṇāt tapasā jātamanyuḥ
 33 tato roṣāt sarvato ghorarūpaṃ; sapatnaṃ te janayām āsa bhūyaḥ
     madaṃ nāmāsuraṃ viśvarūpaṃ; yaṃ tvaṃ dṛṣṭvā cakṣuṣī saṃnyamīlaḥ
 34 hanur ekā jagatīsthā tathaikā; divaṃ gatā mahato dānavasya
     sahasraṃ dantānāṃ śatayojanānāṃ; sutīkṣṇānāṃ ghorarūpaṃ babhūva
 35 vṛttāḥ sthūlā rajatastambhavarṇā; daṃṣṭrāś catasro dve śate yojanānām
     sa tvāṃ dantān vidaśann abhyadhāvañ; jighāṃsayā śūlam udyamya ghoram
 36 apaśyas tvaṃ taṃ tadā ghorarūpaṃ; sarve tv anye dadṛśur darśanīyam
     yasmād bhītaḥ prāñjalis tvaṃ maharṣim; āgacchethāḥ śaraṇaṃ dānavaghna
 37 kṣatrād evaṃ brahmabalaṃ garīyo; na brahmataḥ kiṃ cid anyad garīyaḥ
     so 'haṃ jānaṃ brahmatejo yathāvan; na saṃvartaṃ gantum icchāmi śakra

 

SECTION IX

"Indra said, "Dost thou, O Vrihaspati, sleep in peace, and are thy servants agreeable to thee, dost thou seek the welfare of the gods, and do the gods, O Brahmana, protect thee?"
Vrihaspati said, "I do sleep in peace in my bed. O Lord of the gods, and my servants are to my liking and I always seek the welfare of the gods, and they cherish me well."
Indra said, "Whence then is this pain, mental or physical, and why art thou pale and altered in appearance (complexion) at present? Tell me, O Brahmana, who those people are, who have caused thee pain, so that I may kill them all."
Vrihaspati said, "O Indra, I have heard that Marutta will perform a great
p. 12
sacrifice at which exquisite presents will be given by him (to Brahmanas) and that at his sacrifice Samvarta will act as the officiating priest, and therefore do I desire that he may not officiate as priest at that sacrifice."
Indra said, "Thou, O Brahmana, hast attained all the object of thy desire when thou hast become the excellent priest of the gods, versed in all the sacred hymns, and hast overreached the influence of death and dotage, what can Samvarta do to thee now?"
Vrihaspati said, "Prosperity of a rival is always painful to one's feelings, and for this reason too, thou dost with try attendant gods persecute the Asuras with their with and kin, and kill the most prosperous among them; hence, O Lord of the gods, am I changed in appearance at the thought that my rival is prospering, therefore, O Indra, do thou, by all means, restrain Samvarta and king Marutta."
Indra turning to Agni said, "Do thou, O Jataveda, following my direction, go to king Marutta to present Vrihaspati to him, and say unto him that this Vrihaspati will officiate at his sacrifice and make him immortal."
Agni said, "I shall presently, O adorable one, repair thither as thy messenger, to present Vrihaspati to king Marutta; and to make Indra's words true, and to show respect to Vrihaspati, Agni departed."
Vyasa said, "Then the high-souled fire-god went on his errand, devastating all the forests and trees, like unto the mighty wind, roaring and revolving at random at the end of the winter season."
Marutta said, "Behold! I find the fire-god come in his own embodiment, this day, therefore do thou, O Muni, offer him a seat and water, and a cow, and water for washing the feet."
Agni said, "I accept thy offerings of water, seat, and water for washing the feet, O sinless one, do thou know me as the messenger of Indra, come to thee, in accordance with his directions."
Marutta said, "O Fire-god, is the glorious Lord of the Celestials happy, and is he pleased with us, and are the other gods loyal to him? Do thou enlighten me duly on all these points."
Agni said, "O lord of the earth, Sakra is perfectly happy, he is pleased with thee, and wishes to make thee free from senility, and all the other gods are loyal to him. Do thou, O king, listen to the message of the Lord of the Celestials. And the object for which he has sent me to thee is to present Vrihaspati to Marutta. O prince, let this priest (of the Celestials) perform thy sacrifice, and make thee, who art only a mortal, attain immortality."
Marutta said, "This twice-born Brahmana Samvarta will perform my sacrifice, and I pray to Vrihaspati, that he having acted as priest to Mahendra (Indra), it does not look well for him now to act as priest to mortal men."
Agni said, "If this Vrihaspati officiate as thy priest, then shalt thou by the blessings of Devaraja (Indra) attain the highest region in the celestial mansion and attaining fame shalt thou certainly conquer the heavenly region. And, O lord of men, if Vrihaspati act as thy priest, thou shalt be able to conquer all the regions inhabited by men, and the heavenly regions, and all the highest regions created by Prajapati and even the entire kingdom of the gods."
p. 13
Samvarta said, "Thou must never come again thus to present Vrihaspati to Marutta: for know, O Pavaka, (Agni) if thou dost, I losing my temper, will burn thee with my fierce evil eyes."
Vyasa said, "Then Agni apprehending destruction by fire, and trembling like the leaves of the Aswattha tree (Ficus religiosa), returned to the gods, and the high-souled Sakra seeing that carrier of oblations (Agni) in the company of Vrihaspati said as follows:
Indra said, "O Jataveda (Agni), didst thou go to present Vrihaspati to Marutta according to my direction? What did that sacrificing king say unto thee and did he accept my message?"
Agni said, "Thy message was not acceptable by Marutta and when urged by me, he clasping the hands of Vrihaspati, repeatedly said, that Samvarta would act as his priest. And he also observed that he did not desire to attain the worldly and the heavenly regions and all the highest regions of Prajapati, and that if he were so minded, he would accept the terms of Indra."
Indra said, "Do thou go back to that king and meeting him, tell him these words of mine, full of significance, and if he obey them not, I shall strike him with my thunderbolt."
Agni said, "Let this king of the Gandharvas repair thither as thy messenger, O Vasava, for, I am afraid to go thither myself. Know, O Sakra, that highly incensed Samvarta, used to ascetic practices, told me these words in a rage. 'I shall burn thee with my fierce evil eyes if thou on any account come again here to present Vrihaspati to king Marutta.'"
Sakra said, "O Jataveda, it is thou who dost burn all other things and there is none else who can reduce thee to ashes. All the world is afraid to come in contact with thee. O carrier of oblations, these words of thine are worthy of no credence."
Agni said, "Thou, O Sakra, hast encompassed the dominion of the heaven and the earth and the firmament by the might of thy own arms, but even thus how could Vritra (of old) wrest from thee the sovereignty of the celestial regions?"
Indra said, "I can reduce my foes to submission and can even reduce the size of a mountain to an atom, if I will it. But, O Vahnni, as I do not accept the libation of Soma if offered by a foe, and as I do not strike the weak with my thunderbolt, Vritra seemed to triumph over me for a time. But who among mortals can live in peace by creating feud with me. I have banished the Kalakeyas to the earth, and removed the Danavas from heaven, and have terminated the existence of Prahlada in heaven. Can there be any man who can live in peace by provoking my enmity?"
Agni said, "Dost thou, O Mahendra, remember that in olden times when the sage Chyavana officiated at the sacrifice of Saryati with the twin gods Aswins and himself appropriated the Soma offering alone, thou wert filled with wrath, and when bent upon preventing Saryati's sacrifice, thou didst violently strike Chyavana with thy thunderbolt? But that Brahmana, O Purandara, giving way to passion, was able by the power of his devotions to seize and hold fast by hand with thy thunder-bolt in it. And in a rage, he
p. 14
again created a terrible looking enemy of thine, the Asura named Mada assuming all shapes, on beholding whom thou didst shut thine eyes with fear, whose one huge jaw was placed on earth, and the other extended to the celestial regions, and who looked terrible with his thousand sharp teeth extending over a hundred Yojanas, and had four prominent ones thick-set, and shining like a pillar of silver, and extending over two hundred Yojanas. And when grinding his teeth he pursued thee with his terrible and uplifted pike with the object of killing thee. Thou on beholding that terrible monster, presented a (pitiful) spectacle to all the by-standers. Then, O slayer of Danavas, overcome with fear of the monster, with thy hands clasped in supplication, thou didst seek the protection of the great sage. The might of Brahmanas, O Sakra, is greater than that of the Kshatriyas. None are more powerful than Brahmanas and knowing duly, as I do, the power of Brahmanas, I do not, O Sakra, desire to come in conflict with Samvarta."

 

Book 14
Chapter 10

 

 

1 [i]
      evam etad brahmabalaṃ garīyo; na brahmataḥ kiṃ cid anyad garīyaḥ
      āvikṣitasya tu balaṃ na mṛṣye; vajram asmai prahariṣyāmi ghoram
  2 dhṛtarāṣṭra prahito gaccha maruttaṃ; saṃvartena sahitaṃ taṃ vadasva
      bṛhaspatiṃ tvam upaśikṣasva rājan; vajraṃ vā te prahariṣyāmi ghoram
  3 [v]
      tato gatvā ghṛtarāṣṭro narendraṃ; provācedaṃ vacanaṃ vāsavasya
      gandharvaṃ māṃ dhṛtarāṣṭraṃ nibodha; tvām āgataṃ vaku kāmaṃ narendra
  4 aindraṃ vākyaṃ śṛṇu me rājasiṃha; yat prāha lokādhipatir mahātmā
      bṛhaspatiṃ yājakaṃ tvaṃ vṛṇīṣva; vajraṃ vā te prahariṣyāmi ghoram
      vacaś ced etan na kariṣyase me; prāhaitad etāvad acintyakarmā
  5 [m]
      tvaṃ caivaitad vettha puraṃdaraś ca; viśve devā vasavaś cāśvinau ca
      mitradrohe niṣkṛtir vai yathaiva; nāstīti lokeṣu sadaiva vādaḥ
  6 bṛhaspatir yājayitā mahendraṃ; deva śreṣṭhaṃ vajrabhṛtāṃ variṣṭham
      saṃvarto māṃ yājayitādya rājan; na te vākyaṃ tasya vā rocayāmi
  7 [gandharva]
      ghoro nādaḥ śrūyate vāsavasya; nabhastale garjato rājasiṃha
      vyaktaṃ vajraṃ mokṣyate te mahendraḥ; kṣemaṃ rājaṃś cintyatām eṣa kālaḥ
  8 ity evam ukto dhṛtarāṣṭreṇa rājā; śrutvā nādaṃ nadato vāsavasya
      taponityaṃ dharmavidāṃ variṣṭhaṃ; saṃvartaṃ taṃ jñāpayām āsa kāryam
  9 [m]
      imam aśmānaṃ plavamānam ārād; adhvā dūraṃ tena na dṛśyate 'dya
      prapadye 'haṃ śarma viprendra tvattaḥ; prayaccha tasmād abhayaṃ vipramukhya
  10 ayam āyāti vai vajrī diśo vidyotayan daśa
     amānuṣeṇa ghoreṇa sadasyās trāsitā hi naḥ
 11 [s]
     bhayaṃ śakrād vyetu te rājasiṃha; praṇotsye 'haṃ bhayam etat sughoram
     saṃstambhinyā vidyayā kṣipram eva; mā bhais tvam asmād bhava cāpi pratītaḥ
 12 ahaṃ saṃstambhayiṣyāmi mā bhais tvaṃ śakrato nṛpa
     sarveṣām eva devānāṃ kṣapitāny āyudhāni me
 13 diśo vajraṃ vrajatāṃ vāyur etu; varṣaṃ bhūtvā nipatatu kānaneṣu
     āpaḥ plavantv antarikṣe vṛthā ca; saudāminī dṛśyatāṃ mā bibhas tvam
 14 atho vahnis trātuvā sarvatas te; kāmavarṣaṃ varṣatu vāsavo vā
     vajraṃ tathā sthāpayatāṃ ca vāyur; mahāghoraṃ plavamānaṃ jalaughaiḥ
 15 [m]
     ghoraḥ śabdaḥ śrūyate vai mahāsvano; vajrasyaiṣa sahito mārutena
     ātmā hi me pravyathate muhur muhur; na me svāsthyaṃ jāyate cādya vipra
 16 [s]
     vajrād ugrād vyetu bhayaṃ tavādya; vāto bhūtvā hanmi narendra vajram
     bhayaṃ tyaktvā varam anyaṃ vṛṇīṣva; kaṃ te kāmaṃ tapasā sādhayāmi
 17 [m]
     indraḥ sākṣāt sahasābhyetu vipra; havir yajñe pratigṛhṇātu caiva
     svaṃ svaṃ dhiṣṇyaṃ caiva juṣantu devāḥ; sutaṃ somaṃ pratigṛhṇantu caiva
 18 [s]
     ayam indro haribhir āyāti rājan; devaiḥ sarvaiḥ sahitaḥ somapīthī
     mantrāhūto yajñam imaṃ mayādya; paśyasvainaṃ mantravisrasta kāyam
 19 [v]
     tato devaiḥ sahito devarājo; rathe yuktvā tān harīn vājimukhyān
     āyād yajñam adhi rājñaḥ pipāsur; āvikṣitasyāprameyasya somam
 20 tam āyāntaṃ sahitaṃ devasaṃghaiḥ; pratyudyayau sa purodhā maruttaḥ
     cakre pūjāṃ devarājāya cāgryāṃ; yathāśāstraṃ vidhivat prīyamāṇaḥ
 21 [s]
     svāgataṃ te puruhūteha vidvan; yajño 'dyāyaṃ saṃnihite tvayīndra
     śośubhyate balavṛtraghna bhūyaḥ; pibasva somaṃ sutam udyataṃ mayā
 22 [m]
     śivena māṃ paśya namaś ca te 'stu; prāpto yajñaḥ saphalaṃ jīvitaṃ me
     ayaṃ yajñaṃ kurute me surendra; bṛhaspater avaro janmanā yaḥ
 23 [i]
     jānāmi te gurum enaṃ tapodhanaṃ; bṛhaspater anujaṃ tigmatejasam
     yasyāhvānād āgato 'haṃ narendra; prītir me 'dya tvayi manuḥ pranaṣṭaḥ
 24 [s]
     yadi prītas tvam asi vai devarāja; tasmāt svayaṃ śādhi yajñe vidhānam
     svayaṃ sarvān kuru mārgān surendra; jānātv ayaṃ sarvalokaś ca deva
 25 [v]
     evam uktas tv āṅgirasena śakraḥ; samādideśa svayam eva devān
     sabhāḥ kriyantām āvasathāś ca mukhyāḥ; sahasraśaś citrabhaumāḥ samṛddhāḥ
 26 kḷpta sthūṇāḥ kurutārohaṇāni; gandharvāṇām apsarasāṃ ca śīghram
     yeṣu nṛtyerann apsarasaḥ sahasraśaḥ; svargoddeśaḥ kriyatāṃ yajñavāṭaḥ
 27 ity uktās te cakrur āśu pratītā; divaukasaḥ śakra vākyān narendra
     tato vākyaṃ prāha rājānam indraḥ; prīto rājan pūjayāno maruttam
 28 eṣa tvayāham iha rājan sametya; ye cāpy anye tava pūrve narendrāḥ
     sarvāś cānyā devatāḥ prīyamāṇā; havis tubhyaṃ pratigṛhṇantu rājan
 29 āgneyaṃ vai lohitam ālabhantāṃ; vaiśvadevaṃ bahurūpaṃ virājan
     nīlaṃ cokṣāṇaṃ medhyam abhyālabhantāṃ; calac chiśnaṃ mat pradiṣṭaṃ dvijendrāḥ
 30 tato yajño vavṛdhe tasya rājño; yatra devāḥ svayam annāni jahruḥ
     yasmiñ śakro brāhmaṇaiḥ pūjyamānaḥ; sadasyo 'bhūd dharimān devarājaḥ
 31 tataḥ saṃvartaś cityagato mahātmā; yathā vahniḥ prajvalito dvitīyaḥ
     havīṃṣy uccair āhvayan devasaṃghāñ; juhāvāgnau mantravat supratītaḥ
 32 tataḥ pītvā balabhit somam agryaṃ; ye cāpy anye somapā vai divaukasaḥ
     sarve 'nujñātāḥ prayayuḥ pārthivena; yathājoṣaṃ tarpitāḥ prītimantaḥ
 33 tato rājā jātarūpasya rāśīn; pade pade kārayām āsa hṛṣṭaḥ
     dvijātibhyo visṛjan bhūri vittaṃ; rarāja vitteśa ivāri hantā
 34 tato vittaṃ vividhaṃ saṃnidhāya; yathotsāhaṃ kārayitvā ca kośam
     anujñāto guruṇā saṃnivṛtya; śaśāsa gām akhilāṃ sāgarāntām
 35 evaṃguṇaḥ saṃbabhūveha rājā; yasya kratau tat suvarṇaṃ prabhūtam
     tat tvaṃ samādāya narendra vittaṃ; yajasva devāṃs tarpayāno vidhānaiḥ
 36 [v]
     tato rājā pāṇḍavo hṛṣṭarūpaḥ; śrutvā vākyaṃ satyavatyāḥ sutasya
     manaś cakre tena vittena yaṣṭuṃ; tato 'mātyair mantrayām āsa bhūyaḥ

 

SECTION X

"Indra said, "Even so it is; the might of Brahmanas is great and there are none more powerful than Brahmanas, but I can never bear with equanimity the insolent pride of Avikshita's son, and so shall I smite him with my thunderbolt. Therefore, O Dhritarashtra, do thou according to my direction repair to king Marutta attended by Samvarta, and deliver this message to him--'Do thou, O prince, accept Vrihaspati as thy spiritual preceptor, as otherwise, I shall strike thee with my terrific thunderbolt.'"
Vyasa said, "Then Dhritarashtra betook himself to that monarch's court and delivered this message to him from Vasava."
Dhritarashtra said, "O lord of men, know that I am Dhritarashtra the Gandharva, come here with the object of delivering to thee the message of Indra. Do thou, O lion among kings, listen to the words which the high-souled lord of all the worlds meant for thee,--That one of incomprehensible achievements (Indra) only said this much, 'Do thou accept Vrihaspati as thy officiating priest for the sacrifice, or if thou do not comply with my request, I shall strike thee with my terrific thunderbolt.'"
Marutta said, "Thou, O Purandara, the Viswadevas, the Vasus and the Aswins ye all know, that in this world there is no escape from the consequences of playing false to a friend; it is a great sin like unto that of murdering a Brahman. Let Vrihaspati (therefore) officiate as priest to that Mahendra the supreme Deva (god), the highest one wielding the thunderbolt, and O prince, Samvarta will act as my priest, as neither his (Indra's) words, nor thine commend themselves to me."
The Gandharva said, "Do thou, O lion among princes, listen to the terrible war-cry of Vasava roaring, in the heavens. Assuredly, and openly will
p. 15
[paragraph continues] Mahendra hurl his thunderbolt at thee. Do thou therefore be-think thyself of thy good, for this is the time to do it."
Vyasa said, "Thus accosted by Dhritarashtra, and hearing the roar of howling Vasava, the king communicated this intelligence to Samvarta steadfast in devotion and the highest of all virtuous men."
Marutta said, "Verily this rain-cloud floating in the air indicates that Indra must be near at present, therefore, O prince of Brahmanas, I seek shelter from thee. Do thou, O best of Brahmanas, remove this fear of Indra from my mind. The Wielder of the thunderbolt is coming encompassing the ten directions of space with his terrible and superhuman refulgence and my assistants at this sacrificial assembly have been overcome with fright.
Samvarta said, "O lion among kings, thy fear of Sakra will soon be dispelled, and I shall soon remove this terrible pain by means of my magic lore (incantation); be calm and have no fear of being overpowered by India. Thou hast nothing to fear from the god of a hundred sacrifices. I shall use my staying charms, O king, and the weapons of all the gods will avail them not. Let the lightening flash in all the directions of space, and the winds entering into the clouds pour down the showers amid the forests and the waters deluge the heavens and the flashes of lightning that are seen will avail not. Thou hast nothing to fear, let Vasava pour down the rains and plast his terrific thunderbolt where he will, floating among the watery masses (clouds) for thy destruction, for the god Vahnni (Agni) will protect thee in every way, and make thee attain all the objects of thy desire."
Marutta said, "This appalling crash of the thunderbolt together with the howling of the winds, seem terrible to my ears and my heart is afflicted again and again, O Brahmana, and my peace of mind is gone at present."
Samvarta said, "O king, the feat in thy mind from this terrible thunderbolt will leave thee presently. I shall dispel the thunder by the aid of the winds, and setting aside all fear from thy mind, do thou accept a boon from me according to thy heart's desire, and I shall accomplish it for thee."
Marutta said, "I desire, O Brahmana, that Indra all on a sudden should come in person at this sacrifice, and accept the oblation offered to him, and that all the other gods also come and take their own shares of the offerings and accept the libations of Soma offered to them."
Samvarta said, "I have by the power of my incantations attracted Indra in person to this sacrifice. Behold, O monarch, Indra coming with his horses, and worshipped by the other gods hastening to this sacrifice."
Then the lord of the Devas attended by the other gods and riding in his chariot drawn by the most excellent steeds, approached the sacrificial altar of that son of Avikshit and drank the Soma libations of that unrivalled monarch. And king Marutta with his priest rose to receive Indra coming with the host of gods and well-pleased in mind, he welcomed the lord of the Devas with due and foremost honours according to the Sastras.
Samvarta said, "Welcome to thee, O Indra, by thy presence here, O learned one, this sacrifice has been made grand. O slayer or Vala and Vritra. do thou again quaff this Soma juiced produced by me today.'
p. 16
Marutta said, "Do thou look with kindness upon me, I bow unto thee, O Indra, by thy presence, my sacrifice has been perfected, and my life too blessed with good results. O Surendra, this excellent Brahmana, the younger brother of Vrihaspati is engaged in performing my sacrifices."
Indra said. "I know thy priest, this highly energetic ascetic, the younger brother of Vrihaspati, at whose invitation I have come to this sacrifice. I am, O monarch, well-pleased with thee and my resentment against thee hath been destroyed."
Samvarta said, "If, O prince of the Devas, thou art pleased with us, do thou thyself give all the directions for this sacrifice, and O Surendra, thyself ordain the sacrificial portions (for the gods), so that, O god, all the world may know that it hath been done by thee."
Vyasa said, "Thus accosted by the son of Angira, Sakra himself gave directions to all the gods to erect the hall of assembly, and a thousand well-furnished excellent rooms looking grand as in a picture, and speedily to complete the staircase massive and durable, for the ascent of the Gandharvas and Apsaras and to furnish that portion of the sacrificial ground reserved for the dance of the Apsaras, like unto the palace of Indra in the heaven. O king, thus directed, the renowned dwellers of heaven speedily fulfilled the directions of Sakra. And then, O king, Indra well-pleased and adored, thus said to king Marutta,--O prince, by associating with thee at this sacrifice, thine ancestors who have gone before thee, as well as the other gods have been highly gratified and have accepted the oblations offered by thee. And now, O king, let the foremost of regenerate beings offer on the sacrificial altar a red bull appertaining to the Fire-god and a sacred and duly consecrated blue bull with a variegated skin, appertaining to the Viswedevas. Then, O king, the sacrificial ceremony grew in splendour, wherein the gods themselves collected the food, and Sakra, the lord of the gods, possessed of horses, and worshipped by the Brahmanas, became an assistant at the sacrifice. And then the high-souled Samvarta ascending the altar, and looking radiant as the second embodiment of the blazing fire, loudly addressing the gods with complaisance, offered oblations of clarified butter to the fire with incantation of the sacred hymns. And then the slayer of Vala first drank the Soma juice, and then the assembly of other gods drank Soma. And then in happiness and with the king's permission they returned home and well-pleased and delighted. Then that monarch, the slayer of his enemies, with a delighted heart, placed heaps of gold on diverse spots, and distributing the immense wealth to the Brahmanas, he looked glorious like Kuvera, the god of wealth. And with a buoyant heart, the king filled his treasury with different kinds of wealth, and with the permission of his spiritual preceptor, he returned (to his kingdom) and continued to rule the entire realm extending to the borders of the sea. So virtuous in this world was that king, at whose sacrifice such an enormous quantity of gold vas collected, and now, O prince, thou must collect that gold and worshipping the gods with due rites, do thou perform this sacrifice."
Vaisampayana continued, "Then the Pandava prince Yudhishthira was
p. 17
delighted on hearing this speech of the son of Satyavati (Vyasa), and desirous of performing his sacrifice with those riches, he held repeated consultations with his ministers."

 

 

Book 14
Chapter 11

 

 

 

1 [v]
      ity ukte nṛpatau tasmin vyāsenādbhuta karmaṇā
      vāsudevo mahātejās tato vacanam ādade
  2 taṃ nṛpaṃ dīnamanasaṃ nihatajñātibāndhavam
      upaplutam ivādityaṃ sa dhūmam iva pāvakam
  3 nirviṇṇa manasaṃ pārthaṃ jñātvā vṛṣṇikulodvahaḥ
      āśvāsayan dharmasutaṃ pravaktum upacakrame
  4 [vā]
      sarvaṃ jihmaṃ mṛtyupadam ārjavaṃ brahmaṇaḥ padam
      etāvāñ jñānaviṣayaḥ kiṃ pralāpaḥ kariṣyati
  5 naiva te niṣṭhitaṃ karma naiva te śatravo jitāḥ
      kathaṃ śatruṃ śarīrastham ātmānaṃ nāvabudhyase
  6 atra te vartayiṣyāmi yathā dharmaṃ yathā śrutam
      indrasya saha vṛtreṇa yathā yuddham avartata
  7 vṛtreṇa pṛthivī vyāptā purā kila narādhipa
      dṛṣṭvā sa pṛthivīṃ vyāptāṃ gandhasya viṣaye hṛte
      dharā haraṇadurgandho viṣayaḥ samapadyata
  8 śatakratuś cukopātha gandhasya viṣaye hṛte
      vṛtrasya sa tataḥ kruddho vajraṃ ghoram avāsṛjat
  9 sa vadhyamāno vajreṇa pṛthivyāṃ bhūri tejasā
      viveśa sahasaivāpo jagrāha viṣayaṃ tataḥ
  10 vyāptāsv athāsu vṛtreṇa rase ca viṣaye hṛte
     śatakratur abhikruddhas tāsu vajram avāsṛjat
 11 sa vadhyamāno vajreṇa salile bhūri tejasā
     viveśa sahasā jyotir jagrāha viṣayaṃ tataḥ
 12 vyāpte jyotiṣi vṛtreṇa rūpe 'tha viṣaye hṛte
     śatakratur abhikruddhas tatra vajram avāsṛjat
 13 sa vadhyamāno vajreṇa subhṛśaṃ bhūri tejasā
     viveśa sahasā vāyuṃ jagrāha viṣayaṃ tataḥ
 14 vyāpte vāyau tu vṛtreṇa sparśe 'tha viṣaye hṛte
     śatakratur abhikruddhas tatra vajram avāsṛjat
 15 sa vadhyamāno vajreṇa tasminn amitatejasā
     ākāśam abhidudrāva jagrāha viṣayaṃ tataḥ
 16 ākāśe vṛtra bhūte ca śabde ca viṣaye hṛte
     śatakratur abhikruddhas tatra vajram avāsṛjat
 17 sa vadhyamāno vajreṇa tasminn amitatejasā
     viveśa sahasā śakraṃ jagrāha viṣayaṃ tataḥ
 18 tasya vṛtra gṛhītasya mohaḥ samabhavan mahān
     rathaṃtareṇa taṃ tāta vasiṣṭhaḥ pratyabodhayat
 19 tato vṛtraṃ śarīrasthaṃ jaghāna bharatarṣabha
     śatakratur adṛśyena vajreṇetīha naḥ śrutam
 20 idaṃ dharmarahasyaṃ ca śakreṇoktaṃ maharṣiṣu
     ṛṣibhiś ca mama proktaṃ tan nibodha narādhipa

 

SECTION XI

Vaisampayana said, "When Vyasa of wonderful achievements had concluded his speech to the king, the highly-puissant son of Vasudeva (Krishna) also addressed him. Knowing the king, the son of Pritha, afflicted in mind, and bereft of his relatives and kinsmen slain in battle, and appearing crest-fallen like the sun darkened eclipse, or fire smothered by smoke, that prop of the Vrishni race (Krishna), comforting the son of Dharma, essayed to address him thus."
Vasudeva said, "All crookedness of heart leads to destruction (perdition?) and all rectitude leads to Brahman (spiritual excellence). If this and this only is the aim and object of all true wisdom, then what can mental distraction do (to one who understands this)? Thy Karma has not yet been annihilated, nor have thy enemies been subjugated, for thou dost not yet know the enemies that are still lurking within thine own flesh. I shall (therefore) relate to thee truly as I have heard it, the story of the war of Indra with Vritra as it took place. In ancient times the Prithivi (earth), O king, was encompassed by Vritra, and by this abstraction of earthly matter, the seat of all odour, there arose bad odours on all sides, and the Performer of a hundred sacrifices (Indra), being much enraged by this act, hurled his thunderbolt at Vritra. And being deeply wounded by the thunderbolt of mighty Indra, Vritra entered into the (waters), and by doing so he destroyed their property. The waters being seized by Vritra, their liquid property left them. At this Indra became highly enraged and again smote him with his thunderbolt. And he (Vritra) smitten by the thunderbolt by the most powerful Indra betook himself to the Jyoti (luminous matter) and abstracted its inherent property. The luminous matter being overwhelmed by Vritra and its property, colour and form being thereby lost, the wrathful Indra again hurled his thunderbolt at him. And thus wounded again by Indra of immeasurable power, Vritra entered all on a sudden into the Vayu (gaseous matter). and thereafter made away with its inherent property. And this matter being overpowered by Vritra and its property, viz., touch being lost, Indra became again filled with wrath and flung his thunderbolt at him. And wounded therein by the mighty (Indra), he overwhelmed the Akasa (ether), and took away its inherent property, and the Akasa being overwhelmed by Vritra, and its property, sound being destroyed, the god of a hundred sacrifices highly incensed, again smote him with his thunderbolt. And thus smitten by the mighty Indra, he suddenly entered into his (Sakra's) body, and took away its essential attributes. And
p. 18
overtaken by Vritra, he was filled with great illusion. And, O venerable sir, the mightiest of Bharata's race, we have heard that Vasistha comforted Indra (when he was thus afflicted) and that the god of a hundred sacrifices slew Vritra in his body by means of his invisible thunderbolt, and know, O prince, that this religious mystery was recited by Sakra to the great sages, and they in turn told it to me."

 

 

Book 14
Chapter 12

 

 

 

 1 [vā]
      dvividho jāyate vyādhiḥ śārīro mānasas tathā
      parasparaṃ tayor janma nirdvaṃdvaṃ nopalabhyate
  2 śarīre jāyate vyāthiḥ śārīro nātra saṃśayaḥ
      mānaso jāyate vyādhir manasy eveti niścayaḥ
  3 śītoṣṇe caiva vāyuś ca guṇā rājañ śarīrajāḥ
      teṣāṃ guṇānāṃ sāmyaṃ cet tad āhuḥ svasthalakṣaṇam
      uṣṇena bādhyate śītaṃ śītenoṣṇaṃ ca bādhyate
  4 sattvaṃ rajas tamaś ceti trayas tv ātmaguṇāḥ smṛtāḥ
      teṣāṃ guṇānāṃ sāmyaṃ cet tad āhuḥ svasthalakṣaṇam
      teṣām anyatamotseke vidhānam upadiśyate
  5 harṣeṇa bādhyate śoko harṣaḥ śokena bādhyate
      kaś cid duḥkhe vartamānaḥ sukhasya smartum icchati
      kaś cit sukhe vartamāno duḥkhasya smartum icchati
  6 sa tvaṃ na duḥkhī duḥkhasya na sukhī susukhasya vā
      smartum icchasi kaunteya diṣṭaṃ hi balavattaram
  7 atha vā te svabhāvo 'yaṃ yena pārthāvakṛṣyase
      dṛṣṭvā sabhā gatāṃ kṛṣṇām ekavastrāṃ rajasvalām
      miṣatāṃ pāṇḍaveyānāṃ na tat saṃsmartum icchasi
  8 pravrājanaṃ ca nagarād ajinaiś ca vivāsanam
      mahāraṇyanivāsaś ca na tasya smartum icchasi
  9 jaṭāsurāt parikleśaś citrasenena cāhavaḥ
      saindhavāc ca parikleśo na tasya smartum icchasi
  10 punar ajñātacaryāyāṃ kīcakena padā vadhaḥ
     yājñasenyās tadā pārtha na tasya smartum icchasi
 11 yac ca te droṇa bhīṣmābhyāṃ yuddham āsīd ariṃdama
     manasaikena yoddhavyaṃ tat te yuddham upasthitam
     tasmād abhyupagantavyaṃ yuddhāya bharatarṣabha
 12 param avyaktarūpasya paraṃ muktvā svakarmabhiḥ
     yatra naiva śaraiḥ kāryaṃ na bhṛtyair na ca bandhubhiḥ
     ātmanaikena yoddhavyaṃ tat te yuddham upasthitam
 13 tasminn anirjite yuddhe kām avasthāṃ gamiṣyasi
     etaj jñātvā tu kaunteya kṛtakṛtyo bhaviṣyasi
 14 etāṃ buddhiṃ viniścitya bhūtānām āgatiṃ gatim
     pitṛpaitāmahe vṛtte śādhi rājyaṃ yathocitam

 

SECTION XII

"Vasudeva said, "There are two kinds of ailments, physical and mental. They are produced by the mutual action of the body and mind on each other, and they never arise without the interaction of the two. The ailment that is produced in the body, is called the physical ailment, and that which has its seat in the mind, is known as the mental ailment. The cold, the warm (phlegm and bile) as well as the windy humours, O king, are the essential transformations generated in the physical body, and when these humours are evenly distributed, and are present in due proportions, they are said to be symptomatic of good health. The warm humour is acted upon (allayed) by the cold, and the cold by the warm. And Sattwa, Rajas and Tamas are the attributes of the soul, and it is said by the learned that their presence in due proportions indicates health (of the mind). But if any of the three preponderates, some remedy is enjoined (to restore the equilibrium). Happiness is overcome by sorrow, and sorrow by pleasure. Some people while afflicted by sorrow, desire to recall (past) happiness, while others, while in the enjoyment of happiness, desire to recall past sorrow. But thou, O son of Kunti, dost neither desire to recall thy sorrows nor thy happiness; what else dost thou desire to recall barring this delusion of sorrow? Or, perchance, O son, of Pritha, it is thy innate nature, by which thou art at present overpowered. Thou dost not desire to recall to thy mind the painful sight of Krishna standing in the hall of assembly with only one piece of cloth to cover her body, and while she was in her menses and in the presence of all the Pandavas. And it is not meet that thou shouldst brood over thy departure from the city, and thy exile with the hide of the antelope for thy robe, and thy wanderings in the great forest, nor shouldst thou recall to thy mind the affliction from Jatasura, the fight with Chitrasena, and thy troubles from the Saindhavas. Nor it is proper, O son of Pritha, and conqueror of thy foes, that thou shouldst recall the incident of Kichaka's kicking Draupadi, during the period of thy exile passed in absolute concealment, nor the incidents of the fight which took place between thyself and Drona and Bhishma. The time has now arrived, when thou must fight the battle which each must fight single-handed with his mind. Therefore, O chief of Bharata's race, thou must now prepare to carry the struggle against thy mind, and by dint of abstraction and the merit of thine own Karma,
p. 19
thou must reach the other side of (overcome) the mysterious and unintelligible (mind). In this war there will be no need for any missiles, nor for friends, nor attendants. The battle which is to be fought alone and single-handed has now arrived for thee. And if vanquished in this struggle, thou shalt find thyself in the most wretched plight, and O son of Kunti, knowing this, and acting accordingly, shalt thou attain success. And knowing this wisdom and the destiny of all creatures, and following the conduct of thy ancestors, do thou duly administer thy kingdom."

 

 

Book 14
Chapter 13

 

 

 

1 [vā]
      na bāhyaṃ dravyam utsṛjya siddhir bhavati bhārata
      śārīraṃ dravyam utsṛjya siddhir bhavati vā na vā
  2 bāhyadravyavimuktasya śārīreṣu ca gṛdhyataḥ
      yo dharmo yat sukhaṃ caiva dviṣatām astu tat tathā
  3 dvyakṣaras tu bhaven mṛtyus tryakṣaraṃ brahma śāśvatam
      mameti dvyakṣaro mṛtyur na mameti ca śāśvatam
  4 brahma mṛtyuś ca tau rājann ātmany eva vyavasthitau
      adṛśyamānau bhūtāni yodhayetām asaṃśayam
  5 avināśo 'sya sattvasya niyato yadi bhārata
      bhittvā śarīraṃ bhūtānām ahiṃsā pratipadyate
  6 labdhvāpi pṛthivīṃ sarvāṃ sahasthāvarajaṅgamām
      mamatvaṃ yasya naiva syāt kiṃ tayā sa kariṣyati
  7 atha vā vasataḥ pārtha vane vanyena jīvataḥ
      mamatā yasya dravyeṣu mṛtyor āsye sa vartate
  8 bāhyāntarāṇāṃ śatrūṇāṃ svabhāvaṃ paśya bhārata
      yan na paśyati tad bhūtaṃ mucyate sa mahābhayāt
  9 kāmātmānaṃ na praśaṃsanti loke; na cākāmāt kā cid asti pravṛttiḥ
      dānaṃ hi vedādhyayanaṃ tapaś ca; kāmena karmāṇi ca vaidikāni
  10 vrataṃ yajñān niyamān dhyānayogān; kāmena yo nārabhate viditvā
     yad yad dhyayaṃ kāmayate sa dharmo; na yo dharmo niyamas tasya mūlam
 11 atra gāthāḥ kāmagītāḥ kīrtayanti purā vidaḥ
     śṛṇu saṃkīrtyamānās tā nikhilena yudhiṣṭhira
 12 nāhaṃ śakyo 'nupāyena hantuṃ bhūtena kena cit
     yo māṃ prayatate hantuṃ jñātvā praharaṇe balam
     tasya tasmin praharaṇe punaḥ prādurbhavāmy aham
 13 yo māṃ prayatate hantuṃ yajñair vividhadakṣiṇaiḥ
     jaṅgameṣv iva karmātmā punaḥ prādurbhavāmy aham
 14 yo māṃ prayatate hantuṃ vedair vedāntasādhanaiḥ
     sthāvareṣv iva śāntātmā tasya prādurbhavāmy aham
 15 yo māṃ prayatate hantuṃ dhṛtyā satyaparākramaḥ
     bhāvo bhavāmi tasyāhaṃ sa ca māṃ nāvabudhyate
 16 yo māṃ prayatate hantuṃ tapasā saṃśitavrataḥ
     tatas tapasi tasyātha punaḥ prādurbhavāmy aham
 17 yo māṃ prayatate hantuṃ mokṣam āsthāya paṇḍitaḥ
     tasya mokṣaratisthasya nṛtyāmi ca hasāmi ca
     avadhyaḥ sarvabhūtānām aham ekaḥ sanātanaḥ
 18 tasmāt tvam api taṃ kāmaṃ yajñair vividhadakṣiṇaiḥ
     dharmaṃ kuru mahārāja tatra te sa bhaviṣyati
 19 yajasva vājimedhena vidhivad dakṣiṇāvatā
     anyaiś ca vividhair yajñaiḥ samṛddhair āptadakṣiṇaiḥ
 20 mā te vyathāstu nihatān bandhūn vīkṣya punaḥ punaḥ
     na śakyās te punar draṣṭuṃ ye hatāsmin raṇājire
 21 sa tvam iṣṭvā mahāyajñaiḥ samṛddhair āptadakṣiṇaiḥ
     loke kīrtiṃ parāṃ prāpya gatim agryāṃ gamiṣyasi

 

SECTION XIII

"Vasudeva said, "O scion of Bharata's race, salvation is not attained by foregoing the external things (like kingdom, etc), it is only attained by giving up things which pander to the flesh (body). The virtue and happiness which are attainable by the person who has renounced only the external objects, but who is at the same time engrossed by passions and weakness of the flesh, let these be the portion of our enemies. The word with two letters is Mrit-yu (death of the soul or perdition), and the word with three letters is Sas-wa-ta (Brahman) or the eternal spirit. The consciousness that this or that thing is mine, or the state of being addicted to worldly objects is Mrityu and the absence of that feeling is Saswatam. And these two, Brahman and Mrityu, O king, have their seats in the souls of all creatures, and remaining unseen, they, without doubt, wage war with each other. And if, O Bharata, it be true that no creature is ever destroyed, then one doth not make oneself guilty of the death of a creature by piercing (destroying) its body. What matters the world to a man, if having acquired the sovereignty of the whole earth with its mobile and immobile creation, he does not become attached to it, or engrossed in its enjoyment. But the man who having renounced the world, has taken to the life of the recluse in the forest, living on wild roots and edibles, if such a man, O son of Pritha, has a craving for the good things of the world, and is addicted to them, he may be said to bear Mrityu (death) in his mouth. Do thou, O Bharata, watch and observe the character of thy external and internal enemies, (by means of thy spiritual vision), And the man who is able to perceive the nature of the eternal reality is able to overreach the influence of the great fear (perdition). Men do not look with approbation upon the conduct of those who are engrossed in worldly desires and there is no act without having a desire (at its root) and all (Kama) desires are, as it were, the limbs (offshoots) of the mind. Therefore, wise men knowing this subjugate their desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga to be the perfect way (to salvation) by reason of the practices of his many former births. And remembering that, what the soul desires, is not conducive to piety and virtue, but that the suppression of the desires is at the root of all true virtue, such men
p. 20
do not engage in the practice of charity, Vedic learning, asceticism and Vedic rites whose object is attainment of worldly prosperity, ceremonies, sacrifices, religious rules and meditation, with the motive of securing any advantage thereby. By way of illustration of this truth, the sages versed in ancient lore, recite these Gathas called by the name of Kamagita, do thou O Yudhishthira, listen to the recital of them in detail. (Kama says) No creature is able to destroy me without resorting to the proper methods (viz., subjugating of all desires and practice of Yoga etc.) If a man knowing my power, strive to destroy me by muttering prayers etc., I prevail over him by deluding him with the belief that I am the subjective ego within him. If he wish to destroy me by means of sacrifices with many presents, I deceive him by appearing in his mind as a most virtuous creature amongst the mobile creation, and if he wish to annihilate me by mastering the Vedas and Vedangas, I over reach him by seeming to his mind to be the soul of virtue amongst the immobile creation. And if the man whose strength lies in truth, desire to overcome me by patience, I appear to him as his mind, and thus he does not perceive my existence, and if the man of austere religious practices, desire to destroy me by means of asceticism, I appear in the guise of asceticism in his mind, and thus he is prevented from knowing me, and the man of learning, who with the object of attaining salvation desires to destroy me, I frolic and laugh in the face of such a man intent on salvation. I am the everlasting one without a compeer, whom no creature can kill or destroy. For this reason thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this means, thou mayst attain what is well for thee. Do thou therefore make preparations for the due performance of the horse sacrifice with presents, and various other sacrifices of great splendour, and accompanied with presents. Let not therefore grief overpower thee again, on beholding thy friends lying slain on the battlefield. Thou canst not see the men slain in this battle alive again. Therefore shouldst thou perform magnificent sacrifices with presents, so that thou mayst attain fame in this world, and reach the perfect way (hereafter)."

 

Book 14
Chapter 14

 

 

 

1 [v]
      evaṃ bahuvidhair vākyair munibhis tais tapodhanaiḥ
      samāśvasyata rājarṣir hatabandhur yudhiṣṭhiraḥ
  2 so 'nunīto bhagavatā viṣṭara śravasā svayam
      dvaipāyanena kṛṣṇena devasthānena cābhibhūḥ
  3 nāradenātha bhīmena nakulena ca pārthivaḥ
      kṛṣṇayā sahadevena vijayena ca dhīmatā
  4 anyaiś ca puruṣavyāghrair brāhmaṇaiḥ śāstradṛṣṭibhiḥ
      vyajahāc chokajaṃ duḥkhaṃ saṃtāpaṃ caiva mānasam
  5 arcayām āsa devāṃś ca brāhmaṇāṃś ca yudhiṣṭhira
      kṛtvātha pretakāryāṇi bandhūnāṃ sa punar nṛpaḥ
      anvaśāsata dharmātmā pṛthivīṃ sāgarāmbarām
  6 praśāntacetāḥ kauravyaḥ svarājyaṃ prāpya kevalam
      vyāsaṃ ca nāradaṃ caiva tāṃś cānyān abravīn nṛpaḥ
  7 āśvāsito 'haṃ prāg vṛddhair bhavadbhir munipuṅgavaiḥ
      na sūkṣmam api me kiṃ cid vyalīkam iha vidyate
  8 arthaś ca sumahān prāpto yena yakṣyāmi devatāḥ
      puraskṛtyeha bhavataḥ samāneṣyāmahe makham
  9 himavantaṃ tvayā guptā gamiṣyāmaḥ pitāmaha
      bahvāścaryo hi deśaḥ sa śrūyate dvijasattama
  10 tathā bhagavatā citraṃ kalyāṇaṃ bahubhāṣitam
     devarṣiṇā nāradena devasthānena caiva ha
 11 nābhāgadheyaḥ puruṣaḥ kaś cid evaṃvidhān gurūn
     labhate vyasanaṃ prāpya suhṛdaḥ sādhu saṃmatān
 12 evam uktās tu te rājñā sarva eva maharṣayaḥ
     abhyanujñāpya rājānaṃ tathobhau kṛṣṇa phalgunau
     paśyatām eva sarveṣāṃ tatraivādarśanaṃ yayuḥ
 13 tato dharmasuto rājā tatraivopāviśat prabhuḥ
     evaṃ nātimahān kālaḥ sa teṣām abhyavartata
 14 kurvatāṃ śaucakarmāṇi bhīṣmasya nidhane tadā
     mahādānāni viprebhyo dadatām aurdhvadaihikam
 15 bhīṣma karṇa purogāṇāṃ kurūṇāṃ kurunandana
     sahito dhṛtarāṣṭreṇa pradadāv aurdhvadaihikam
 16 tato dattvā bahudhanaṃ viprebhyaḥ pāṇḍavarṣabhaḥ
     dhṛtarāṣṭraṃ puraskṛtya viveśa gajasāhvayam
 17 sa samāśvāsya pitaraṃ prajñā cakṣuṣam īśvaram
     anvaśād vai sa dharmātmā pṛthivīṃ bhrātṛbhiḥ saha

 

SECTION XIV

"Vaisampayana said, "With such speeches as these, was the royal saint Yudhishthira, bereft of his friends, consoled by those sages of great ascetic merits. And O monarch, that lord of men exhorted by the worshipful Viswarasraba himself, and by Dwaipayana (Vyasa), Krishna Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the sharpwitted Vijaya, as well as by other great men, and Brahmanas versed in the Sastras, became relieved of all mental affliction and sorrow arising from the death of his dear relations. And that monarch Yudhishthira after performing the obsequial ceremonies of his departed friends, and honouring the Brahmanas and Devas (gods),
p. 21
brought the kingdom of the earth with its girdle of oceans, under his sway. And that prince of Kuru's race having regained his kingdom, with a tranquil mind, thus addressed Vyasa, Narada and the other sages who were present. I have been comforted by the words of so great, ancient and aged saints as yourselves, and I have now no cause left for the least affliction. And likewise, I have attained great wealth, with which I may worship the gods. Therefore, with your assistance, I shall now perform the sacrifice, O the best of regenerate beings. We have heard that those (Himalayan) regions are full of wonders. Therefore, O Brahmana, saint and grandsire do thou so ordain that under thy protection we may safety reach the Himalaya mountains, the performance of my sacrifice being entirely within thy control, and then the adorable celestial saint Narada and Devasthana have also addressed exquisite and well-meaning words for our well being. No unlucky man in times of great tribulation and distress, has ever the good fortune to secure the services of such preceptors and friends approved by all virtuous men. Thus addressed by the king, those great saints, bidding the king and Krishna and Arjuna to repair to the Himalayan regions, then and there vanished in the presence of the assembled multitude, and the king, the lordly son of Dharma, then seated himself there for a while. And the Pandavas then in consequence of the death of Bhishma, were engaged in performing his funeral ceremonies. And their time, while thus engaged, seemed too long in passing and performing the last rites to the mortal remains of Bhishma, Karna and other foremost Kauravas, they gave away large presents to Brahmanas. And then the foremost descendant of Kuru again performed with Dhritarashtra the funeral rites (of the heroes slain in battle), and having given away immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in advance, made this entry into the city of Hastina Nagar, and consoling his lordly uncle, possessed of eyes of wisdom, that virtuous prince continued to administer the earth with his brothers.

 

Book 14
Chapter 15

 

1 [j]
      vijite pāṇḍaveyais tu praśānte ca dvijottama
      rāṣṭre kiṃ cakratur vīrau vāsudevadhanaṃjayau
  2 [v]
      vijite pāṇḍaveyais tu praśānte ca viśāṃ pate
      rāṣṭre babhūvatur hṛṣṭau vāsudevadhanaṃjayau
  3 vijahrāte mudā yuktau divi deveśvarāv iva
      tau vaneṣu vicitreṣu parvatānāṃ ca sānuṣu
  4 śaileṣu ramaṇīyeṣu palvaleṣu nadīṣu ca
      caṅkramyamāṇau saṃhṛṣṭāv aśvināv iva nandane
  5 indraprasthe mahātmānau remāte kṛṣṇa pāṇḍavau
      praviśya tāṃ sabhāṃ ramyāṃ vijahrāte ca bhārata
  6 tatra yuddhakathāś citrāḥ parikleśāṃś ca pārthiva
      kathā yoge kathā yoge kathayām āsatus tadā
  7 ṛṣīṇāṃ devatānāṃ ca vaṃśāṃs tāv āhatus tadā
      prīyamāṇau mahātmānau purāṇāv ṛṣisattamau
  8 madhurās tu kathāś citrāś citrārtha padaniścayāḥ
      niścayajñaḥ sa pārthāya kathayām āsa keśavaḥ
  9 putraśokābhisaṃtaptaṃ jñātīnāṃ ca sahasraśaḥ
      kathābhiḥ śamayām āsa pārthaṃ śaurir janārdanaḥ
  10 sa tam āśvāsya vidhivad vidhānajño mahātapāḥ
     apahṛtyātmano bhāraṃ viśaśrāmeva sātvataḥ
 11 tataḥ kathānte govindo guḍākeśam uvāca ha
     sāntvayañ ślakṣṇayā vācā hetuyuktam idaṃ vacaḥ
 12 vijiteyaṃ dharā kṛtsnā savyasācin paraṃtapa
     tvad bāhubalam āśritya rājñā dharmasutena ha
 13 asapatnāṃ mahīṃ bhuṅkte dharmarājo yudhiṣṭhiraḥ
     bhīmasenaprabhāvena yamayoś ca narottama
 14 dharmeṇa rājñā dharmajña prāptaṃ rājyam akaṇṭakam
     dharmeṇa nihataḥ saṃkhye sa ca rājā suyodhanaḥ
 15 adharmarucayo lubdhāḥ sadā cāpriya vādinaḥ
     dhārtarāṣṭrā durātmānaḥ sānubandhā nipātitāḥ
 16 praśāntām akhilāṃ pārtha pṛthivīṃ pṛthivīpatiḥ
     bhuṅkte dharmasuto rājā tvayā guptaḥ kurūdvaha
 17 rame cāhaṃ tvayā sārdham araṇyeṣv api pāṇḍava
     kim u yatra jano 'yaṃ vai pṛthā cāmitrakarśana
 18 yatra dharmasuto rājā yatra bhīmo mahābalaḥ
     yatra mādravatī putrau ratis tatra parā mama
 19 tathaiva svargakalpeṣu sabhoddeśeṣu bhārata
     ramaṇīyeṣu puṇyeṣu sahitasya tvayānagha
 20 kālo mahāṃs tv atīto me śūra putram apaśyataḥ
     baladevaṃ ca kauravya tathānyān vṛṣṇipuṃgavān
 21 so 'haṃ gantum abhīpsāmi purīṃ dvāravatīṃ prati
     rocatāṃ gamanaṃ mahyaṃ tavāpi puruṣarṣabha
 22 ukto bahuvidhaṃ rājā tatra tatra yudhiṣṭhiraḥ
     sa ha bhīṣmeṇa yady uktam asmābhiḥ śokakārite
 23 śiṣṭo yudhiṣṭhiro 'smābhiḥ śāstā sann api pāṇḍavaḥ
     tena tac ca vacaḥ samyag gṛhītaṃ sumahātmanā
 24 dharmaputre hi dharmajñe kṛtajñe satyavādini
     satyaṃ dharmo matiś cāgryā sthitiś ca satataṃ sthirā
 25 tadgatvā taṃ mahātmānaṃ yadi te rocate 'rjuna
     asmad gamanasaṃyuktaṃ vaco brūhi janādhipam
 26 na hi tasyāpriyaṃ kuryāṃ prāṇatyāge 'py upasthite
     kuto gantuṃ mahābāho purīṃ dvāravatīṃ prati
 27 sarvaṃ tv idam ahaṃ pārtha tvat prītihitakāmyayā
     bravīmi satyaṃ kauravya na mithyaitat kathaṃ cana
 28 prayojanaṃ ca nirvṛttam iha vāse mamārjuna
     dhārtarāṣṭro hato rājā sabalaḥ sapadānugaḥ
 29 pṛthivī ca vaśe tāta dharmaputrasya dhīmataḥ
     sthitā samudravasanā sa śailavanakānanā
     citā ratnair bahuvidhaiḥ kururājasya pāṇḍava
 30 dharmeṇa rājā dharmajñaḥ pātu sarvāṃ vasuṃdharām
     upāsyamāno bahubhiḥ siddhaiś cāpi mahātmabhiḥ
     stūyamānaś ca satataṃ bandibhir bharatarṣabha
 31 tan mayā saha gatvādya rājānaṃ kuruvardhanam
     āpṛccha kuruśārdūla gamanaṃ dvārakāṃ prati
 32 idaṃ śarīraṃ vasu yac ca me gṛhe; niveditaṃ pārtha sadā yudhiṣṭhire
     priyaś ca mānyaś ca hi me yudhiṣṭhiraḥ; sadā kurūṇām adhipo mahāmatiḥ
 33 prayojanaṃ cāpi nivāsakāraṇe; na vidyate me tvadṛte mahābhuja
     sthitā hi pṛthvī tava pārtha śāsane; guroḥ suvṛttasya yudhiṣṭhirasya ha
 34 itīdam uktaṃ sa tadā mahātmanā; janārdanenāmita vikramo 'rjunaḥ
     tatheti kṛcchrād iva vācam īrayañ; janārdhanaṃ saṃpratipūjya pārthiva

 

SECTION XV

Janamejaya said, 'O the best of regenerate beings, when the Pandavas had reconquered and pacified their kingdom, what did the two warriors, Vasudeva and Dhananjaya do?
Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were highly pleased when the Pandavas had succeeded in regaining and pacifying their dominions, and they deported themselves with great satisfaction, like unto Indra and his consort in the celestial regions, and amidst picturesque woodland sceneries, and tablelands of mountains, and sacred places of pilgrimage, and lakes and rivers, they travelled with great pleasure like the two Aswins in the Nandana garden of Indra. And, O Bharata, the high-souled
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[paragraph continues] Krishna and the son of Pandu (Dhananjaya) entering the beautiful hall of assembly at Indraprastha, whiled away their time in great merriment. And there, O prince, they passed their time in recounting the stirring incidents of the war, and the sufferings of their past lives. And those two high-souled ancient sages, glad at heart, recited the genealogy of the races of saints and gods. Then Kesava, knowing the full import of all matters, addressed Partha in a sweet and beautiful speech of excellent style and import. And then Janarddana comforted the son of Pritha afflicted by the death of his sons, and thousands of other relatives. And he of great ascetic merit and knowing the science of all things having duly consoled him, Arjuna rested for a while, as if a great burden had been removed from his own person. Then Govinda (Krishna) consoling Arjuna with sweet speech addressed these well-reasoned words to him.
Vasudeva said, 'O Arjuna, the terror of thine enemies, this whole earth has been conquered by the king, the son of Dharma, relying on the power of thy arms. And O the best of men, the virtuous king Yudhishthira now enjoys the sovereignty of the earth without a rival, by the might of Bhimasena and the twin brothers. O thou who knowest what virtue is, it was by righteousness alone that the king has been able to regain his kingdom free from all enemies (thorns), and it was by the action of righteousness that king Suyodhana has been killed in battle, and, O son of Pritha and pillar of the Kuru race, the wicked sons of Dhritarashtra, avaricious, always rude in speech, and bent upon an unrighteous course of conduct, having been exterminated with their followers, the king, the son of Dharma and lord of the earth, now peaceably enjoys the entire kingdom of the earth with thy aid, and I too, O son of Pandu, have been pleasantly whiling away my time in thy company, amidst woodland scenes. O terror of thine enemies, what more need I tell thee, but that where thou and Pritha, and the king, the son of Dharma, and the mighty Bhimasena and the two sons of Madri are, there am I attracted with exquisite delight. O descendant of Kuru, in these delightful and sacred and heaven-like halls of assembly a long time hath fleeted away in thy company without my seeing Vasudeva, Valadeva and other leaders of the Vrishni race. And now I am desirous of repairing to the city of Dwaravati. Do thou therefore, O most valorous of men, assent to my departure. When king Yudhishthira was smitten heavily with affliction, I with Bhishma, have recited to him many appropriate legends suited to the occasion with a view of assuaging his grief, and the pliant and high-minded Yudhishthira, though our sovereign and versed in all lore paid due heed to our words. That son of Dharma honours truth, and is grateful and righteous, therefore will his virtue and good sense and the stability of his power always endure. And now, O Arjuna, if it pleases thee, do thou go to that high-minded prince and tell him of my intention to depart from this place. For, O thou of mighty arms, even if death cometh to me, I am unwilling to do anything that may displease him, leaving alone my going to the city of Dwaravati. O son of Pritha and descendant of Kuru, I now tell thee truly, desiring to do only what is good and agreeable to thee, and there can be nothing equivocal in it in any way, that the necessity for my staying here no
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longer exists, because, O Arjuna, that monarch the son of Dhritarashtra bath been slain with his armies and attendants, and the earth, my friend, with its girdle of seas and its mountains and woods and forests, and the kingdom of the Kuru king filled with various gems, have passed under the sway of that wise son of Dharma. And O foremost prince of Bharata's race, may that virtuous prince administer the entire kingdom of the earth in righteousness, and with the respect and approbation of numerous high-souled Siddhas, and having his praises always extolled by the court heralds. Do thou, O chieftain of Kuru's race, accompany me to-day to the presence of the king, the great aggrandiser of the Kuru race, and sound him of my intended return to Dwaraka. As Yudhishthira the high-souled king of the Kurus always commands my love and respect, I have, O son of Pritha, placed this my body and all the wealth that I have in my house, at his disposal. And O prince Partha (son of Pritha), when this earth has come under thy sway and that of the worshipful Yudhishthira of excellent character, there no longer remains any necessity for my staying here except for my affection for thee. And O monarch, when the redoubtable Arjuna had been thus accosted by the noble-hearted Janarddana, he, showing all the honours due to him, sorrowfully replied by merely saying 'be it so.'

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