Parva 3

3.1.1 Janamejaya said: Thus were the Pārthas conquered at dice and provoked by the wicked sons of Dhṛtarāṣṭra together with their ministers through treachery, O best of the twice-born.

3.1.2 Made to hear harsh words by those who were sowing the highest enmity, what did my great forebears, the scions of Kuru, do?

3.1.3 How did the Pārthas, whose splendour rivalled Indra's, suddenly fallen from their sovereignty and plunged into sorrow, pass their time in the forest?

3.1.4 Who followed those great-souled ones when they had met with supreme calamity? What was their food, what their conduct, and where did they dwell?

3.1.5 How did twelve years pass in the forest for those great-souled heroes, O best of brāhmaṇas, who slew their enemies?

3.1.6 And how did that princess, foremost of all women, devoted to her husbands, greatly blessed, ever truthful, she who deserved no suffering, come to endure that harsh forest exile?

3.1.7 Tell me all this in full detail, O wealth of asceticism; I wish to hear the deeds of those of vast wealth and splendour as narrated by you, O brāhmaṇa — my curiosity is very great.

3.1.8 Vaiśaṃpāyana said: Thus conquered at dice and provoked by the wicked sons of Dhṛtarāṣṭra together with their ministers, the Pārthas departed from the city of the elephant.

3.1.9 Issuing forth through the gate of the city called Vardhamāna, those weapon-bearing heroes set out facing northward, accompanied by Kṛṣṇā.

3.1.10 And fourteen servants, led by Indrasena, followed them on swift chariots, taking all the women along.

3.1.11 The townspeople, learning of their departure and oppressed by grief, repeatedly censuring Bhīṣma, Vidura, Droṇa, and Gautama, gathered together fearlessly and spoke to one another.

3.1.12 "Neither this entire clan nor we ourselves nor our homes have any worth where the sinful Duryodhana, guided by the son of Subala and by Karṇa and Duḥśāsana, seeks to rule this kingdom."

3.1.13 "Where this sinful man with his sinful allies desires to rule, there is no clan, no righteous conduct, no dharma, no wealth — whence then happiness?"

3.1.14 "Duryodhana hates his elders, has abandoned proper conduct and friends, is greedy for wealth, arrogant, base, and naturally without pity."

3.1.15 "This whole earth has no worth where Duryodhana is king. Let us all go well wherever the Pāṇḍavas go."

3.1.16 "They are compassionate, great-souled, conquerors of their senses and their enemies, modest, glorious, and devoted to the practice of dharma."

3.1.17 Having spoken thus, they followed after the Pāṇḍavas, and all gathered together, they addressed those sons of Kuntī and Mādrī with folded hands.

3.1.18 "Where will you go, may all be well with you, leaving us who share your sorrow? We too shall follow wherever you shall go."

3.1.19 "Having heard that you were defeated through unrighteousness by enemies devoid of mercy, we are all greatly distressed — you ought not to abandon us here."

3.1.20 "Devoted and attached friends, ever intent on your welfare and good — we would all be destroyed in a kingdom ruled by an evil king."

3.1.21 "And please listen, O bulls among men, as we describe the virtues and faults, how association with the good or evil shapes one's character."

3.1.22 "As fragrance perfumes cloth, water, sesame, and earth through the presence of flowers, so are qualities born of association."

3.1.23 "Association with fools is the source of the net of delusion; association with the good is the source of dharma day after day."

3.1.24 "Therefore one should seek the company of the wise, the aged, the virtuous, ascetics, the good, and those devoted to tranquillity."

3.1.25 "One should associate with those whose three things are pure — birth, knowledge, and conduct — for sitting with them is indeed more valuable than the scriptures themselves."

3.1.26 "Even without any effort of our own, by associating with those of virtuous nature, the good, we would gain merit here; and sin from attending upon the sinful."

3.1.27 "From the sight, touch, conversation, and laughter shared with the wicked, men's righteous conduct declines and they do not prosper."

3.1.28 "A man's intellect degrades by association with the lowly; it reaches a middling state with those of middling quality, and rises to excellence with the excellent."

3.1.29 "The qualities celebrated in the world, arising from dharma, desire, and wealth, born of worldly conduct and self, enjoined by the Vedas and approved by the learned —"

3.1.30 "— all those good qualities, both together and separately, are present in you. Desirous of the highest good, we wish to dwell among the virtuous."

3.1.31 Yudhiṣṭhira said: We are blessed that the people, led by the brāhmaṇas, moved by love and compassion, speak of virtues even in us who have none.

3.1.32 Therefore I, together with my brothers, make this request to you all: it must not be done otherwise — out of love and compassion for us.

3.1.33 My grandfather Bhīṣma, the king, Vidura, my mother, and the greater part of my dear ones remain in the city of Hāstinapura.

3.1.34 They, overwhelmed with grief and anguish, are to be carefully attended to and protected by all of you together for the sake of our welfare.

3.1.35 Turn back — you have come far enough, I adjure you by our reunion; my mind, filled with love, must be fixed upon my own people who are left as a trust.

3.1.36 This, indeed, is what lies highest in my heart among all my duties; by this good act both my satisfaction and honour will come about.

3.1.37 Vaiśaṃpāyana said: Thus dismissed by the king of dharma, those people, grieving, raised a terrible cry of anguish: "Alas, O king!"

3.1.38 Remembering the virtues of the son of Pṛthā, wracked with sorrow and utterly distressed, they unwillingly turned back after approaching the Pāṇḍavas.

3.1.39 When the townspeople had turned back, the Pāṇḍavas mounted their chariots and proceeded to the great banyan tree on the bank of the Jāhnavī called Pramāṇa.

3.1.40 The Pāṇḍavas reached that banyan tree with the remainder of the day; those heroes touched the pure water and spent that night there — afflicted by sorrow, they passed that night sustained by water alone.

3.1.41 Certain twice-born ones followed them there out of love — some with their sacred fires, some without, along with their circles of pupils and kinsmen; the king, surrounded by those speakers of Brahman, shone forth.

3.1.42 When their fires were kindled at an hour both delightful and awesome, conversation arose, led by the sound of Vedic recitation.

3.1.43 Those eminent brāhmaṇas, with voices sweet as swans, consoling the foremost king of the Kurus, passed the entire night.

3.2.1 Vaiśaṃpāyana said: When dawn came, brāhmaṇas who lived on alms stood in front of those whose deeds are untiring, as they were about to set out for the forest. Then King Yudhiṣṭhira, son of Kuntī, addressed them.

3.2.2 "We are utterly stripped of everything — our kingdom taken, our fortune taken; we shall go to the forest in sorrow, to live on fruits, roots, and meat."

3.2.3 "The forest is full of dangers, with many serpents and crawling creatures, and I believe hardship there for you will certainly come to pass."

3.2.4 "The affliction of brāhmaṇas would distress even the gods — how much more so me. Therefore, O brāhmaṇas, return from here as you please."

3.2.5 The brāhmaṇas said: Whatever path is yours, O king, we are ready to take it; you ought not to abandon us who are devoted to you and see the true dharma.

3.2.6 "Even the gods show compassion to the devoted — especially to brāhmaṇas who hold to right conduct."

3.2.7 Yudhiṣṭhira said: My devotion to brāhmaṇas too is always supreme, O twice-born ones; but this loss of resources to provide for attendants grieves me deeply.

3.2.8 "Those brothers of mine who might have gathered fruits, roots, and game for me — even they are bewildered by sorrows born of grief."

3.2.9 "I cannot bring myself to add hardships to these men already afflicted with sorrow — because of the outrage done to Draupadī and the theft of the kingdom."

3.2.10 The brāhmaṇas said: Let no anxiety about our sustenance lodge in your heart, O king; we ourselves shall bring forest provisions and follow along with you.

3.2.11 "Through meditation and chanting we shall bring about your well-being, and with agreeable stories we shall take delight together in the forest."

3.2.12 Yudhiṣṭhira said: There is no doubt that I would rejoice in the company of brāhmaṇas; yet because of my deficiency I see it as a kind of reproach to myself.

3.2.13 "How shall I look upon you all fetching your own food, suffering hardship in devotion to me, you who deserve no such hardship? Shame on the sinful sons of Dhṛtarāṣṭra!"

3.2.14 Vaiśaṃpāyana said: Having spoken thus, the king, sorrowing, sat down upon the earth. Then a learned twice-born named Śaunaka, delighting in the knowledge of the self and skilled in Yoga and Sāṃkhya, spoke thus to the king.

3.2.15 Thousands of grounds for grief and hundreds of grounds for fear enter the fool day after day — not the wise man.

3.2.16 For the intelligent, men of your kind, do not cling to actions that are contrary to wisdom, fraught with many faults, and destructive of the highest good.

3.2.17 That eightfold intellect which is joined with what has been heard and remembered, and which they say destroys all that is inauspicious — that, O king, is established in you.

3.2.18 Men of your kind do not sink under difficulties of wealth, calamities, afflictions of kinsmen, or sufferings of body and mind.

3.2.19 And please listen as I recite the verses that the great-souled Janaka formerly sang, establishing the self in its proper station.

3.2.20 The world is tormented by two kinds of suffering — that arising from mind and that from body; hear this means of tranquillity concerning them both, in detail and in brief.

3.2.21 Bodily suffering arises from four causes: disease, contact with the unpleasant, fatigue, and separation from what is dear.

3.2.22 The calming of mental and bodily afflictions comes through two forms of action: swift remedying of the cause, and constant non-dwelling upon it in thought.

3.2.23 Therefore intelligent physicians first bring about relief of the mental suffering of men by means of pleasing narrations and the introduction of enjoyments.

3.2.24 For the body is tormented by mental suffering just as water in a pot is heated by a ball of hot iron.

3.2.25 Therefore one should calm the mental suffering with knowledge, as one quenches fire with water; when the mental suffering is pacified, the bodily suffering subsides.

3.2.26 The root of mental suffering is understood to be attachment; through attachment a being becomes ensnared and comes to encounter suffering.

3.2.27 Sorrows are rooted in attachment; fears too are born of attachment; grief and joy alike, and weariness — everything proceeds from attachment.

3.2.28 From attachment also arose passion of the senses and sensuality; both of these lead away from the good, and the former is considered the greater of the two.

3.2.29 As a fire in the hollow of a tree burns the entire tree down to its roots, so even a small fault of passion destroys one who aspires to dharma.

3.2.30 A being who sees the fault in union but does not renounce at separation comes to dispassion — free of enmity, free of possessions.

3.2.31 Therefore one should, by means of knowledge, withdraw attachment from one's own side, from friends, from accumulation of wealth, and that which arises from one's own body.

3.2.32 In those foremost ones endowed with knowledge, learned in the scriptures, and of purified self, attachment does not cling — like water on a lotus leaf.

3.2.33 A man overwhelmed by passion is dragged along by desire; from that desire arises craving, and from that craving thirst spreads further.

3.2.34 Thirst indeed is the most sinful of all things, ever causing agitation in men, abounding in unrighteousness, terrible, and bound up with sin.

3.2.35 That which is hard to abandon for the foolish-minded, which does not decay even as the body decays, which is that life-ending disease — happiness comes to one who abandons that thirst.

3.2.36 That thirst, without beginning or end, lodged within the body of men, once arisen, destroys them — like fire born without a womb.

3.2.37 As firewood meets destruction by the fire that arises from itself, so the undisciplined self is destroyed by its innate greed.

3.2.38 The wealthy live in constant fear — from kings, from water, from fire, from thieves, from kinsmen — just as all living beings dwell in fear of death.

3.2.39 Just as flesh in the sky is devoured by birds, on land by beasts, in water by fish — so in every sphere is the wealthy man devoured.

3.2.40 For some men wealth itself becomes misfortune. One attached to wealth as the highest good never attains the highest good. Therefore all gains of wealth only deepen the delusion of the mind.

3.2.41 Meanness, arrogance, pride, fear, and anxiety — the wise know these miseries of embodied beings to be born of wealth.

3.2.42 There is suffering in earning wealth, suffering in guarding it and in its diminishment; suffering in its loss, suffering in its expenditure — and men even kill one another on account of wealth.

3.2.43 Riches are painful to relinquish, and even when guarded bring no happiness; they are acquired with suffering — therefore one should not grieve at their loss.

3.2.44 The foolish pursue dissatisfaction; the wise attain contentment. Thirst has no end — contentment is the highest happiness.

3.2.45 Therefore the wise regard contentment itself as wealth in this world. Youth, beauty, life, accumulation of goods, lordship, and the company of loved ones — all are impermanent; the wise person should not covet these.

3.2.46 Therefore one should abandon hoarding — who could endure the distress born of it? For no one who accumulates is ever seen to be free from affliction.

3.2.47 Hence virtuous men praise freedom from desire for wealth. Indeed, it is better not to touch mire at all than to wash it off afterward.

3.2.48 O Yudhiṣṭhira, you should not hanker after possessions in this way. If you wish to act in accordance with dharma and desire liberation from the cycle of existence, act with that intent.

3.2.49 Yudhiṣṭhira said: This desire for wealth in me is not for the sake of enjoying riches. O brahmin, I seek it only to maintain the brahmins — not out of greed.

3.2.50 How could one like me, living in the householder's stage of life, fail to provide for and protect those who follow him, O brahmin?

3.2.51 For the householder, sharing with all beings remains an obligation; likewise, food is to be given to those who come to eat.

3.2.52 Grass, ground, water, and as the fourth, kind and truthful speech — these things in the homes of the good are never exhausted at any time.

3.2.53 A bed should be given to the distressed, a seat to one standing and weary, water to the thirsty, and food to the hungry.

3.2.54 One should offer one's eyes, one's mind, and truthful speech; one should go forward to receive a guest, and offer homage in the proper manner.

3.2.55 The sacred fire, the draft ox, kinsmen, guests, relatives, sons, wife, and servants — if left unhonoured, they would burn a man as surely as fire.

3.2.56 One should not cook food for oneself alone, nor slaughter animals in vain, nor eat for oneself what one has not properly offered according to the rites.

3.2.57 One should cast food on the ground for dogs, for outcastes, and for birds — this is the Vaiśvadeva rite, prescribed to be performed morning and evening.

3.2.58 Therefore one should always eat only the remnants left by others, and partake of what is like nectar — remnants left by servants are vighasam, and remnants of sacrifice are amṛtam.

3.2.59 They say that one who lives in the householder's stage following this mode of conduct upholds the highest dharma. What, O brahmin, do you think of this?

3.2.60 Śaunaka said: Alas, how great is the hardship, and how inverted is this world — that by which the virtuous man is ashamed, by that very thing the wicked man is pleased.

3.2.61 The unwise man, overpowered by delusion and passion, enslaved to the objects of the senses, accumulates great quantities of food-remnants for the sake of belly and genitals.

3.2.62 Even a man who knows is carried away by his enticing senses, bewildered in understanding, like a charioteer dragged off by runaway, vicious horses.

3.2.63 When the six senses come together with their objects, then the mind — born of prior intention — manifests among them.

3.2.64 In one whose mind is urged toward the objects of the group of senses, restlessness arises and activity is born.

3.2.65 Then, pierced by desire — the power of intention — and by the sense objects, he falls into the fire of greed, just as a moth falls into flame out of craving for light.

3.2.66 Then, O lord of the people, deluded by pleasures and food, plunged into the mouth of great delusion, he no longer knows himself.

3.2.67 Thus he falls into saṃsāra, wandering through these various wombs, driven round and round like a wheel by ignorance, karma, and thirst.

3.2.68 He revolves through existences from Brahmā down to a blade of grass, being born again and again in water, on land, and in the sky.

3.2.69 This is the path of the unwise; now hear from me the path of the wise — those who delight in dharma and the highest good, who are devoted to liberation.

3.2.70 The Vedic injunction says both 'perform action' and 'renounce action' — therefore one should perform all these dharmic duties not out of pride or self-regard.

3.2.71 Sacrifice, study, giving, austerity, truthfulness, forbearance, restraint, and non-greed — this eightfold path is remembered as the way of dharma.

3.2.72 Of these, the first four belong to the path of the ancestors; whatever must be done should be performed as a duty, not out of pride.

3.2.73 The latter four constitute the path of the gods, always practised by the virtuous; one with a purified soul should follow this eightfold path.

3.2.74 Through right intention, right restraint of the senses, right observance of special vows, and right service to a teacher —

3.2.75 — through right discipline in food, right adherence to scriptural study, right renunciation of action, and right restraint of the mind — thus those who wish to conquer saṃsāra perform their actions.

3.2.76 Free from passion and aversion, they attain the sovereignty of the gods — the Rudras, the Sādhyas, the Ādityas, the Vasus, and the Aśvins — who, endowed with the power of yoga, uphold these living beings.

3.2.77 Likewise, O son of Kuntī, taking firm hold of supreme tranquility, seek perfection through austerity, and the perfection of yoga, O Bhārata.

3.2.78 The perfection born of father and mother has been attained by you, and that born of action too — now seek perfection through austerity, truly for the sake of maintaining the twice-born.

3.2.79 For the perfected ones, whatever they desire they accomplish through their grace. Therefore, taking recourse to austerity, fulfil the desire of your heart.

3.3.1 Vaiśaṃpāyana said: Having been thus addressed by Śaunaka, Yudhiṣṭhira, the son of Kuntī, approached the family priest Dhaumya and spoke these words in the midst of his brothers.

3.3.2 These brahmin masters of the Vedas are setting out to follow me wherever I go, and I am not capable of maintaining them, afflicted as I am with great suffering.

3.3.3 I cannot abandon them, and yet I have no power to give. Revered one, tell me what I ought to do in this matter.

3.3.4 Pondering for a moment and searching for the right course through dharma, Dhaumya — foremost among upholders of righteousness — spoke these words to Yudhiṣṭhira.

3.3.5 In primordial times, when all created beings were greatly tormented by hunger, the Sun, out of compassion for them, became like their own father.

3.3.6 Having gone to the northern course and drawn up the essence of light with his rays, the Sun returns on the southern course and pours it into the earth.

3.3.7 Then the Moon, lord of herbs, the earth having become the field, drawing up the celestial radiance and combining it with water, generates the herbs.

3.3.8 The Sun, resting in the earth and infused with the light of the Moon, gives birth to the herbs endowed with six tastes and purifying qualities — that is the food of living beings on earth.

3.3.9 Thus is food made of solar light the sustainer of life for all beings. He is the father of all beings — therefore take refuge in him.

3.3.10 For great-souled kings, purified by birth and action, uplift all their subjects by taking recourse to abundant austerity.

3.3.11 By Bhīmasena, by Kārtavīrya, by Vainya, and by Nahuṣa — all abiding in the absorption of austerity and yoga — were the subjects rescued from calamities.

3.3.12 Likewise, O righteous one, you too are purified by your deeds — taking recourse to austerity and dharma, sustain the twice-born, O Bhārata.

3.3.13 Thus addressed by Dhaumya with words befitting that time, the king of dharma, pure in soul, undertook supreme austerity.

3.3.14 Having worshipped the Sun with offerings of flowers and oblations, the dharma-souled one took his yoga posture, subsisting on air alone, with senses conquered, touching the waters of the Ganges, and stood firm in prāṇāyāma.

3.3.15 Janamejaya said: How did that king Yudhiṣṭhira, the bull of the Kurus, propitiate the Sun of wondrous power for the sake of the brahmins?

3.3.16 Vaiśaṃpāyana said: Listen attentively, O king — become pure and composed, and for a moment be still, O lord of kings. I shall recount everything without remainder.

3.3.17 As recited by Dhaumya to the greatly noble son of Pṛthā — hear those holy one hundred and eight names, O greatly wise one.

3.3.18 Sūrya, Aryaman, Bhaga, Tvaṣṭā, Pūṣan, Arka, Savitā, Ravi, Gabhastimān, Aja, Kāla, Mṛtyu, Dhātā, Prabhākara —

3.3.19 Earth, Water, Fire, Sky, Wind, the Supreme Refuge, Soma, Bṛhaspati, Śukra, Budha, and Aṅgāraka —

3.3.20 Indra, Vivasvān, Dīptāṃśu, Śuci, Śauri, Śanaiścara, Brahmā, Viṣṇu, Rudra, Skanda, Vaiśravaṇa, Yama —

3.3.21 The fire of lightning, the digestive fire, the fire of fuel, Lord of luminosities, Dharmadhvaja, Creator of the Vedas, Vedic limb, Bearer of the Vedas —

3.3.22 Kṛta, Tretā, Dvāpara, Kali, Refuge of all immortals, the kaḷā, the kāṣṭhā, the muhūrtas, the fortnights, the months, and the seasons —

3.3.23 Maker of the year, the Aśvattha tree, the Wheel of Time, Vibhāvasu, the Eternal Person, the Yogi, the Manifest and Unmanifest, the Eternal —

3.3.24 Overseer of the worlds, Overseer of creatures, Viśvakarmā, Dispeller of darkness, Varuṇa, the Ocean, Ray of light, Cloud, Giver of life, Slayer of enemies —

3.3.25 Refuge of beings, Lord of beings, Worshipped by all beings, the Jewel, Gold, Origin of beings, Granter of desires, Facing all directions —

3.3.26 Victory, the Vast, Bestower of boons, Swift-moving, Sustainer of life-breath, Dhanvantari, Dhūmaketu, the Primordial God, Son of Aditi —

3.3.27 Twelve-natured, Lotus-eyed, Father, Mother, Grandsire, Gate of heaven, Gate of creatures, Gate of liberation, the Triple Heaven —

3.3.28 Maker of bodies, the Tranquil Soul, Soul of the universe, Facing all the world, Soul of moving and unmoving things, the Subtle Soul, endowed with a form of friendliness —

3.3.29 This indeed is the sacred set of one hundred and eight names of the great-souled Sun who is to be glorified, as proclaimed by the great-souled Indra.

3.3.30 Nārada received this from Indra, and Dhaumya received it next from Nārada; having received it from Dhaumya, Yudhiṣṭhira attained all his desires.

3.3.31 Attended upon by the hosts of gods and ancestral spirits and yakṣas, worshipped by asuras, night-wanderers, and siddhas, radiant as choice gold and blazing fire — hold the Sun also in your mind.

3.3.32 One who recites this at sunrise with a composed mind will gain sons, accumulate wealth and gems, always attain the memory of past births, and find supreme memory and intellect.

3.3.33 The person who glorifies this hymn of the best of gods, pure and clear-minded, with concentrated thought, shall be released from the ocean of the wildfire of grief, and shall attain all desires as wished for in the heart.

3.4.1 Vaiśaṃpāyana said: Then the Sun, well pleased, appeared before the son of Pāṇḍu, blazing with his own radiance, burning like a sacrificial fire.

3.4.2 "O king, you shall obtain everything you have desired. I shall grant you food for twelve years — five and seven."

3.4.3 "Fruits, roots, flesh, and vegetables — the fourfold food prepared in your kitchen shall be inexhaustible for you, and various wealth as well." Having said this, the Sun disappeared.

3.4.4 Having received the boon, the son of Kuntī, the knower of dharma, rose from the water, clasped the feet of Dhaumya, and the unwavering one embraced his brothers.

3.4.5 The lord met with Draupadī, and then, as all watched, the son of Pāṇḍu went and had the food in the kitchen prepared.

3.4.6 The fourfold food of the forest — prepared grain, fruits, roots, and greens — goes forth abundantly; the inexhaustible food keeps multiplying, and with it the lord feeds the twice-born.

3.4.7 When the brahmins have eaten, and the younger brothers have been fed as well, Yudhiṣṭhira eats afterwards the remnant known as vighasā; and when Yudhiṣṭhira has been fed, Draupadī, the daughter of Pṛṣata, eats whatever remains.

3.4.8 Thus, having received the boon from the Sun-god, the lord, himself blazing with the Sun's own radiance, bestowed upon the brahmins whatever desires and wishes of the heart they harboured.

3.4.9 With the family priest at their head, on the appointed lunar days, stellar conjunctions, and festival occasions, sacrificial rites were performed in accordance with prescribed injunctions and sacred formulas.

3.4.10 Then, having had auspicious benedictions performed by Dhaumya, the Pāṇḍavas, surrounded by hosts of twice-born, set out for the Kāmyaka forest.

3.5.1 Vaiśaṃpāyana said: After the Pāṇḍavas had entered the forest, Ambikā's son, who sees with the eye of wisdom yet was burning with anguish, seated at ease, addressed Vidura — that soul of dharma, of unfathomable intellect — with these words.

3.5.2 Your wisdom is pure as that of Bhṛgu's line; you know dharma in its highest and most subtle form; you are esteemed as impartial among all the Kurus. Tell me, therefore, what is beneficial both for them and for me.

3.5.3 Given that matters have come to this pass, Vidura, what should be done now? How might the citizens still take our side? And may those Pāṇḍavas not uproot us utterly — yet I do not wish to see them destroyed either.

3.5.4 Vidura said: These three aims of life, O lord of men, are rooted in dharma; and kingship, they say, is likewise rooted in dharma. Therefore, O king, abiding in dharma with all your strength, protect all your sons — and the sons of Kuntī as well.

3.5.5 That very dharma was violated in the assembly-hall by wicked-souled men with Śakuni's son at their head: having invited the son of Kuntī to the dice-game, your son defeated him — that man of steadfast truth — by fraud.

3.5.6 For this wrong course of yours, O king, I see a remedy for what remains, whereby your son, O descendant of the Kurus, freed from his sins, may stand well-regarded in the world.

3.5.7 Let the sons of Pāṇḍu receive back all that was once given away by you, O king. This is the highest dharma: that a king should be content with his own and should not covet what belongs to others.

3.5.8 This is the foremost of all duties before you: their satisfaction and the humbling of Śakuni. If such an outcome among your sons is still possible, then act upon this without delay, O king.

3.5.9 But if you do not act thus, O king, the destruction of the Kurus is certain; for when Bhīmasena or Arjuna is enraged, he will leave no remnant of the enemy's army on the field.

3.5.10 Among those whose warrior is the ambidextrous Savyasācī, master of arms; whose bow is the Gāṇḍīva, the essence of the world; and whose fighter is the mighty-armed Bhīma — what in this world is beyond their reach?

3.5.11 It was said by me even before, the moment your son was born — what was beneficial then: 'Abandon this child, who shall bring ruin to the family.' That, O king, you did not do. Now again beneficial counsel is given to you; if you do not act upon it, O king, you shall grieve hereafter.

3.5.12 If your son consents to this and is reconciled with the Pāṇḍavas in a single undivided kingdom, there will be no sorrow for you — joy will prevail. But if you do not restrain your son and his allies, then let another arise who, having curbed him, shall install the son of Pāṇḍu as sovereign.

3.5.13 Let Ajātaśatru, free from passion, rule this earth by dharma, O king; then, O king, all earthly rulers will immediately attend upon us like merchants seeking a patron.

3.5.14 Let Duryodhana, Śakuni, and the son of the charioteer approach the sons of Pāṇḍu with good will, O king; and let Duḥśāsana entreat Bhīmasena and the daughter of Drupada in the midst of the assembly-hall.

3.5.15 Pacify Yudhiṣṭhira yourself, and restore him to the kingdom with full honour. What more could I say when asked by you? Having done this, you will have accomplished everything, O king.

3.5.16 Dhṛtarāṣṭra said: These words of yours, Vidura, spoken in the assembly-hall and spoken here in my presence — words beneficial to the Pāṇḍavas and harmful to my own — none of this enters my heart.

3.5.17 And how is it so resolutely decided now, this thing you advocate on behalf of the Pāṇḍavas? By this I now think you are no friend of mine. For how can I abandon my son for the sake of the Pāṇḍavas?

3.5.18 Doubtless the Pāṇḍavas too are sons to me; yet Duryodhana was born from my own body. Who, looking at the matter impartially, would say: 'Abandon your own body for the sake of another'?

3.5.19 You speak to me nothing but crooked counsel, Vidura; yet I still hold you in the highest regard. Go wherever you wish or stay — even a wicked woman, though well-soothed, will abandon her husband.

3.5.20 Vaiśaṃpāyana said: Having spoken thus, Dhṛtarāṣṭra abruptly rose and retreated into his inner apartments, O king. Then Vidura, still speaking — 'This is not right!' — ran swiftly to where the sons of Pṛthā were.

3.6.1 Vaiśaṃpāyana said: The Pāṇḍavas, bulls among the Bhāratas, set out from the bank of the Jāhnavī toward Kurukṣetra, intending to dwell in the forest, together with their followers.

3.6.2 After sojourning at the Sarasvatī and Dṛṣadvatī rivers and at the Yamunā, they journeyed continually through forest after forest toward the western direction.

3.6.3 Then, on the level sandy plains along the Sarasvatī bank, they came upon a forest called Kāmyaka, beloved of sages.

3.6.4 There those heroes dwelt in that forest teeming with deer and birds, waited upon by sages and comforted by them, O Bhārata.

3.6.5 Vidura too, burning with longing to see the Pāṇḍavas, then went with a single chariot to the prosperous Kāmyaka forest.

3.6.6 Having driven swiftly to that forest with fleet horses drawing his chariot, Vidura saw the King of Dharma seated in a secluded spot, together with Draupadī, his brothers, and the brahmins.

3.6.7 Then that king of steadfast truth caught sight of Vidura approaching swiftly from afar, and said to his brother Bhīmasena: 'What will Kṣattā have to say to us when he arrives?'

3.6.8 'Perhaps he comes summoned at the word of Śakuni's son, bearing a challenge? Could that vile Śakuni be coming again to defeat us with weapons, or once more at the dice-board?'

3.6.9 'Summoned by someone, I cannot in any case withdraw from Bhīmasena's side; nor can I in any way set the Gāṇḍīva bow aside — for that would make our recovery of the kingdom doubtful.'

3.6.10 Then, rising up, all the sons of Pāṇḍu received Vidura with due respect, O king. Honoured by them, that descendant of Ajamīḍha in turn greeted the sons of Pāṇḍu as was fitting.

3.6.11 When Vidura had been set at ease, those bulls among men then asked him the reason for his coming; and he in turn told them in full detail how Dhṛtarāṣṭra, son of Ambikā, had behaved.

3.6.12 Vidura said: Dhṛtarāṣṭra took me aside in private, O Ajātaśatru, and having honoured me warmly, said: 'Given that things have come to this pass, and seeing them as equal to me, tell me what is beneficial for them and for me as well.'

3.6.13 I too spoke what was wholesome and beneficial for the Kurus and for Dhṛtarāṣṭra himself. But that wholesome counsel did not enter his heart; and therefore I do not see any other course as fitting.

3.6.14 The highest good was spoken by me to you, O sons of Pāṇḍu; yet Ambikā's son would not hear it from me. Just as a sick man has no relish for wholesome food, so that counsel, however beneficial, did not please him when it was uttered.

3.6.15 He is not led toward what is good, O Ajātaśatru — like a corrupt woman in a brahmin's household. My words found no favour with that bull among Bhāratas, just as a husband of sixty finds no favour with a young maiden.

3.6.16 The destruction of the Kurus is certain, O king; Dhṛtarāṣṭra does not pursue what is truly good. Just as water poured on a lotus leaf does not stay, so beneficial counsel, once spoken, does not remain in him.

3.6.17 Then Dhṛtarāṣṭra, angered, said to me: 'Go wherever you please, O Bhārata. I no longer desire your help in governing this earth or this city.'

3.6.18 So I, dismissed by Dhṛtarāṣṭra, O king, have hastened here to counsel you. Hold firm in all that I spoke in the assembly-hall; and now hear further what I shall say.

3.6.19 He who, though afflicted by harsh sufferings at the hands of enemies, practices forbearance and bides his time — nurturing himself like a small flame being fed to grow — that self-possessed man alone shall in the end enjoy the entire earth.

3.6.20 He whose resources are shared undivided with his allies — those allies will be sharers in his suffering as well. This is the means of retaining allies: through shared fortune. And in the gaining of allies, they say, lies the gaining of the earth.

3.6.21 Truth is supreme, O Pāṇḍava — truth without empty speech; and food shared equally and eaten together with allies; and let a king never overstep himself before them. A ruler who lives in this way shall prosper.

3.6.22 Yudhiṣṭhira said: I shall act exactly as you counsel, bringing the highest understanding to bear, without carelessness. And whatever else is appropriate to time and place — that too you must tell me, and I shall carry it all out in full.

3.7.1 Vaiśaṃpāyana said: But after Vidura had gone to the hermitage to the Pāṇḍavas, O king, the greatly wise Dhṛtarāṣṭra was tormented with anguish, O Bhārata.

3.7.2 Coming to the entrance of the assembly-hall, overcome with the grief of remembering Vidura, his senses overwhelmed, he fell down before the assembled kings.

3.7.3 Regaining consciousness, he rose from the earth, and the king addressed Saṃjaya, who was standing close by, with these words.

3.7.4 'My brother and my friend — verily a second Dharma made manifest — thinking of him now, my heart is riven asunder.

3.7.5 Bring back to me quickly that knower of dharma, my brother!' — saying this, the king lamented piteously.

3.7.6 Consumed by remorse, tormented by the remembrance of Vidura, out of love for his brother, O king, he spoke these words to Saṃjaya.

3.7.7 'Go, Saṃjaya, and find out whether my brother Vidura still lives, he who was driven away in anger by me, a sinner.

3.7.8 For that wise brother of mine, of boundless intellect, has never done me the slightest wrong, not even the most minute offense.

3.7.9 How has that supremely wise man received such injury from me? A wise man would not abandon his life for this. Go, Saṃjaya, bring him to me.'

3.7.10 Having heard the king's words and taken his leave, Saṃjaya said 'So be it' and ran swiftly to the Kāmyaka forest.

3.7.11 Reaching that forest without delay, where the Pāṇḍavas were, he then saw Yudhiṣṭhira clad in the hide of the ruru deer.

3.7.12 He was seated with Vidura and with thousands of brahmins, guarded by his brothers — like Indra of a hundred sacrifices attended by the gods.

3.7.13 Approaching Yudhiṣṭhira, Saṃjaya paid him homage; and he also rendered appropriate honour to Bhīma, Arjuna, and the twins.

3.7.14 Questioned by the king about his well-being and seated comfortably, Saṃjaya told him the reason for his coming and spoke these words.

3.7.15 'King Dhṛtarāṣṭra, son of Ambikā, remembers you, O Kṣattā. Go quickly to see him and revive the king's spirit.'

3.7.16 'Having taken leave of the best of men, the Pāṇḍavas, those joys of the Kuru line, you should go at the command of that lion among kings, O giver of honour.'

3.7.17 Thus addressed, the wise Vidura, who was affectionate to his own people, with Yudhiṣṭhira's consent, returned again to Gajāhvaya — the city named after the elephant.

3.7.18 The powerful Dhṛtarāṣṭra addressed that man of great wisdom: 'By good fortune you have arrived, O knower of dharma; by good fortune you remember me, O sinless one.'

3.7.19 'This night past and during the day, because of you, O bull of the Bhāratas, I lay awake and saw strange visions of my own body.'

3.7.20 Taking Vidura upon his lap and smelling his head in welcome, he said: 'Let it be forgiven — all that was said to you by me in anger.'

3.7.21 Vidura said: It is already forgiven by me, O king; you are our supreme elder and guru. That is precisely why I have come back quickly, intent on seeing you.

3.7.22 For there are men, O tiger among men, whose hearts are rooted in dharma and who rush to the aid of the distressed, O king — in this there should be no deliberation.

3.7.23 The sons of Pāṇḍu are to me as your sons are to me; and it is with the thought 'they are suffering' that my mind has turned to them now.

3.7.24 Vaiśaṃpāyana said: Having thus appeased each other in this way, those two brothers of great splendour — Vidura and Dhṛtarāṣṭra — experienced the greatest joy.

3.8.1 Vaiśaṃpāyana said: Hearing that Vidura had returned and been mollified by the king, Dhṛtarāṣṭra's son — that evil-minded king — was consumed with anguish.

3.8.2 Having summoned Śakuni, Karṇa, and Duḥśāsana, the king, entering the darkness born of folly, spoke these words.

3.8.3 'This Vidura, the trusted counsellor of Dhṛtarāṣṭra, has returned — the learned friend of the sons of Pāṇḍu, ever devoted to their welfare.

3.8.4 'Before Vidura can once again turn the king's mind in the direction of bringing back the Pāṇḍavas, deliberate quickly on what is beneficial for me.'

3.8.5 'If I should ever see the sons of Pṛthā arrive here again, I shall waste away once more — without hope, without support.

3.8.6 'I would take poison, hang myself, seize a weapon, or walk into fire — I cannot bring myself to see those prosperous ones again in this world.'

3.8.7 Śakuni said: 'Why do you entertain such childish thoughts, O king, O lord of men? They have gone after entering into an agreement — this will not come to pass as you fear.'

3.8.8 'All the Pāṇḍavas are bound to their word of truth, O bull of the Bhāratas; your father's command, dear one, they will never accept under any circumstances.'

3.8.9 'Or if they do accept it and return to the city, then, discarding the agreement, we shall have another round of the wager.'

3.8.10 Let us all remain neutral, acting in accordance with the king's wishes, carefully watching for many weaknesses in the Pāṇḍavas while keeping ourselves well concealed.

3.8.11 Duḥśāsana said: It is exactly so, O greatly wise one, just as you say, uncle. Indeed, whenever you speak, your counsel always pleases me.

3.8.12 Karṇa said: We all look upon whatever you desire, Duryodhana, as desirable. Indeed, O king, unanimity of purpose is evident among all of us.

3.8.13 Vaiśaṃpāyana said: Thus addressed by Karṇa, King Duryodhana at that moment became not very joyful in mind and quickly turned away.

3.8.14 Then Karṇa, perceiving this, opened wide his bright eyes and in anger addressed both Duḥśāsana and the son of Subala together.

3.8.15 He spoke in utmost fury, rousing himself with his own resolve: "Ah, hear my opinion, O lords of men!"

3.8.16 "We all wish to do what is pleasing to the king, standing with joined hands as his servants, yet we are all unable to remain steadfastly in his service without lapses."

3.8.17 "But let us take up our weapons, mount our chariots, clad in armour, and go together to slay the Pāṇḍavas who roam in the forest."

3.8.18 "When all of them have been destroyed and have departed to an unknown destination, the sons of Dhṛtarāṣṭra and we alike shall live without dispute."

3.8.19 "While they are still impoverished, while they are still overwhelmed by grief, while they are still without allies — that is the time they can be overcome; such is my opinion."

3.8.20 Having heard that speech of his, they all applauded it again and again and replied to the son of a charioteer with "Very well! So be it!"

3.8.21 Having thus spoken, all of them, filled with rage, set out each in his own chariot, resolved in purpose as a band, to slay the Pāṇḍavas.

3.8.22 Knowing them to be setting out, Kṛṣṇa Dvaipāyana then came, that pure-souled one, perceiving them with his divine eye.

3.8.23 And stopping all of them, the Blessed One worshipped by the world went quickly and spoke to him who sat with wisdom as his eye.

3.9.1 Vyāsa said: O Dhṛtarāṣṭra, greatly wise one, hear my words. I shall speak to you of the highest good for all the Kauravas.

3.9.2 It does not please me, O mighty-armed one, that the Pāṇḍavas have gone to the forest, defeated by fraud by those who follow in Duryodhana's power.

3.9.3 Remembering their hardships, O Bhārata, when the thirteenth year is complete, they will release their venom in fury upon the Kauravas.

3.9.4 So why does this evil-souled son of yours, so utterly dull of wit, always enraged, seek to slay the Pāṇḍavas for the sake of the kingdom?

3.9.5 Let this fool be restrained properly; let your son find peace. Wishing to slay those dwelling in the forest, he will forfeit his own life.

3.9.6 As the wise Vidura says, as Bhīṣma says, as we say, as Kṛpa and Droṇa say — let what is proper be done accordingly.

3.9.7 For conflict with one's own kin is censured by good people, O greatly wise one; it is contrary to dharma and brings dishonour. Do not choose such a path, O king.

3.9.8 For whatever disregard he shows towards the Pāṇḍavas, O Bhārata — that indifference, O king, will touch upon a great calamity.

3.9.9 Or else let this dull-spirited son of yours go to the forest together with the Pāṇḍavas, O king, alone and without allies.

3.9.10 If then affection born of association should arise in your son towards the Pāṇḍavas, you would today have your purpose accomplished, O lord of men.

3.9.11 Or else whatever character arises from one's very birth — that, it is said, O great king, does not depart even with one's very life.

3.9.12 What indeed does Bhīṣma think, or Droṇa, or Vidura, or yourself? What is the proper course of action here, before the matter goes too far?

3.10.1 Dhṛtarāṣṭra said: O Blessed One, I too did not approve of praise for the dice-game. I believe that fate, overcoming my will, made me cause it, O sage.

3.10.2 Neither does Bhīṣma approve of it, nor Droṇa, nor Vidura, nor does Gāndhārī desire the dice-game. And yet it was set in motion out of delusion.

3.10.3 I am unable to abandon Duryodhana, that one devoid of wisdom, O Blessed One of disciplined vows, even though I know it — because of my love for my son.

3.10.4 Vyāsa said: O king, son of Vicitravīrya, what you say is true. I know firmly: there is nothing higher than a son, nothing higher than one's children.

3.10.5 Even Indra was awakened by the falling tears of Surabhī. With all other abundant blessings, there is nothing higher than one's own child.

3.10.6 On this matter I shall narrate to you a great and excellent tale — the conversation between Surabhī and Indra, O lord of men.

3.10.7 Surabhī, the mother of cows, having gone to heaven, wept there long ago, O king, O dear one, and Indra felt compassion for her.

3.10.8 Indra said: Why do you weep, O auspicious one? Is all well with the dwellers of heaven, or with humans, or with the cows? This must not be something small.

3.10.9 Surabhī said: No misfortune of yours is to be seen, O lord of the thirty gods. But I grieve for my son — for that reason I weep, O Kauśika.

3.10.10 "Look at this dreadful ploughman striking my weak little son with his goad, tormenting him with the plough."

3.10.11 "Seeing him thus utterly exhausted and being beaten, O king of the gods, O lord of Devas, I am seized by pity, and my heart trembles."

3.10.12 "One of them, endowed with strength, draws the yoke-load abundantly; the other, of little strength and vitality, lean and with veins standing out, with great difficulty draws that burden — him indeed I mourn, O Vāsava."

3.10.13 "Being beaten with the goad and pricked again and again, he is simply unable to bear that burden. See, O Vāsava!"

3.10.14 "Thus I, distressed by his suffering, deeply pained, cry out, shedding tears from my eyes, overcome with compassion."

3.10.15 Indra said: When thousands of your sons are suffering, O beautiful one, why is there compassion only here? Only one son suffers here.

3.10.16 Surabhī said: If a thousand sons are mine, they are equally mine in every respect. Yet, O Śakra, for a son who is poor and suffering, my compassion is greater.

3.10.17 Vyāsa said: Having heard that speech of Surabhī, Indra was greatly astonished, O Kauravya, and deemed one's own child as even more precious than life itself.

3.10.18 And the Blessed Pākaśāsana poured down copious water right there, creating an obstacle for the ploughman.

3.10.19 As Surabhī said, so let it be with you — let your compassion be greater for all your sons who are afflicted and poor, O king.

3.10.20 As Pāṇḍu is my son, so are you my child, and so is the greatly wise Vidura. I say this out of affection.

3.10.21 After a long time, your hundred and one sons, O king, are visible, while Pāṇḍu's are only five — and even those five are dull with deep suffering.

3.10.22 "How shall they live? How shall they prosper?" — thinking thus upon the distressed sons of Pṛthā, my heart burns with anguish.

3.10.23 If you desire the Kauravas to live here, O Parthiva, let your son Duryodhana make peace with the Pāṇḍavas.

3.11.1 Dhṛtarāṣṭra said: It is exactly so, O greatly wise sage, as you tell us. I myself know it, and so do all these lords of men.

3.11.2 What you consider proper — that which brings prosperity to the Kurus — that very thing Vidura also tells me, and Bhīṣma and Droṇa too, O sage.

3.11.3 If you would do me a favour, if you have compassion for the Kauravas — instruct my evil-souled son Duryodhana.

3.11.4 Vyāsa said: O king, this Blessed Sage Maitreya is coming here, having visited the Pāṇḍava brothers and now wishing to see us here.

3.11.5 This great sage will instruct your son Duryodhana duly and rightly for the peace of your family.

3.11.6 Whatever this sage says, O lord of kings, that should be done without hesitation. For if the proper act is not done, he will curse your son in anger.

3.11.7 Vaiśaṃpāyana said: Having spoken thus, Vyāsa departed. Then Maitreya appeared, and the lord of men received him with honour together with his sons.

3.11.8 Having offered the arghya and all due rites, when the bull among sages had rested, King Dhṛtarāṣṭra, son of Ambikā, spoke to him with deference.

3.11.9 "Did you travel in comfort, O Blessed One, through the Kuru country? Are the five heroic Pāṇḍava brothers in good health?"

3.11.10 "Do those bulls among men intend to abide by the agreement? Will the brotherhood of the Kurus remain unbroken?"

3.11.11 Maitreya said: While proceeding on pilgrimage to sacred fords, I arrived in the Kuru country and by chance saw the Dharmarāja in the Kāmyaka forest.

3.11.12 Him — clad in matted locks and deer-skin, dwelling in the ascetic forest — groups of sages came to see, that great-souled one, O master.

3.11.13 There I heard, O great king, of the transgression of your sons and the great ruin that has befallen in the form of the dice-game.

3.11.14 Then I came to you out of concern for the Kauravas, for my affection and love for you has always been especially great, O master.

3.11.15 This is not fitting, O king, while you and Bhīṣma still live — that your sons should be at strife with one another, O lord of men.

3.11.16 You yourself are the central post, O king, for both restraint and support. Why do you ignore this terrible ruin as it rises?

3.11.17 By the conduct in the assembly-hall that was like that of bandits, O delight of the Kurus, you do not shine, O king, in the assembly of ascetics.

3.11.18 Vaiśaṃpāyana said: Then turning towards King Duryodhana the impatient one, the Blessed Sage Maitreya spoke with gentle words.

3.11.19 "O Duryodhana of mighty arms, hear my words, O best among speakers, O greatly wise one — what I say that is for your welfare."

3.11.20 "Do not act against the Pāṇḍavas, O king; do what is good for yourself, for the Pāṇḍavas, for the Kurus, and for the world, O bull among men."

3.11.21 "For they are all tigers among men, heroes who fight with great valour, all with the strength of ten thousand elephants, with bodies firm as the thunderbolt, resolute."

3.11.22 "All devoted to vows of truth, all honouring themselves as men, slayers of the enemies of the gods, of shape-shifting rakshasas — chief among them Hiḍimba, Baka, and the rakshasa Kirmīra."

3.11.23 "That one who, as those great-souled ones were departing from here one night, stood blocking their path, fierce in nature, immovable as a mountain —"

3.11.24 "— him Bhīma, glorious in battle, best of the strong, slew with the strike used to kill cattle, as a tiger slays a small deer."

3.11.25 "See, O king, how in the conquest of the directions, Jarāsandha — that mighty archer with the strength of ten thousand elephants — was felled by Bhīma in battle."

3.11.26 "Vāsudeva is their kinsman by marriage, and Pārṣata is their brother-in-law. What mortal man, subject to old age and death, could stand against them in battle?"

3.11.27 "Therefore let there be peace between you and the Pāṇḍavas, O bull of the Bhāratas. Do my bidding, O king; do not fall under the sway of death."

3.11.28 While Maitreya was speaking thus, O lord of men, he — Duryodhana — slapped his own thigh, which was shaped like the trunk of an elephant, with his hand.

3.11.29 Duryodhana, that dull-witted one, with a smile, scratched the ground with his foot and, saying nothing, stood with his face somewhat averted.

3.11.30 Seeing Duryodhana inattentive and scratching the earth, O king, anger entered into Maitreya.

3.11.31 He — Maitreya, that best of sages — having fallen under the power of anger, and being impelled by fate, set his mind upon cursing him.

3.11.32 Then Maitreya, his eyes reddened with anger, touched water and cursed that son of Dhṛtarāṣṭra, that evil-minded one.

3.11.33 "Because you have disregarded me and refuse to heed these words, therefore receive at once the fruit of this arrogance."

3.11.34 "A great war shall arise born of enmity toward you, in which the mighty Bhīma shall shatter your thigh with blows of his mace."

3.11.35 When these words had been spoken, King Dhṛtarāṣṭra sought to appease the sage, saying, "Let it not be so."

3.11.36 Maitreya said: "If your son, O king, pursues peace by any means, then the curse shall not come to pass; but if he acts otherwise, it shall."

3.11.37 Vaiśaṃpāyana said: Embarrassed, the father of Duryodhana then asked Maitreya, "O king of sages, how was Kirmīra slain by Bhīma?"

3.11.38 Maitreya said: "I shall not tell it, for you bear jealousy, and your son does not heed my words. This Vidura will tell you everything once I have gone."

3.11.39 Vaiśaṃpāyana said: Having spoken thus, Maitreya departed by the way he had come; and Duryodhana, disturbed by the news of Kirmīra's slaying, went outside.

3.12.1 Dhṛtarāṣṭra said: "O Kṣattā, I wish to hear of the slaying of Kirmīra — tell me how the encounter came about between Bhīmasena and that demon."

3.12.2 Vidura said: "Hear this deed of Bhīma, whose acts surpass human measure — I have heard it before in the accounts told of them again and again."

3.12.3 "From here, O king, the Pāṇḍavas departed after being defeated at dice, and within three days and nights they reached that forest called Kāmyaka."

3.12.4 "At midnight in the deep of night, O king, at the midpoint of that dreadful hour when man-eating demons of terrible deeds roam freely —"

3.12.5 "— that forest the ascetics and other forest-dwellers always avoided from afar, out of fear of the man-eaters, it is said."

3.12.6 "As they entered there, O Bhārata, a fearsome demon with blazing eyes appeared blocking their path, carrying a firebrand."

3.12.7 "He stood spreading his great arms wide and his terrible mouth agape, blocking the path along which the best of the Kurus were travelling."

3.12.8 "With lips and fangs gnashing, copper-red eyes, and hair blazing upright, he resembled a storm cloud charged with the rays of the sun and crackled with lightning."

3.12.9 "He unleashed demonic illusions and roared with a great tumultuous sound, releasing a vast rumble like a rain-laden cloud."

3.12.10 "Terrified by his roar, birds from every direction cried out and flew together in panic, those of the land joining those of the water."

3.12.11 "That forest, filled with fleeing deer, leopards, buffaloes and bears, seemed as though it were itself moving away at his roar."

3.12.12 "Struck by the great wind he raised, the reddish-leafed branches swayed, and creepers grown at a distance clasped the trees in embrace."

3.12.13 "At that same moment a most dreadful wind blew; covered by the dust it raised, the sky lost its stars and became dark."

3.12.14 "The great enemy, unrecognized by the five sons of Pāṇḍu, was like the incomparable surge of grief upon the five senses."

3.12.15 "Seeing the Pāṇḍavas from afar clad in black antelope skins, he blocked the entrance to that forest like the mountain Maināka."

3.12.16 "Approaching him, the terrified Kṛṣṇā of lotus eyes, having never seen such a creature before, closed her eyes in fright."

3.12.17 "With her hair still dishevelled and cast about by Duḥśāsana's hand, standing amidst the five mountains that were her husbands, she trembled like a river in flood."

3.12.18 "As she was near to fainting, the five Pāṇḍavas caught hold of her, just as the senses hold fast to the pleasure dwelling in objects."

3.12.19 "Then the valiant Dhaumya, duly deploying various demon-slaying mantras, dispelled before the eyes of the sons of Pāṇḍu that terrible demonic illusion that had arisen."

3.12.20 "His illusion dispelled, the exceedingly powerful creature appeared in his true form — eyes wide with rage, assuming a shape of terrible desire, wicked and resembling death itself."

3.12.21 "Then the far-sighted King Yudhiṣṭhira addressed him: 'Who are you, and whose? What is your purpose here — tell us what must be done for you.'"

3.12.22 "Then that demon replied to Dharmarāja Yudhiṣṭhira: 'I am the brother of Baka, known by the name Kirmīra.'"

3.12.23 "'I dwell in this desolate Kāmyaka forest at my ease, defeating men in battle and making them my daily food.'"

3.12.24 "'Who are you, arrived here as food for me? I shall defeat you all in combat and devour you without care.'"

3.12.25 "Yudhiṣṭhira, having heard the words of that wicked one, then declared his clan, name and all the rest, O Bhārata."

3.12.26 "'I am Yudhiṣṭhira the Pāṇḍava, the Dharma-king — if the name has reached your ears — together with all my brothers Bhīmasena, Arjuna and the rest.'"

3.12.27 "'Having had my kingdom taken away and resolved to live in the forest, I have entered this dreadful forest that is your domain.'"

3.12.28 "Kirmīra then said to him: 'By good fortune the gods have brought about for me today what I have long desired in my heart.'"

3.12.29 "'For the sake of killing Bhīmasena I have always roamed the whole earth with weapon raised, yet have never come upon him.'"

3.12.30 "'By good fortune he who killed my brother — long sought and now encountered — is here; for it was by him that my dear brother Baka was slain.'"

3.12.31 "'In the house of Vetrakiya, O king, disguised in the form of a Brahmin, relying on the power of trickery — for he has no real strength of his own.'"

3.12.32 "'And Hiḍimba, my dear friend who roamed these forests, was slain by this wicked one, and his sister was carried off by him long ago.'"

3.12.33 "'This fool has entered my deep forest at our hour of roaming, when midnight has arrived.'"

3.12.34 "'Today I shall repay that long-nurtured enmity, and I shall satisfy Baka with an abundance of his blood.'"

3.12.35 "'Today, having freed myself from the debt to my brother and my friend alike, I shall attain the highest peace by slaying this thorn in the flesh of demons.'"

3.12.36 "'If Bhīmasena was formerly spared by Baka, today I shall devour him before your very eyes, Yudhiṣṭhira.'"

3.12.37 "'For having slain this mighty-souled Vṛkodara today and fully consumed him, I shall digest him as Agastya did the great demon.'"

3.12.38 "Thus addressed, the righteous and truth-pledged Yudhiṣṭhira, angered, retorted 'This shall not be' and threatened the demon."

3.12.39 "Then great-armed Bhīma, uprooting a tree swiftly, stripped it of leaves — a tree some ten fathoms tall that had been torn up."

3.12.40 "Likewise Vijaya Arjuna, in the space of a single moment, strung the Gāṇḍīva, weighty as the thunderbolt's impact."

3.12.41 "Waving Jiṣṇu aside, Bhīma rushed at that demon of dreadful aspect and called out the words 'Stand! Stand!' O Bhārata."

3.12.42 "Having spoken thus, the mighty Pāṇḍava charged at him in fury, pressing his girdle tight, cracking palm against palm, with lips bitten, wielding the tree as his weapon — so Bhīma rushed upon him with speed."

3.12.43 "Then he brought it crashing down upon his head with speed, like the thunderbolt of Maghavan, resembling the staff of Yama."

3.12.44 "But the demon appeared unshaken in that battle and hurled back a blazing firebrand like a flaming thunderbolt."

3.12.45 "But Bhīma, foremost among warriors, kicked away that hurled firebrand with his left foot; then the demon came at him again."

3.12.46 "And Kirmīra too, swiftly uprooting a tree, fought back against the Pāṇḍava in battle, like an enraged officer with his staff."

3.12.47 "That battle with trees became a destruction of the forest, like the fight of the brothers Vālī and Sugrīva of old, each striving for glory."

3.12.48 "Trees fell upon their heads and were broken in many pieces, just as lotus flowers and water-lilies are crushed between two rutting elephants."

3.12.49 "Many trees there were shredded like munja grass, and lay scattered like torn rags across that great forest."

3.12.50 "That battle with trees lasted for a good while, O lord of the people, between the foremost of demons and the foremost of men."

3.12.51 "Then the enraged demon, lifting up a boulder, hurled it at Bhīma as he stood fighting; and Bhīmasena staggered."

3.12.52 "The demon rushed around the Pāṇḍava stunned by the boulder-blow, his arms flung wide like rays, like Svarbhānu circling the sun."

3.12.53 "They grappled with each other, each dragging at the other; both appeared as two bulls locked in combat."

3.12.54 "Between them arose a most tumultuous and fearsome struggle, like that of two proud tigers armed with claws and fangs."

3.12.55 "Swollen with pride at the insult dealt by Duryodhana, exulting in the strength of his arms, and his gaze fixed on Kṛṣṇā beside him, Vṛkodara grew in power."

3.12.56 "Then he leaped forward and seized the demon with both arms, furious, like an elephant with split temples seizing another elephant."

3.12.57 "And the powerful demon in turn grasped him; but Bhīmasena, foremost of the strong, flung him away by sheer force."

3.12.58 "From the crashing together of the arms of those two powerful ones there arose a dreadful sound in battle, like the cracking of bamboo."

3.12.59 "Then Vṛkodara, forcibly seizing him and gripping him about the middle, shook him with violence like a fierce wind shaking a tree."

3.12.60 "Seized by the mighty Bhīma in battle, the weakening demon thrashed about with whatever life remained in him and dragged at the Pāṇḍava."

3.12.61 "Then Vṛkodara, perceiving him to be exhausted, bound him with his arms as one binds a beast with a rope."

3.12.62 "He swung him around for a long time as the demon roared with a great cry like the sound of a burst drum, struggling convulsively and losing consciousness."

3.12.63 "Perceiving the demon to be sinking, the son of Pāṇḍu seized him swiftly with both arms and killed him as one kills a beast."

3.12.64 "Vṛkodara pressed his knee into the loins of that vile demon and squeezed his throat with both arms."

3.12.65 "Then he cast him down upon the ground, all his limbs numb and his eyes rolling hideously, and spoke these words:"

3.12.66 "'You wretch, you shall not wipe away the tears for Hiḍimba and Baka — you are bound for the abode of Yama.'"

3.12.67 "Having spoken thus, that foremost of men, his eyes wide with wrath, released the demon whose garments and ornaments had slipped away, who was still twitching, his mind gone, and whose life had departed."

3.12.68 "When that demon resembling a rain cloud was slain, the sons of the king of men, placing Kṛṣṇā before them, praised Bhīma with many virtues and then, glad of heart, proceeded to the Dvaita forest."

3.12.69 "Thus was Kirmīra slain in battle, O lord of men, by Bhīma, at the word of that Dharma-king, O Kaurava."

3.12.70 "Then the undefeated knower of dharma, having rid that forest of its thorn, dwelt there together with Draupadī."

3.12.71 "And all those bulls among Bhāratas, having comforted Draupadī, with gladdened hearts joyfully praised Vṛkodara."

3.12.72 "With the demon crushed by the arm-strength of Bhīma and destroyed, the heroes then entered that forest, now safe and free of its thorn."

3.12.73 He who had scattered terror on the road was seen by me as I traveled — that evil-souled one slain in the great forest by Bhīma's might.

3.12.74 There, O Bhārata, I heard this deed of Bhīma recounted by the brahmanas who had gathered together at that spot.

3.12.75 Vaiśaṃpāyana said: Having heard of Kirmīra — that foremost of rakshasas — thus slain in battle, the king, absorbed in thought, sighed deeply like one afflicted with grief.

3.13.1 Vaiśaṃpāyana said: Hearing that the Pāṇḍavas had gone into exile, the Bhojas and the Vṛṣṇis together with the Andhakas came to them in the great forest, those afflicted ones scorched by sorrow.

3.13.2 The heirs of Pāñcāla, and Dhṛṣṭaketu the king of the Cedis, and the Kekayas — brothers of great valor renowned throughout the world.

3.13.3 They went to the Pārthas in the forest filled with anger and indignation, denouncing the sons of Dhṛtarāṣṭra, and said: "What shall we do?"

3.13.4 All those bulls among kshatriyas, placing Vāsudeva at their head, surrounded and sat down with Dharmarāja Yudhiṣṭhira.

3.13.5 Vāsudeva said: The earth shall drink the blood of Duryodhana, Karṇa, the evil-souled Śakuni — those four with Duḥśāsana as the fourth.

3.13.6 Then let us all anoint Dharmarāja Yudhiṣṭhira — one who acts by treachery is worthy of death; this is the eternal law.

3.13.7 Vaiśaṃpāyana said: Arjuna then appeased Janārdana, who was angered by the affliction of the Pārthas and seemed ready to burn up all creatures.

3.13.8 Seeing Keśava so enraged, Phalguna began to recount, based on his knowledge of former births, the deeds of that great-souled one whose glory is true.

3.13.9 Of that immeasurable person, of truthful nature, of limitless splendor — the lord of Prajāpati, Viṣṇu, the master of the worlds, the wise one.

3.13.10 Arjuna said: For ten thousand years, ever going home only at evening, you wandered as a sage of old, O Kṛṣṇa, on Mount Gandhamādana.

3.13.11 For ten thousand years and ten hundred years besides, you dwelt at Puṣkara, O Kṛṣṇa, subsisting on water in former times.

3.13.12 With arms raised, at Badarika in Viśalyā, O Madhusūdana, you stood on one foot, subsisting on air, for a hundred years.

3.13.13 With upper garment cast aside, emaciated, your veins standing out, you were present, O Kṛṣṇa, at the twelve-year satra sacrifice on the Sarasvatī.

3.13.14 Reaching Prabhāsa, that holy tirtha fit for righteous folk, O Kṛṣṇa of great splendor, you likewise performed austerities there for a divine thousand years, standing on one foot, abiding in discipline.

3.13.15 You are the knower of the field in all beings, the beginning and the end, O Keśava; you are the repository of all austerities, O Kṛṣṇa, and you are the eternal sacrifice.

3.13.16 Having slain Naraka the son of Earth and recovered the jeweled earrings that were first created, O Kṛṣṇa, you released the pure sacrificial horse.

3.13.17 Having accomplished that deed, O bull of all the worlds, O conqueror of all the worlds, you slew in battle all the daityas and danavas who had assembled.

3.13.18 Then, having bestowed supreme lordship upon the husband of Śacī, you manifested, O mighty-armed Keśava, among human beings.

3.13.19 You, having become Nārāyaṇa, were Hari, O scorcher of foes — Brahmā, Soma, the Sun, Dharma, Dhata, Yama, and Agni.

3.13.20 Vāyu, Vaiśravaṇa, Rudra, Time, the sky, the earth, the directions — the unborn, the guru of all that moves and does not move, the creator — you are all these, O Puruṣottama.

3.13.21 With sacrifices beginning with the Turayana and others, with lavish sacrificial fees, you sacrificed with great splendor, O Kṛṣṇa, in the Chaitratha forest.

3.13.22 A hundred times a hundred thousand measures of gold, O Janārdana — at each one of those sacrifices, that amount was distributed in full as shares.

3.13.23 Having also become the son of Aditi, O joy of the Yādavas, you became renowned on earth as Viṣṇu, younger brother of Indra.

3.13.24 Becoming a child, O scorcher of foes, with three strides you traversed, O Kṛṣṇa, heaven, the sky, and the earth by your splendor.

3.13.25 Having reached the heavens and the sky, standing in the abode of the sun, O soul of all beings, you outshone the sun himself with your own radiance.

3.13.26 The nooses of Mura were severed, Nisunda and Naraka were slain, and the road to the city of Prāgjyotiṣa was made safe once more.

3.13.27 Ahuti of the Jaruthya clan, Krātha, Śiśupāla together with his people, Bhīmasena of the Yādavas, Śaibya, and Śatadhanvan — all were defeated.

3.13.28 Likewise, with your chariot that roars like a rain-cloud and blazes like the sun, you carried away the chief queen after defeating Rukmiṇī's kinsman in battle.

3.13.29 Indradyumna was slain in anger, and Kasheruman the Yavana was slain; the lord of Saubha, Śālva, was slain by you, and the Saubha itself was brought down.

3.13.30 On the Irāvatī likewise, the Bhoja equal in battle to Kārtavīrya, and Gopati and Talaketu — both were slain by you.

3.13.31 That holy Dvārakā, dear to the sages, beloved of the Bhogavatis, O Janārdana — having made it your own, you will send it into the ocean.

3.13.32 Neither anger nor envy, neither falsehood nor cruelty dwells in you, O Madhusūdana, O Dāśārha — how then could there be dishonesty?

3.13.33 You who sit blazing with your own splendor in the center of the mind — all the sages came to you, O Acyuta, and begged for freedom from fear.

3.13.34 At the end of the age, having gathered all beings and absorbed the whole world into yourself, O Madhusūdana, you rest, O scorcher of foes.

3.13.35 Neither those who came before nor those who will come after could ever accomplish the deeds that you, O god of great splendor, performed even as a child.

3.13.36 You accomplished all this, O lotus-eyed one, aided by Baladeva, and in the palace of Virajā you dwelt together with Brahmā.

3.13.37 Vaiśaṃpāyana said: Having spoken thus to that very soul of Kṛṣṇa, the Pāṇḍava fell silent; then Janārdana spoke to Pārtha:

3.13.38 "You are mine alone and I am yours alone; what is mine is yours alone. Whoever hates you hates me; whoever follows you follows me."

3.13.39 "You are Nara, O unconquerable one, and I am Hari, Nārāyaṇa; the two sages Nara and Nārāyaṇa have come from that world to this world."

3.13.40 "You are not different from me, O Pārtha, and I am not different from you, O Bhārata; no difference between us two can be perceived, O bull of the Bhāratas."

3.13.41 In that assembly of heroes, with the kings aroused in anger, surrounded by heroes led by Dhṛṣṭadyumna and by her brothers —

3.13.42 — Pāñcālī, seeking refuge, approached the lotus-eyed one who sat among the Yādavas, and Kṛṣṇā addressed the worthy refuge-giver.

3.13.43 "In the primeval creation of creatures they proclaimed you the one Prajāpati, creator of all beings — so Asita and Devala have declared."

3.13.44 "You are Viṣṇu, O unconquerable one; you are the sacrifice, O Madhusūdana; you are the sacrificer and the object of sacrifice — so Jamadagni's son has declared."

3.13.45 "The sages call you forbearance and truth, O Puruṣottama; from truth the sacrifice is born — so Kaśyapa has declared of you."

3.13.46 "Lord of lords over even the Sādhyas, the gods, and the Vasus; sustainer of the worlds, master of the worlds — so Nārada has declared you to be."

3.13.47 "Heaven is pervaded by your head, O lord, and the earth by your feet; these worlds are your belly — you are the eternal Person."

3.13.48 "For those scorched by knowledge and austerity, whose selves have been purified by penance, who have attained self-vision — for those seers, O best of seers —"

3.13.49 "— and for the royal sages who have done righteous deeds, who never turn back in battle, who are endowed with all dharmas — you are the ultimate goal, O Puruṣottama."

3.13.50 "You are the lord, you are the pervader, you are the earth, you are self-born, you are eternal; the world-guardians, the worlds, the constellations, the ten directions, the sky, the moon, and the sun — all this is established in you."

3.13.51 "The mortality of living beings and the immortality of the dwellers in heaven — all the workings of the worlds are established in you, O mighty-armed one."

3.13.52 "I shall tell you my sorrow out of affection, O Madhusūdana, for you are the lord of all beings, both divine and human."

3.13.53 "How could one such as I — wife of the Pārthas, your friend O Kṛṣṇa, sister of Dhṛṣṭadyumna — be dragged into the assembly hall?"

3.13.54 "I who follow the dharma of women, trembling, drenched in blood, clad in a single garment, was dragged in distress into the assembly of the Kurus."

3.13.55 "Seeing me in the midst of kings in the assembly hall, afflicted by my monthly course, the evil-minded sons of Dhṛtarāṣṭra laughed."

3.13.56 "They sought to enjoy me as a slave-woman, O Madhusūdana, even while the sons of Pāṇḍu lived, and the Pāñcālas, and the Vṛṣṇis."

3.13.57 "Surely I am by law the daughter-in-law of both Bhīṣma and Dhṛtarāṣṭra — yet I have been forcibly enslaved!"

3.13.58 "Yet I blame the Pāṇḍavas themselves — the greatest in battle, the mightily strong — who watched their illustrious wedded wife being tormented."

3.13.59 "Shame on Bhīmasena's strength! Shame on Pārtha's archery! That those two could endure, O Janārdana, the outrage done to me by those mean ones!"

3.13.60 "This is the eternal path of dharma always followed by the good: that husbands protect their wives, even those of little strength."

3.13.61 "When a wife is protected, the offspring is protected; when offspring is protected, the self is protected."

3.13.62 "For the self is indeed born in her, and therefore she is called 'jaya' — the wife. And the husband too should be protected by his wife. How then could those born from my womb act thus?"

3.13.63 "These very ones who never abandon those who come to them for refuge — those Pāṇḍavas did not come to my aid when I sought their refuge."

3.13.64 "These five sons — born to me from five fathers — are princes of immeasurable might; even for their sake I should be protected, O Janārdana."

3.13.65 "Prativindhya from Yudhiṣṭhira, Sutasoma from Vṛkodara, Śrutakīrti from Arjuna, and Śatānīka from Nakula —"

3.13.66 "— and Śrutakarman from the youngest — all are of true valor; like your Pradyumna, O Kṛṣṇa, such are those great warriors."

3.13.67 "Surely these men are foremost in archery, unconquerable in battle by enemies — why then do they endure the wrongdoing of the weaker sons of Dhṛtarāṣṭra?"

3.13.68 "The kingdom was seized by adharma, they were all made slaves, and I was dragged into the assembly hall clad in one garment during my courses."

3.13.69 "The Gāṇḍīva bow cannot even be strung by anyone other than Arjuna, Bhīma, or you, O Madhusūdana."

3.13.70 "Shame on Bhīmasena's strength and shame on Pārtha's Gāṇḍīva, if Duryodhana still lives even for a moment, O Kṛṣṇa!"

3.13.71 "He who drove these boys from the kingdom when they were young and innocent, studying, observing their vows, along with their mother, O Madhusūdana —"

3.13.72 "— that wicked one mixed poison in Bhīmasena's food — kalakuta poison, fresh and sharp and collected, hair-raising in its power —"

3.13.73 "— yet that poison was digested by Bhīma without any ill effect along with the food, O Janārdana, O mighty-armed Puruṣottama, because of his surpassing vitality."

3.13.74 "Then that wretch bound Vṛkodara while he lay trustingly asleep at Pramanakoți and, casting him into the Gaṅgā, returned."

3.13.75 "When the son of Kuntī awoke, he cut through his bonds and rose up — that mighty-armed Bhīmasena of great strength."

3.13.76 "He had also set deadly venomous black serpents to bite him as he slept, on every part of his body — yet the slayer of foes did not die."

3.13.77 "But when the son of Kuntī awoke, he crushed all the serpents and struck down that wretch's beloved charioteer with the back of his hand."

3.13.78 Again he set fire to the sleeping boys at Vāraṇāvata, lying there with their noble mother — who indeed could deserve to do such a thing?

3.13.79 There the noble woman, weeping and terrified, surrounded by fire, caught in great calamity, spoke thus to the Pāṇḍavas.

3.13.80 "Alas, I am slain! Where now can there be escape from this fire? Helpless, I will perish along with these boys, these little children."

3.13.81 Then mighty-armed Bhīma, Vṛkodara, whose prowess was swift as the wind, reassured the noble woman and his brothers as well.

3.13.82 "As Garuḍa, son of Vinatā, best of birds, soars swiftly, so shall I carry you all — have no fear here."

3.13.83 He took the noble woman on his left hip, the king on his right, placed the twin brothers on his shoulders, and Bībhatsu on his back.

3.13.84 Leaping up with great speed, that powerful and valiant man, taking all his brothers and the noble woman, rescued them from the fire.

3.13.85 Those illustrious ones set out by night, all together with their mother, and came near to the great forest, the forest of Hiḍimba.

3.13.86 Exhausted and deeply sorrowful, they slept there with their mother. And while they slept, a rākṣasī named Hiḍimbā came upon them.

3.13.87 She placed Bhīma's feet in her own lap and, delighted, gently stroked them with her soft hands.

3.13.88 The mighty one of immeasurable soul, true in valor, Bhīma awoke and questioned her: "What do you desire here, O blameless one?"

3.13.89 Hearing what had passed between the two, that vilest of rākṣasas came forward, terrible in form, emitting great roars, dreadful in appearance.

3.13.90 "With whom do you speak? Bring him to me! Hiḍimbā, we shall eat him — do not delay in doing this."

3.13.91 But she, that blameless high-minded woman, with a heart seized by compassion and moved by pity, did not wish to betray him.

3.13.92 Then that man-eating rākṣasa, uttering fearful roars, charged at full speed toward Bhīmasena.

3.13.93 Rushing at him in great fury and with tremendous speed, that powerful rākṣasa seized Bhīmasena's hand in his own hand.

3.13.94 That hand, firm as Indra's thunderbolt and hard as a vajra to the touch, he suddenly flung back at Bhīmasena.

3.13.95 Mighty-armed Bhīmasena, Vṛkodara, did not tolerate having his hand seized by the rākṣasa — there he blazed with anger.

3.13.96 There was a tumultuous and terrible battle between Bhīmasena and Hiḍimba, both versed in all weapons, like the combat between Vṛtra and Vāsava.

3.13.97 Having slain Hiḍimba, Bhīma then set forth with his brothers, placing Hiḍimbā ahead of them — she by whom Ghaṭotkaca was born.

3.13.98 Then all of those illustrious ones ran forward together with their mother, heading toward Ekacakrā, accompanied by bands of brāhmaṇas.

3.13.99 In their departure Vyāsa served as a counselor, dear and beneficial to them; and so the Pāṇḍavas, firm in their vows, went to Ekacakrā.

3.13.100 There too they encountered a supremely powerful man-eater named Baka, terrifying in might, the equal of Hiḍimba.

3.13.101 Bhīma, best among those who strike, slew that fierce one as well, and then went with all his brothers to the city of Drupada.

3.13.102 And it was there that I was won by Savyasācin — even as you, O Kṛṣṇa, won Rukmiṇī, daughter of Bhīṣmaka.

3.13.103 Thus was I won by Pārtha in glorious combat, O Madhusūdana, at the svayaṃvara, performing a great feat impossible for others.

3.13.104 Thus afflicted by very many hardships, deeply sorrowful, bereft of our noble mother-in-law, O Kṛṣṇa, we dwell here with Dhaumya leading us.

3.13.105 How could those lion-striding men, superior to their enemies in valor, look on while I, bereft, suffer — how could they endure it?

3.13.106 Such sorrows, blazing long, are endured only by the weak, by sinners of base deeds.

3.13.107 I was born into a great lineage, and by divine ordinance became the beloved wife of the Pāṇḍavas, daughter-in-law of the great-souled Pāṇḍu.

3.13.108 Yet I, O Kṛṣṇa, that excellent and virtuous woman, was seized by the hair while those five, the equals of Indra, looked on — O Madhusūdana!

3.13.109 Having spoken thus, Kṛṣṇā wept, covering her face with her hand — that soft hand, bright as a lotus bud — she who speaks softly.

3.13.110 The Pāñcālī drenched her two full, well-formed, auspiciously marked breasts with tears born of sorrow, falling down upon them.

3.13.111 Wiping her eyes, sighing again and again, with a throat choked with tears, she spoke in anger.

3.13.112 "I have no husbands, no sons, O Madhusūdana, no brothers, no father, not even you, no kinsmen —

3.13.113 — you who look on carelessly while I am outraged by those vile men! My grief does not subside — the grief of that day when Karṇa laughed at me."

3.13.114 Then Kṛṣṇa spoke to her in that assembly of heroes: "The wives of those at whom you are angry, O beautiful one, shall weep thus in return."

3.13.115 "Slain, having given up their lives, drenched in floods of blood, covered with Bībhatsu's arrows, they shall lie on the surface of the earth."

3.13.116 "Whatever the Pāṇḍavas are capable of, that I will ensure — do not grieve. I promise you truly: you shall be the queen among queens."

3.13.117 "Though the sky should fall, though the Himālaya crumble, though the earth shatter into pieces, though the ocean dry up — O Kṛṣṇā, my words shall not be in vain."

3.13.118 Dhṛṣṭadyumna spoke: "I shall slay Droṇa, Śikhaṇḍī shall slay the grandsire, Bhīmasena shall slay Duryodhana, and Dhanaṃjaya shall be the slayer of Karṇa."

3.13.119 "Supported by Rāma and Kṛṣṇa, we are unconquerable, O bright-smiling one — even against Vṛtra's slayer in battle, let alone the sons of Dhṛtarāṣṭra."

3.13.120 Vaiśaṃpāyana said: When this was spoken, the heroes turned toward Vāsudeva and stood before him; and mighty-armed Keśava spoke his word among them.

3.14.1 Vāsudeva said: "This hardship would not have come upon you, O lord of the earth, had I, O king, been present at Dvārakā earlier."

3.14.2 "I would have come to that dice-game uninvited even by the Kauravas, even by the king son of Ambikā, even by Duryodhana, O unconquerable one."

3.14.3 "I would have stopped that dice-game, pointing out its many faults, summoning Bhīṣma and Droṇa, and Kṛpa and Bāhlika as well."

3.14.4 "I would have addressed the son of Vicitravīrya thus: Enough of this dice-game, O Kaurava — do this for the sake of your sons, O king of kings, for your own sake, O lord."

3.14.5 "There I would have declared those faults by which you were brought low, and by which the son of Vīrasena too was formerly stripped of his kingdom."

3.14.6 "And the ruin that comes without enjoyment through gambling, O lord of men, and the persistence of the addiction — all this I would have described truthfully."

3.14.7 "Women, dice, hunting, drink — these four vices arising from desire are cited as those by which, O king, a man falls from prosperity."

3.14.8 "Those skilled in the śāstras hold that one must speak out in all such matters; and those who know gambling specifically hold that one must especially speak out against dice."

3.14.9 "In gambling there is certain loss of wealth in a single day, and addiction; wealth is destroyed without being enjoyed, and only harsh words result."

3.14.10 "All this and more, O Kaurava, with its bitter end born of addiction, I would have said about dice, O mighty-armed one, upon reaching the son of Ambikā."

3.14.11 "If, thus addressed by me, he had accepted my counsel, it would have been well for the law among the Kurus, O joy of the Kurus."

3.14.12 "But if, O king of kings, O best of Bhāratas, he had not accepted my sweet and wholesome counsel, I would have restrained him by force."

3.14.13 "And thereafter, having led them in this manner, those who are called friends but are really enemies, all those assembled in the hall — I would have sown discord among those evil gamblers."

3.14.14 "But my absence from the Ānārta country at that time, O Kaurava — that is what led to this calamity of the dice-game befalling you."

3.14.15 "Then I, O best of Kurus, O son of Pāṇḍu, returning to Dvārakā, heard from Yuyudhāna of your misfortune exactly as it had occurred."

3.14.16 "And having heard, O king of kings, my mind utterly distressed, I have come swiftly, O lord of men, wishing to see you."

3.14.17 "Alas, all of us have fallen into hardship, O bull of the Bhāratas — we who see you in this affliction together with your brothers."

3.15.1 Yudhiṣṭhira said: "How was it, O Kṛṣṇa, O joy of the Vṛṣṇis, that you were absent? Where were you dwelling away from home, and what did you do while abroad?"

3.15.2 Kṛṣṇa said: "I had gone, O bull of the Bhāratas, O best of men, to destroy Saubha, the city of Śālva — hear from me the reason for that."

3.15.3 "That great-spirited, mighty-armed, greatly renowned king, the valiant son of Damaghoṣa — Śiśupāla — was slain by me."

3.15.4 "At your Rājasūya sacrifice, O best of Bhāratas, in the matter of the offering of honor, overcome by rage, that evil-souled one would not endure it."

3.15.5 "Śālva, hearing of his slaying, filled with burning rage, marched against Dvārakā while it was empty, O Bhārata, while I was here."

3.15.6 "He was fought there, O king, by young champions of the Vṛṣṇi clan; that doer of cruel deeds came aboard his wish-flying city Saubha."

3.15.7 "Then that wicked one, having slain many of those young Vṛṣṇi champions, proceeded to shatter all the city's parks and gardens."

3.15.8 "And he declared aloud, O mighty-armed one: 'Where has that wretch of the Vṛṣṇi clan gone? Where is Vāsudeva, that feeble-minded son of Vāsudeva?'"

3.15.9 "'I shall destroy in battle the arrogance of that seeker of combat. O Ānārtas, tell me truly where he is — I shall go there.'"

3.15.10 "'Having slain him, I shall return — I who slew Kaṃsa and Keśin. Without slaying him I shall not return — I swear by my weapons in truth.'"

3.15.11 "'Where is he, where is he?' — crying thus, he ran here and there; that king of Saubha was indeed seeking battle with me in combat."

3.15.12 "'Today I shall send that sinful, vile, treacherous one — enraged over the slaying of Śiśupāla — to the realm of death.'"

3.15.13 "'He by whose sinful nature my kinsman, Śiśupāla, king of the earth, was struck down — him I shall slay upon this earth.'"

3.15.14 "'A kinsman, young, and a king at that — not slain at the forefront of battle but killed off-guard, a hero — I will slay that Janārdana.'"

3.15.15 "Lamenting in these and other words, O great king, he mounted to the sky in that wish-flying Saubha and hurled abuse at me, O joy of the Kurus."

3.15.16 "Upon returning, I heard how that very wicked one had behaved toward me, O Kaurava — that corrupt-souled king, the lord of Mārtikāvata."

3.15.17 "Then I too, O Kaurava, my eyes disturbed with rage, made up my mind firmly, O king, and set my heart on his destruction."

3.15.18 "The trampling of the Ānārta people, the insults against me personally, O Kaurava, and the swollen arrogance of that evil-deeded one —"

3.15.19 "— and so, O lord of the earth, I set out for the destruction of Saubha. He was sighted by me in a whirlpool of the ocean, as I sought him."

3.15.20 "Then, O king, I sounded the conch Pāñcajanya, born of the waters, and calling out Śālva, I took my stand ready for battle in the combat."

3.15.21 For a brief moment there was battle between me and those demons; all of them were brought under my control and cast down upon the earth.

3.15.22 This was the task, O mighty-armed one, on account of which I did not come then — hearing even of it, to Hāstinapura, and of the gambling that arose from that act of impropriety.

3.16.1 Yudhiṣṭhira said: O Vāsudeva, O mighty-armed one, O great-minded one, describe to me in full detail the slaying of Saubha — I am not yet satisfied with what has been told.

3.16.2 Vāsudeva said: Hearing that king Śrautaśrava had been slain by me, O mighty-armed one, O foremost of the Bhāratas, Śālva marched upon the city of Dvāravatī.

3.16.3 That exceedingly wicked soul Śālva besieged it on all sides, O son of Pāṇḍu; he arrayed his forces and took position, keeping that aerial city ready at hand.

3.16.4 Stationed there, that king assailed the city with his entire advancing force, and battle raged at that place.

3.16.5 The city was fully equipped on all sides — with banners and arched gateways, with wheels and palisade-stakes, with catapults and trenches.

3.16.6 It had platforms and covered ways, lofty watch-towers and gate-towers, devices for seizing hair and scalps, fire-brands, fire-tubes, and pestles.

3.16.7 It had corner-fortifications, O foremost of the Bhāratas, kettledrums and tabors, stores of fuel, grass and kuśa-grass, O king, along with śataghni-engines and plowshares.

3.16.8 It had bhuśuṇḍī-tubes, stone balls and clubs, all manner of weapons and axes, iron shields, and also fire and stakes with iron tips.

3.16.9 It was furnished, O bull of the Bhāratas, in accordance with the rules prescribed by the treatises, with many diverse materials — clubs and other offensive implements in abundance.

3.16.10 It was manned, O tiger of the Kurus, by warriors capable of repelling attack — heroes of renowned lineages and of proven valor in battle.

3.16.11 It was guarded by the central contingent, known as the Sārasa, and likewise by raised detachments, by cavalry, and by foot-soldiers.

3.16.12 A proclamation was made throughout the city that wine must not be drunk, and those guarding against negligence — Ugrasena, Uddhava and others — were on full alert.

3.16.13 "For Śālva, king of men, will strike when men are heedless" — with this in mind, all those Vṛṣṇis and Andhakas stood vigilant.

3.16.14 And all the Ānartas — actors, dancers, and singers — were all expelled outside the city by those who were protecting the accumulated wealth.

3.16.15 All the bridges were broken, boats were prohibited, and the moats too, O Kauravya, were made well-staked with iron spikes.

3.16.16 The wells, O best of the Kurus, and likewise the cooking pits, were secured; and for a distance of a krośa all around, the ground was made uneven and difficult.

3.16.17 Naturally difficult of access, naturally well-guarded, naturally equipped with weapons — that fortress was especially so at that time, O sinless one.

3.16.18 Well defended and well concealed, furnished with all weapons, that city, O foremost of the Bhāratas, was like the abode of Indra itself.

3.16.19 None without a seal could go out, and none without a seal could enter the city of the Vṛṣṇis and Andhakas, O king, at that time when Saubha had arrived.

3.16.20 Along all the streets and at every crossroads, O Kaurava, O king of kings, there was a force, abundant in elephants and horses.

3.16.21 That army, O mighty-armed one, had been given their wages and provisions, had been furnished with weapons and equipment, and had already proven their valor.

3.16.22 Not one received an unjust wage, not one had wages delayed, not one was kept merely by patronage, and not one was of unproven valor.

3.16.23 Thus, O king, Dvārakā was excellently provided for by the liberal-handed ones, and well protected by king Āhuka, O lotus-eyed one.

3.17.1 Vāsudeva said: Having approached that city, O king of kings, Śālva the lord of Saubha then encamped with his large force of men and elephants.

3.17.2 That army, endowed with the four divisions of force, protected by king Śālva, encamped on level ground near an abundant water source.

3.17.3 Avoiding cremation grounds, temples of the gods, ant-hills, and sacred trees, that army encamped.

3.17.4 By the division of the regiments, six roads were made, and there were nine descending passages in Śālva's camp, O king.

3.17.5 Fully furnished with all weapons, skilled in all arms, crowded with chariots, elephants, and horses, swarming with foot-soldiers and banners —

3.17.6 Filled with contented and well-fed men, marked by the signs of heroes, with diverse banners and armor, with diverse chariots and bows —

3.17.7 Having thus encamped before Dvārakā, O Kauravya, O bull among men, he then launched his assault with the speed of the king of birds.

3.17.8 Seeing that army of Śālva's lord descending upon them, the young princes, sons of the Vṛṣṇis, sallied forth and fought.

3.17.9 Unable to tolerate that advance of king Śālva, O Kauravya — Cārudeṣṇa and Sāmba and Pradyumna the great chariot-fighter.

3.17.10 All of them clad in armor on their chariots, with diverse ornaments and banners, they engaged in close combat with the many bull-like warriors of king Śālva.

3.17.11 Taking up his bow, Sāmba, delighted, engaged in battle in that conflict with Śālva's minister, the army-commander Kṣemavṛddhi.

3.17.12 The son of Jāmbavatī released a great shower of arrows upon him, O foremost of the Bhāratas, as the thousand-eyed Indra releases rain.

3.17.13 That army-commander Kṣemavṛddhi endured that tumultuous shower of arrows, O great king, as immovable as the Himālaya.

3.17.14 Then Kṣemavṛddhi in turn released upon Sāmba, O king of kings, a far greater net of arrows wrought by illusion.

3.17.15 Then Sāmba, tearing apart that illusion-made net by illusion itself, rained down a thousand arrows upon his chariot.

3.17.16 Then the army-commander Kṣemavṛddhi, pierced by Sāmba, fled on swift horses, sorely afflicted by Sāmba's arrows.

3.17.17 When that fierce army-commander of Śālva had fled, a mighty Daitya named Vegavān then rushed upon my son.

3.17.18 Attacked by him, O king of kings, Sāmba the ornament of the Vṛṣṇi clan, O king, stood firm, the hero checking the speed of Vegavān.

3.17.19 Then Sāmba, O son of Kuntī, the hero of true valor, swiftly hurled against Vegavān the swift mace, whirling it round.

3.17.20 Struck by it, O king, Vegavān fell to the earth like a great tree with decayed roots, broken by the wind.

3.17.21 When that great demon had fallen, struck down by the mace, my son entered the great army and fought on.

3.17.22 Engaged with Cārudeṣṇa was a Dānava named Vivindhya, recognized as a great chariot-fighter, O great king, a great archer.

3.17.23 Then a most tumultuous battle between Cārudeṣṇa and Vivindhya took place, O king, just as the primeval battle between Vṛtra and Vāsava.

3.17.24 Both furious at one another, both roaring, they struck each other with arrows, O great king, like two mighty lions.

3.17.25 Then the son of Rukmiṇī took an arrow blazing like fire and sun, consecrated it with the great weapon-spell, and fitted it to the bow — the destroyer of enemies.

3.17.26 That great chariot-fighter, filled with rage, calling out to Vivindhya, hurled it — my son, O king — and Vivindhya fell lifeless.

3.17.27 Seeing Vivindhya slain and the army thrown into disorder, Śālva came again upon that place with the Saubha flying at will.

3.17.28 Then the entire force dwelling in Dvārakā was thrown into confusion on seeing Śālva, O mighty-armed one, aboard the Saubha which had now descended to earth.

3.17.29 Then sallying forth, O son of Kuntī, and steadying that force of the Ānartas, Pradyumna spoke these words, O great king.

3.17.30 "Let all of you stand firm; let all of you watch me in battle, as I repel by force the Saubha together with its king in this conflict."

3.17.31 "I shall today destroy the army of the lord of Saubha with iron shafts like serpents, released from the arm through the bow — O Yādavas!"

3.17.32 "Take courage — there is no cause for fear. The lord of Saubha perishes today; attacked by me, that wicked soul shall be destroyed along with his Saubha."

3.17.33 While Pradyumna was thus speaking joyfully, O son of Pāṇḍu, that force stood firm, O hero, and fought with ease.

3.18.1 Vāsudeva said: Having spoken thus to the Yādavas, O bull of the Bhāratas, the son of Rukmiṇī mounted his golden chariot yoked with armored horses.

3.18.2 Raising his makara banner with its wide-open mouth and ornaments, he pursued the enemies with those horses that seemed to fly through the sky.

3.18.3 Brandishing and making resound his finest bow, the mighty hero, bearing quiver and sword, with leather guard and finger-bracer bound on —

3.18.4 He, moving his bow with lightning speed from palm to palm, bewildered all the Daityas who dwelt in the Saubha.

3.18.5 No one could find an opening against him as he repeatedly drew and released his bow, repeatedly slaying enemies in battle.

3.18.6 His countenance showed no change; his limbs did not tremble; even as he roared like a lion, the world heard something wondrous and supreme.

3.18.7 The water-creature mounted on its golden pole — wide-mouthed, destroyer of all great fish — gleaming, terrifying, at the head of the chariot, his banner blazed at the forefront of Śālva's army.

3.18.8 Then Pradyumna, the afflicted of enemies, sallied forth swiftly and rushed straight at Śālva himself, intending to make war, O king.

3.18.9 But the advance of the hero Pradyumna in that great battle was not tolerated by Śālva, who grew furious, O ornament of the Kuru clan.

3.18.10 He, Śālva the conqueror of enemy cities, maddened with the intoxication of rage, descended from the sky-going vessel and engaged Pradyumna in battle.

3.18.11 The most tumultuous battle between those two champions — Śālva and the Vṛṣṇi hero — was witnessed by assembled people as if it were the battle between Bali and Vāsava.

3.18.12 His chariot, O hero, was fashioned by illusion, adorned with gold, bearing a banner and a flag, with a trailing train, furnished with a quiver.

3.18.13 He, the glorious one of great might, mounted that excellent chariot, O lord, and released arrows upon Pradyumna, O Kauravya.

3.18.14 Then Pradyumna released a shower of arrows swiftly in battle, with the speed of his arm, as if bewildering Śālva.

3.18.15 The lord of Saubha, struck by those in battle, did not endure it, and released arrows resembling blazing fire upon my son.

3.18.16 The son of Rukmiṇī, pierced by Śālva's arrows, O king of kings, swiftly released a vital-point-piercing arrow in battle.

3.18.17 That feathered shaft sent by my son quickly split his armor and pierced his heart; he fell and lost consciousness.

3.18.18 When that hero, king Śālva, had fallen unconscious, the great Dānavas ran away, cleaving the earth asunder in their flight.

3.18.19 A cry of lamentation arose from Śālva's army, O lord of the earth, O king, when the lord of Saubha had fallen insensible.

3.18.20 Then Śālva rose up, O Kauravya, and regaining consciousness, that mighty one swiftly released an arrow at Pradyumna.

3.18.21 Pierced by that arrow, the mighty-armed Pradyumna, standing in battle, the hero was sorely wounded in the collar-bone region and then sank down upon his chariot.

3.18.22 Having pierced him — the son of Rukmiṇī — O great king, Śālva roared a lion's roar, filling the earth with that sound.

3.18.23 Then, when stupor had overcome my son, O Bhārata, he swiftly released yet more arrows, difficult to withstand.

3.18.24 Struck by those many arrows and bewildered by him, Pradyumna lay motionless on the battlefield, O best of the Kauravas.

3.19.1 Vāsudeva said: When that Pradyumna, best among the mighty, was tormented by Śālva's arrows, the Vṛṣṇis who had come to battle trembled, their resolve broken.

3.19.2 The entire army of the Vṛṣṇis and Andhakas raised cries of grief when Pradyumna fell, O king, while the enemies rejoiced.

3.19.3 Seeing him thus bewildered, the trained charioteer Daruki swiftly carried him away from the battle with swift horses.

3.19.4 When the chariot had gone not too far, the driver of the best of chariots regained his senses, grasped his bow, and spoke these words to the charioteer.

3.19.5 "O charioteer, what is your intention? Why do you go with your back to the enemy? This is not declared the duty of the Vṛṣṇi heroes in battle.

3.19.6 "Is there no confusion in you, O charioteer, upon seeing Śālva in the great battle? Or depression upon seeing the combat? Tell me the truth.

3.19.7 The charioteer said: No confusion has entered me, O Janārdana, nor has fear taken hold of me. But I consider Śālva too heavy a burden for you, O son of Keśava.

3.19.8 "So I withdraw slowly, O hero — this evildoer is powerful, and a warrior who has been confused in battle must be protected by his charioteer.

3.19.9 "Long-lived one, you must always be protected by me, and I likewise must be protected by you — knowing that a warrior must always be guarded, I have withdrawn.

3.19.10 "You are alone, O mighty-armed one, while the Dānavas are many. Judging this battle as unequal, O Rukminiya's son, I have retreated.

3.19.11 Vāsudeva said: While the charioteer spoke thus, then the one whose banner bears the sea-monster, O Kauravya, said to the charioteer: "Turn the chariot back."

3.19.12 "O son of Dāruka, never do this again under any circumstance — retreat from battle, O charioteer, as long as I am alive, at any time.

3.19.13 "He is not born in the Vṛṣṇi clan who abandons battle, or who strikes down one who has fallen and says 'I am yours.'

3.19.14 "Likewise one who strikes a woman, or an old man, or a child, or one without a chariot, or one scattered in rout, or one whose weapons and arms are broken.

3.19.15 "And you are born in a charioteer's family, trained in the charioteer's craft, and you know dharma for the Vṛṣṇis even in battles, O Dāruka.

3.19.16 "Knowing fully the conduct of the Vṛṣṇis at the forefront of armies, do not make retreat again, O charioteer, under any circumstance.

3.19.17 "What will the elder brother of Gada, the formidable Mādhava, say to me who has retreated, been struck from behind, and fled the battle in fear?

3.19.18 "Or what will Balarāma, the elder brother of Keśava, clad in blue, intoxicated with pride, the mighty-armed one, say when he comes?

3.19.19 "What will the grandson of Śini, the lion among men and great archer, say about my retreat from battle, O charioteer? And Sāmba, the victor in battle?

3.19.20 "And the formidable Cārudeṣṇa, and likewise Gada and Sāraṇa, and Akrūra the mighty-armed — what will they say to me, O charioteer?

3.19.21 "And the women of the Vṛṣṇi heroes, gathering together, what will they say to me who am considered brave, virtuous, and ever proud of manhood?

3.19.22 "'This Pradyumna comes back, frightened, having abandoned the great battle — shame on him!' they will say, and will not say 'well done.'

3.19.23 "Shame and mockery spoken in words, even for me or one like me, is worse than death, O charioteer. Therefore do not retreat again.

3.19.24 "For Hari, the slayer of Madhu, having entrusted his burden to me, has gone to the sacrifice of Pārtha the lion of Bhāratas, of immeasurable splendor.

3.19.25 "The hero Kṛtavarmā, as he was departing, was restrained by me: 'I will hold back Śālva — you stay,' I said. O son of the charioteer,

3.19.26 "And he, the son of Hṛdika, trusting me, turned back. Having met him after abandoning the battle, what shall I say to that great warrior?

3.19.27 "When the formidable one bearing conch, discus and mace — the lotus-eyed man, the mighty-armed one — comes back, what shall I say to him?

3.19.28 "And to Sātyaki and Balarāma and those other Andhakas and Vṛṣṇis who constantly rival me — what indeed shall I say to them?

3.19.29 "Having abandoned this battle, struck from behind by arrows, carried away by you helplessly, O charioteer, I could not live under any circumstance.

3.19.30 "So turn the chariot back swiftly, O son of Dāruka. This must never be done thus, even in adversity.

3.19.31 "I would never value life, O charioteer, if I have retreated from battle in fear, struck from behind by arrows.

3.19.32 "When have you ever known me, O son of the charioteer, tormented by fear, abandoning the battlefield and retreating like a coward?

3.19.33 "It is not fitting for you to abandon the battle, O son of Dāruka, when I am so eager to fight. Go where the battle is."

3.20.1 Vāsudeva said: Thus addressed, O son of Kuntī, the charioteer's son then spoke to Pradyumna in battle these smooth and sweet words straightforwardly.

3.20.2 "I have no fear, O son of Rukmiṇī, in guiding the horses in battle, and I am skilled in warfare for the Vṛṣṇis — there is nothing other than that here.

3.20.3 "Long-lived one, the instruction in charioteering is remembered: the warrior must be protected in all circumstances. And you were greatly tormented.

3.20.4 "For you were struck hard by an arrow shot by Śālva and overcome by stupor, O hero — that is why I retreated.

3.20.5 "Now you, the foremost of the Sātvatas, have fortunately regained your senses. Watch my skill in guiding the horses, O son of Keśava's beloved.

3.20.6 "Born of Dāruka and trained properly by him, fearless I now enter this great army of Śālva."

3.20.7 Having spoken thus, O hero, he then urged the horses in battle and, taking up the reins, charged forward with speed.

3.20.8 He executed intricate circular maneuvers, paired and alternating ones, and various leftward and rightward ones on all sides.

3.20.9 Struck by the whip, O king, and gathered up by the reins, those finest horses appeared as if leaping into the sky.

3.20.10 Recognizing Dāruka as possessed of lightness of hand, O king, those horses then barely touched the ground with their hooves, as if on fire.

3.20.11 He circled Śālva's army counter-clockwise, O bull of the Bhāratas, with little effort — it seemed like a wonder.

3.20.12 Unable to endure being circled counter-clockwise by Pradyumna, that king of Saubha suddenly struck his charioteer with three arrows.

3.20.13 But the son of Dāruka, disregarding that onslaught of arrows, O mighty-armed one, continued onward in harmony with the horses.

3.20.14 Then that king of Saubha released many various arrows once more at my son, the heroic son of Rukmiṇī.

3.20.15 The son of Rukmiṇī, slayer of enemy heroes, cut down those arrows before they reached him with sharp arrows, smiling and displaying his lightness of hand.

3.20.16 Seeing those arrows cut down by Pradyumna, that king of Saubha resorted to a terrible demonic illusion and released arrows.

3.20.17 Recognizing the Daitya weapon being deployed, the mighty one countered it with the Brahmā weapon, cutting it apart, and released other arrows.

3.20.18 Those arrows swiftly dispelled that weapon and pierced him, feeding on blood — in his head, chest and face — and he swooned and fell.

3.20.19 When that wretched Śālva had fallen, tormented by arrows, the son of Rukmiṇī nocked another arrow, the destroyer of enemies.

3.20.20 Seeing that arrow, honored by all the Dāśārhas, blazing like the sun's fire, being drawn to the bowstring — cries of lamentation arose in the sky.

3.20.21 Then all the hosts of gods together with Indra and the lord of wealth dispatched Nārada and the mighty Wind-god.

3.20.22 Those two came to the son of Rukmiṇī and spoke the words of the gods: "This Śālva king must not be slain by you, O hero, under any circumstance.

3.20.23 "Withdraw the arrow again — this one is not to be killed by you in battle. For with this arrow of his in the field, there is no man anywhere who cannot be killed.

3.20.24 "His death in battle, O mighty-armed one, has been ordained by the Creator as Kṛṣṇa, the son of Devakī. Let that not prove false."

3.20.25 Then Pradyumna, exceedingly delighted, withdrew that finest arrow from the best of bows and placed it back in the quiver.

3.20.26 Then Śālva rose up, O king of kings, utterly despondent, and quickly withdrew with his army, tormented by Pradyumna's arrows.

3.20.27 That cruel one, harassed by the Vṛṣṇis, abandoned Dvārakā and, mounting the Saubha vessel, O king of kings, ascended to the sky.

3.21.1 Vāsudeva said: When the city of Ānarta was freed, then I came back, after the great Rājasūya sacrifice of yours had concluded, O king.

3.21.2 And I saw Dvārakā, O great king, with its luster destroyed, bereft of Vedic recitation and vaṣaṭ calls, its noble women without ornaments.

3.21.3 Seeing the groves of Dvārakā in unrecognizable forms, filled with doubt, I asked the son of Hṛdika.

3.21.4 "This city of the Vṛṣṇis appears greatly ill at ease, its men and women unwell — what is this, O tiger among men? We wish to hear."

3.21.5 Thus addressed by me, the son of Hṛdika told me all this in detail — the siege and deliverance by Śālva, O best of kings.

3.21.6 Then I, O best of the Kauravas, having heard everything completely, there and then made up my mind for the destruction of King Śālva.

3.21.7 Then I, O best of the Bhāratas, having reassured the people of the city, King Āhuka and likewise Anakadundubhi and all the foremost Vṛṣṇi heroes, spoke these words gladly.

3.21.8 "Vigilance must always be maintained in the city, O bulls of the Yādavas. Know that I am setting forth for the destruction of King Śālva.

3.21.9 "I will not return to the city of Dvārakā without slaying him. Having slain Śālva together with his Saubha city, I shall see you again. Let this war-drum, terror to enemies, be struck with the three-sama beat."

3.21.10 Those heroes, duly reassured by me, O bull of the Bhāratas, all said to me joyfully: "Go, slay the enemies."

3.21.11 Blessed with benedictions by those heroes of gladdened souls, having caused the best of twice-born to recite blessings, and bowing my head to Āhuka,

3.21.12 With my chariot yoked to Sainya and Sugrīva, filling all directions with sound, I blew the foremost conch Pāñcajanya, O king.

3.21.13 I set forth, O tiger among men, surrounded by a great force — an organized four-limbed army shining with victory.

3.21.14 Passing through many lands, mountains with many trees, lakes and rivers, I reached Marttikavata.

3.21.15 There I heard, O tiger among men, that Śālva had set out from the city nearby, mounted on the Saubha vessel. I followed him from behind.

3.21.16 Then reaching the ocean, in the bosom of its great waves, Śālva, O enemy-slayer, mounted on the Saubha vessel, came to be at the navel of the sea.

3.21.17 He, spotting me from afar, smiling as it were, O Yudhiṣṭhira, that evil-souled one challenged me again and again to battle.

3.21.18 His city could not be reached by the many marrow-piercing arrows shot from Śārṅga — then anger entered me.

3.21.19 That evil-natured outcast of the demons, O king, formidable as he was, poured upon me torrents of arrows by the thousands.

3.21.20 He showered arrows upon my soldiers, my charioteer, and my horses; yet we fought on, O Bhārata, paying no heed to his shafts.

3.21.21 Then the warriors who followed Śālva's standard hurled upon me in battle hundreds of thousands of well-notched arrows.

3.21.22 Those demons covered my horses, my chariot, and Dāruka himself with arrows that pierced to the vital points.

3.21.23 O hero, neither the horses nor the chariot nor my charioteer Dāruka could be seen, hidden as they were beneath those arrows; nor could I myself be seen, nor my soldiers.

3.21.24 Then I too, O Kauravya, duly discharged with my divine bow many tens of thousands of arrows that had been consecrated with mantras.

3.21.25 But that Saubha, suspended in the sky, was out of reach of my army, O Bhārata — it hovered at a distance of barely a krośa.

3.21.26 Then all those onlookers, standing as though in an arena, cheered me loudly with lion-roars and clapping of hands.

3.21.27 The arrows discharged from my bow entered the bodies of the demons in that great battle, stained with blood, like locusts swarming in.

3.21.28 Then a great tumult arose within Saubha as those struck by my sharp arrows fell into the vast ocean.

3.21.29 Those demons, their arms and shoulders severed, looking like headless trunks, roaring fearful roars, fell down.

3.21.30 Then I filled with my breath the Pāñcajanya — that conch born of the waters, bright as cow's milk, white jasmine, the moon, lotus stalks, and silver.

3.21.31 Seeing them fallen, Śālva, the lord of Saubha, then began to fight against me in battle with a great magical warfare.

3.21.32 Then javelins, spears, tridents, battle-axes, double-edged swords, and fire-tubes rained down upon me ceaselessly.

3.21.33 I quickly countered all of those with my own magic and destroyed them; when that illusion was shattered, he fought me with mountain peaks.

3.21.34 Then it seemed like darkness, then again like dawn; it seemed a bad day, then a fair one; cold, then hot, O Bhārata.

3.21.35 Thus the enemy fought against me, deploying illusion after illusion; knowing all of it, I destroyed each illusion with my own, and then at the proper moment scattered him on all sides with arrows in direct combat.

3.21.36 Then the sky, O great king, appeared as if lit by a hundred suns, a hundred moons, and thousands upon ten-thousands of stars, O son of Kuntī.

3.21.37 Then neither day nor night could be distinguished, nor the directions; overcome with bewilderment, I applied the Prajñā weapon, and by means of that weapon the illusion was scattered like cotton by the wind.

3.21.38 Such was that tumultuous, hair-raising battle; and once light was restored, O lord of kings, I fought the enemy again.

3.22.1 Vāsudeva said: Thus fighting with me in battle, O tiger among men, Śālva, that great enemy of kings, once again rose into the sky.

3.22.2 Then Śālva, that dull-witted one, craving victory, hurled at me in fury, O great king, śataghnis, great maces, blazing tridents, pestles, and swords.

3.22.3 I quickly repelled those weapons as they came hurtling at me, and with arrows swiftly released I cut them in two and three pieces right there in the sky; then a great noise arose in the atmosphere.

3.22.4 Then with a hundred thousand well-notched arrows he covered Dāruka, the horses, and the chariot.

3.22.5 Then Dāruka spoke to me, O hero, seeming distressed: "I can barely hold my place here, tormented as I am by Śālva's arrows."

3.22.6 Hearing those pitiful words from my charioteer, I turned to look at him and saw him pierced and tormented by arrows.

3.22.7 O foremost of the Pāṇḍavas, I could see not a single spot on his chest, his head, his body, or his two arms that had not been struck by arrows.

3.22.8 From the torment of that arrow-shower, copious blood streamed from him, like a mountain rich with ochre ore drenched by clouds.

3.22.9 Seeing that charioteer, reins still in hand, sinking in battle, tormented by Śālva's arrows, I steadied him, O mighty-armed one.

3.22.10 Then a certain man from Dvārakā came hurrying to my chariot and spoke to me, as if out of friendship, O Bhārata.

3.22.11 He was an attendant of Āhuka, O hero, downcast and choked with sorrow — hear what he said, O Yudhiṣṭhira.

3.22.12 "The lord of Dvārakā, Āhuka, sends you this message, O hero — understand it well, O Keśava, hear what your father's friend says to you.

3.22.13 'Śālva has attacked Dvārakā today, O joy of the Vṛṣṇis; while you were engaged elsewhere, O invincible one, the son of Śūra has been slain by force.'

3.22.14 'Therefore, enough of this battle; turn back, O Janārdana; protect Dvārakā itself — that is the great duty before you now.'

3.22.15 Hearing those words of his, I became extremely distressed and could not settle on what was to be done or what was not.

3.22.16 Hearing those unwelcome words, O hero, I inwardly reproached Sātyaki, Balarāma, and the great warrior Pradyumna in my mind.

3.22.17 For I had entrusted to them, O joy of the Kurus, the protection of Dvārakā and of my father before setting out to destroy Saubha.

3.22.18 'Does the mighty-armed Balarāma, slayer of foes, still live? And Sātyaki? And Rukmiṇī's son? And the valiant Cārudeṣṇa? And Sāmba and the rest?' — thinking thus, I was overcome with deep grief.

3.22.19 For while these tiger-like men are alive, not even Indra himself, wielder of the thunderbolt, could slay the son of Śūra.

3.22.20 The son of Śūra must clearly be slain, and clearly Balarāma and all the rest must also be dead — so my mind was convinced.

3.22.21 And I, repeatedly brooding over that total ruin, utterly shaken, O great king, fought Śālva again.

3.22.22 Then I saw, O great king, the son of Śūra falling down from Saubha, O hero; thereupon bewilderment seized me.

3.22.23 As he fell, the form of my father, O lord of men, was like that of Yayāti when his merit was exhausted and he fell from heaven to earth.

3.22.24 His turban fallen and disheveled, his garments and hair scattered, he appeared as he fell like a planet whose merit is spent.

3.22.25 Then the Śārṅga, best of bows, fell from my hands in that delusion, and overcome, O son of Kuntī, I sank down onto the floor of the chariot.

3.22.26 Then all my army cried out in dismay, losing their senses, seeing me slumped in the chariot-seat as if dead, O Bhārata.

3.22.27 Arms outstretched, feet outstretched as he fell — I saw that form of my father like a bird in flight falling down.

3.22.28 O mighty-armed one, those warriors, spears and swords in hand, striking him hard as he fell, caused my heart to tremble violently.

3.22.29 Then after a moment, regaining my senses, O hero, in that great tumult I could see neither Saubha nor the enemy nor Śālva — nor the aged form of my father.

3.22.30 Then my mind settled with certainty: this is illusion. Fully awakened, I once again scattered arrows by the hundreds.

3.23.1 Vāsudeva said: Then, O best of Bhāratas, grasping my splendid bow, I brought down with arrows the heads of those enemies of the gods from Saubha.

3.23.2 And I sent upward-flying arrows like venomous serpents, of fierce brilliance, released from the Śārṅga with full draw, toward the king Śālva.

3.23.3 Then Saubha was no longer visible, O foremost of the Kuru line — it had vanished by illusion; and I was filled with wonder.

3.23.4 Then those hosts of demons, with distorted faces and wild hair, screamed out, O great king, while I stood firm, O Bhārata.

3.23.5 Then I quickly applied in that great battle the weapon that tracks sound, for the purpose of killing them; thereupon the sound ceased.

3.23.6 All those demons who had raised that cry were slain by flaming arrows bright as the sun, guided by sound.

3.23.7 When that sound ceased, another cry arose from a different direction, O great king; there too I struck with arrows.

3.23.8 Thus the demons made their cries from all ten directions, sideways and upward too, O Bhārata — and all of them were slain by me.

3.23.9 Then Saubha, that city that moved at will, having gone to the east, appeared again, O hero, bewildering my eyes.

3.23.10 Then a demon of monkey-like form, a destroyer of worlds, suddenly overwhelmed me with a great shower of stones.

3.23.11 Struck on all sides by that shower of mountain rocks, O lord of kings, I became like an anthill heaped up with mountain stones.

3.23.12 Then I, with my horses, charioteer, and banner, buried under mountains, O king, became invisible, covered by those rocks.

3.23.13 Then those Vṛṣṇi heroes who were my soldiers, seized with terror, suddenly fled in all directions.

3.23.14 Then there arose a universal cry of dismay, O lord of peoples — heaven, earth, and sky all cried out when I became invisible.

3.23.15 Then my well-wishing friends, their hearts sunk with grief, O king, wept and wailed, overcome with pain and sorrow.

3.23.16 The enemies rejoiced, and even those who were not enemies felt anguish; so did things stand, O hero — I heard of all this afterward, O Acyuta.

3.23.17 Then, taking up my beloved Vajra weapon, the crusher of all stones, I shattered all those mountains to pieces.

3.23.18 Then my horses, crushed under the weight of those mountains, moved feebly with labored breath, O great king, trembling as it were.

3.23.19 Seeing me emerge like the sun rising and splitting apart a mass of clouds in the sky, all my kinsmen rejoiced again.

3.23.20 Then my charioteer, folding his hands and bowing, said to me, O king: 'Look well, O descendant of Vṛṣṇi — Śālva, the lord of Saubha, stands before you.'

3.23.21 'Enough of disdaining him, O Kṛṣṇa — apply yourself earnestly; abandon all gentleness and friendship toward Śālva today.'

3.23.22 'Slay Śālva, O mighty-armed one; do not let him live, O Keśava; with all your valor, O hero, the enemy is to be killed, O destroyer of foes.'

3.23.23 'An enemy must not be despised, even a weak one by the strong — how much less one who is standing firm in battle?'

3.23.24 'Therefore, O tiger among men, O master, O best of the Vṛṣṇi clan, slay him with all your efforts — do not let the right moment pass you by again.'

3.23.25 'He is not to be won over by gentleness, nor is he your friend — he who has fought you, O hero, and laid waste to Dvārakā.'

3.23.26 Hearing such words from my charioteer, O son of Kuntī, recognizing their truth, I fixed my mind firmly on battle.

3.23.27 For the slaying of king Śālva and the bringing down of Saubha, I said to Dāruka, O hero: 'Hold your position for a moment.'

3.23.28 Then the divine, irresistible, impenetrable, supremely powerful, beloved Āgneya weapon, bearer of all things, of great blazing splendor —

3.23.29 — that great weapon, the reducer to ash of Yakṣas, Rākṣasas, demons, and wicked kings in battle —

3.23.30 — I consecrated with mantras the immaculate discus with razor edge, incomparable, the destroyer of enemies, like Yama the Ender of time itself.

3.23.31 "Destroy Saubha by your own valour, and also the enemies of mine who are here." Saying this, in anger I hurled it at him with the strength of my arms.

3.23.32 The form of Sudarśana as it flew through the sky was then like a second sun blazing at the end of an age.

3.23.33 Reaching that city Saubha and stripping it of its lustre, it split it down the middle as a saw splits a tall piece of timber.

3.23.34 Saubha was thus cleft in two and struck down by the power of Sudarśana; it fell as Tripura fell when shattered by the arrow of Maheśvara.

3.23.35 When Saubha had fallen, the discus returned to my hand; lifting it again with speed, I cried out: "Now for Śālva!"

3.23.36 Then Śālva, who was swinging his massive mace in that great battle, was suddenly cut in two, and the discus blazed with radiance.

3.23.37 When that hero fell, the Dānavas, terror-stricken in their hearts, fled crying "Alas!" in all directions, tormented by my arrows.

3.23.38 Then, having positioned my chariot near where Saubha had fallen, I blew my conch with joy and filled my friends with delight.

3.23.39 Seeing that city, shaped like the peak of Meru, with its battlements and gatehouses shattered, burning fiercely, the women fled in all directions.

3.23.40 Having thus slain Śālva in battle and brought down Saubha, I returned again to the Ānarta land and brought joy to my friends.

3.23.41 It is for this reason, O king, that I did not come to the city named after the elephant; had I gone there, O slayer of enemy heroes, Suyodhana would not be alive today.

3.23.42 Vaiśaṃpāyana said: Having spoken thus, the mighty-armed best of men, Madhusūdana, the wise one, took leave of the Kauravas and the Pāṇḍavas and departed.

3.23.43 The mighty-armed one paid his respects to Dharmarāja Yudhiṣṭhira and was smelled on the crown of the head by the king, and likewise by Bhīma of great arms.

3.23.44 Kṛṣṇa, honoured by the Pāṇḍavas, placed Subhadrā and Abhimanyu upon the golden chariot, then mounted it himself.

3.23.45 Kṛṣṇa departed for Dvārakā on a chariot yoked with Sainya and Sugrīva, blazing like the sun, having first consoled Yudhiṣṭhira.

3.23.46 Then, after the descendant of the Dāśārhas had departed, Dhṛṣṭadyumna, son of Pṛṣata, also took the sons of Draupadī and went to his own city.

3.23.47 Dhṛṣṭaketu, king of the Cedis, also took his sister and, having bidden farewell to the Pāṇḍavas, departed for the lovely city of Śuktimatī.

3.23.48 The Kekayas too, permitted to leave by Kuntī's son of immeasurable might, took their leave of all the Pāṇḍavas and also departed, O Bhārata.

3.23.49 The brahmanas, the Vaiśyas, and the inhabitants of the provinces, though being dismissed, would not abandon the Pāṇḍavas.

3.23.50 That assembly of great souls in Kāmyaka was a wondrous spectacle to behold, O lord of kings, O bull of the Bhāratas.

3.23.51 But Yudhiṣṭhira, great-souled, having honoured those brahmanas, in due time ordered his men: "Yoke the chariots."

3.24.1 Vaiśaṃpāyana said: When the lord of the Dāśārhas had departed, Yudhiṣṭhira, Bhīmasena, Arjuna, the twins, Kṛṣṇā, and the family priest mounted their excellent chariots yoked with the finest horses.

3.24.2 Those heroes, united, resplendent as lords of beings, set out together for the forest, having first given golden nishkas, garments, and cows to those versed in the teaching of sacred syllables and mantras.

3.24.3 Twenty armed retainers went ahead; and all of them, carrying bows, armour, yellow-tinted arrows, bowstrings, mechanical devices, and quivers, marched in the rear.

3.24.4 Then Indrasena, swiftly taking up the princess's garments, her nurses, her maidservants, and her ornaments, followed in the rear with his chariot.

3.24.5 Then the citizens, undaunted in spirit, approached the foremost of the Kurus and circumambulated him; the brahmanas greeted him warmly, as did all the leading men of the Kurujāṅgala region.

3.24.6 He in turn greeted them with kindness — Dharmarāja along with his brothers — and that great-souled lord stood there, gazing at the throng of people from Kurujāṅgala.

3.24.7 The great-souled bull of the Kurus felt toward them as a father feels toward his sons; and they in turn, toward that foremost of the Bhāratas, were then as sons toward a father.

3.24.8 Then the great multitude of people, approaching the foremost hero of the Kurus, stood surrounding him, crying "Alas, our lord! Alas, O Dharma!" — and all with tear-streaked faces from grief.

3.24.9 "Where has Dharmarāja gone, the best of the Kurus, the lord of his people, who, like a father abandoning his sons, has left us — these citizens and all the country folk?"

3.24.10 "Shame on the son of Dhṛtarāṣṭra, so cruel of mind, on Saubala, and on Karṇa of evil intent — those sinners who desire your misfortune, O lord of men, you who are ever steadfast in righteousness."

3.24.11 "Where has Dharmarāja gone, the great-souled one of unfailing deeds, who himself built that matchless great city, shining like the city of the gods, the city of Śatakratu, and then abandoned it?"

3.24.12 "Where has Dharmarāja gone, abandoning that incomparable assembly hall which Maya built for the great-souled one, bright as the hall of the gods, guarded by the gods like some divine illusion?"

3.24.13 Bībhatsu, of supreme valour and versed in dharma, pleasure, and artha, spoke to them all with a loud voice: "Having completed this sojourn in the forests, the king will strip his enemies of their glory."

3.24.14 "O foremost among the twice-born, you should go separately or together, approach the ascetics, propitiate those versed in dharma and artha, and speak so that our highest goal may be accomplished."

3.24.15 When Arjuna had spoken these words, O king, those brahmanas and people of all castes rejoiced together and circumambulated the foremost upholder of dharma.

3.24.16 Taking leave of Pārtha, Vṛkodara, Dhanañjaya, Yājñasenī, and the twins, and with Yudhiṣṭhira's permission, they departed for their respective homelands, their joy departed.

3.25.1 Vaiśaṃpāyana said: Then, when they had departed, Yudhiṣṭhira, son of Kuntī, true to his vows, virtuous of soul, addressed all his brothers.

3.25.2 "We must dwell in the lonely forest for these twelve years. Choose a region in the great wilderness that abounds in deer and birds."

3.25.3 "Rich in flowers and fruits, beautiful, auspicious, fit for holy people — a place where we may dwell comfortably through all these years."

3.25.4 When he had spoken thus, Dhanañjaya replied to Dharmarāja, honouring that guide of men as one honours a guru, respecting his noble spirit.

3.25.5 Arjuna said: You are yourself the attendant of the great sages and elders; there is nothing in the world of men that is unknown to you.

3.25.6 For you have always served the brahmanas, O bull of the Bhāratas — Dvaipāyana and the rest, and the great ascetic Nārada.

3.25.7 He who always travels self-controlled through the gates of all worlds — from the world of the gods to the world of Brahmā, and even to the realm of the Gandharvas and Apsaras.

3.25.8 You know all the paths of the brahmanas — there is no doubt. And you know the powers of all of them, O lord of the earth.

3.25.9 You alone, O king, know what is truly beneficial. Wherever you wish to dwell, O great king, there shall we go.

3.25.10 This lake called Dvaitavana is fit for holy people, rich in flowers and fruits, beautiful, and frequented by various birds.

3.25.11 "It pleases me that we spend these twelve years here — if it meets with your approval, O king, or what else does Your Honour think?"

3.25.12 Yudhiṣṭhira said: This is my view too, O Pārtha, what you have proposed. Let us go to the great and renowned lake of Dvaitavana, a holy place.

3.25.13 Vaiśaṃpāyana said: Then all the Pāṇḍavas, those walkers of the path of dharma, set out together with many brahmanas for the holy lake of Dvaitavana.

3.25.14 Brāhmaṇas who maintained the agnihotra fire, and those who did not; those devoted to recitation, wandering ascetics, those given to silent repetition, and forest dwellers —

3.25.15 — many brahmanas, ascetics of truthful nature and firm vows, by the hundreds surrounded Yudhiṣṭhira there.

3.25.16 The Pāṇḍavas, those bulls of the Bhāratas, went there and entered the holy, beautiful Dvaitavana together with many brahmanas.

3.25.17 The lord of the kingdom beheld that great forest filled at the end of the hot season with flowering shāla, palm, mango, madhūka, nīpa, kadamba, sarjā, arjuna, and karnikāra trees.

3.25.18 Perched on the tops of the great trees, uttering their charming calls, were flocks of peacocks, dātyūha birds, chakoras, and forest cuckoos throughout that woodland.

3.25.19 The lord of the kingdom beheld in that forest great herds of mighty elephants, steady as mountains, intoxicated with rut, together with their female consorts and the bull leaders of the herds.

3.25.20 Approaching that lovely and prosperous land, in that forest which was the abode of the upholders of dharma, he saw many groups of siddhas and sages, wearing bark garments and matted locks, firm in spirit.

3.25.21 Then that king, the foremost among the virtuous of soul, descended from his vehicle and, together with his brothers and retinue, entered that forest like Śakra of immeasurable might entering the third heaven.

3.25.22 Eager to behold him, that keeper of his word, groups of Cāraṇas and Siddhas converged upon him; and the forest-dwellers too stood surrounding that lion among kings, that noble-spirited one.

3.25.23 He there paid his respects to all the Siddhas; honoured in return as befits a king and as befits a god, the foremost upholder of dharma, his palms joined, entered together with all the leading twice-born.

3.25.24 That virtuous, great-souled king, fatherly in nature, was approached by ascetics devoted to dharma, and honoured by them, sat down at the foot of a great tree laden with flowers.

3.25.25 Bhīma, Kṛṣṇā, Dhanañjaya, the twins, and their attendants — those foremost of the Bhāratas — all dismounted from their conveyances, freed the horses, and stood in attendance upon the lord of men there.

3.25.26 That great tree, bent low with canopies of vines, graced by those five mighty-bowed great-souled Pāṇḍavas who had come to dwell beneath it, shone like a great mountain surrounded by elephant herd-lords.

3.26.1 Vaiśaṃpāyana said: Having reached that forest, those sons of the lord of men, accustomed to comfort, having come to their arduous dwelling, sported like images of Indra in those auspicious groves of Sarasvatī and shāla trees.

3.26.2 The great-souled bull of the Kurus, that king, gratified all the renouncers and sages in that forest, and the foremost among the twice-born, with abundant roots and fruits.

3.26.3 The family priest Dhaumya, of full and brilliant splendour, performed the ancestral and the first-offering sacrificial rites for the Pāṇḍavas dwelling in the great forest, treating the Kurus as a father would.

3.26.4 While they were dwelling there having gone from their kingdom, the ancient sage Mārkaṇḍeya, glowing with intense and full radiance, came as a guest to that hermitage of the illustrious Pāṇḍavas.

3.26.5 That all-knowing, great-souled one of immeasurable might, beholding Draupadī Kṛṣṇā, Yudhiṣṭhira, Bhīmasena, and Arjuna, and then mentally recalling Rāma, smiled amid the assembly of ascetics.

3.26.6 Dharmarāja, as if troubled, spoke to him: "All these ascetics present feel shame — why does Your Honour seem to smile with joy, looking at me as the ascetics watch?"

3.26.7 Mārkaṇḍeya said: I do not rejoice, dear one, nor do I smile; neither elation nor pride comes upon me. But seeing your misfortune today, I call to mind Rāma, the son of Daśaratha, true to his vow.

3.26.8 That king too, bearing his bow, together with Lakṣmaṇa, dwelling in the forest by his father's command, was seen by me long ago, O Pārtha, on the slopes of mount Rishyamuka.

3.26.9 That great-souled one, equal to Sahasranetra, conqueror of Maya and slayer of Namuci, the faultless son of Daśaratha, fulfilled his own dharma by dwelling in the forest at his father's command.

3.26.10 He too, equal in might to Śakra, of great power, unconquerable in battles, gave up his pleasures and roamed through the forests — for one who has the strength should not act unrightously.

3.26.11 And kings such as Nābhāga, Bhagīratha and others, having conquered this earth to its ocean shores, also won the worlds through truth, dear one — for one who has the strength should not act unrighteously.

3.26.12 They call Alarka, O best of men, a righteous one — the king of the Kāśi and Rūsha lands, true to his vow; he renounced his kingdoms and his wealth — for one who has the strength should not act unrighteously.

3.26.13 Honouring the ancient ordinance ordained by the Creator, O best of men, the seven righteous sages shine in heaven, O Pārtha — for one who has the strength should not act unrighteously.

3.26.14 Behold the elephants, O lord of men, great in strength, as large as mountain peaks, bearing tusks — they stand within the Creator's ordinance, O best of men — for one who has the strength should not act unrighteously.

3.26.15 Behold all beings, O lord of men — each one, however mighty, acts according to what the Creator has ordained from its own nature — for one who has the strength should not act unrighteously.

3.26.16 Through truth, through righteousness, through conduct befitting your station, and through modesty, surpassing all beings — your glory and your radiance blaze too, O Pārtha, like that of the fire and the sun.

3.26.17 And as you have vowed, O great-souled one, having endured this hard dwelling in the forest, you shall then, O lord of the earth, wrest from the Kauravas a sovereignty blazing with your own radiance.

3.26.18 Vaiśaṃpāyana said: Having spoken thus, that great sage, in the company of ascetics and friends, took leave of Dhaumya and the sons of Pṛthā together, and then set out towards the northern direction.

3.27.1 Vaiśaṃpāyana said: While the great-souled Pāṇḍavas were dwelling in the Dvaita forest, that great wilderness became filled with brahmanas on all sides.

3.27.2 Constantly resounding from all quarters with the chanting of Vedic hymns, the sacred lake of Dvaita forest became equal to the realm of Brahmā in its holiness.

3.27.3 The resonant sound of Yajus, Ric, Sāman, and prose recitations being chanted on all sides was deeply pleasing to the heart.

3.27.4 The twang of the Pāṇḍavas' bowstrings and the Vedic chanting of the wise ones mingled together, and the Kṣatriya joined with Brahman shone all the more brilliantly.

3.27.5 Then Baka of the Dālbhya lineage addressed Dharmarāja Yudhiṣṭhira, the son of Kuntī, who was seated at twilight surrounded by sages.

3.27.6 "Behold, O Pārtha, O foremost of the Kurus, the oblation-hour of the ascetic brahmanas in the Dvaita forest, with their sacred fires blazing brightly.

3.27.7 Protected by you and firm in their vows, the descendants of Bhṛgu, Aṅgiras, Vasiṣṭha, and the Kashyapas practice righteousness in this sacred place.

3.27.8 The illustrious descendants of Agastya and the Ātreyas of highest vows — brahmanas who are the best in all the world — have gathered around you.

3.27.9 "But hear this word of mine, O Pārtha, O son of Kuntī, O Kaurava, with concentrated mind, together with your brothers, as I speak it to you.

3.27.10 The Brahman united with the Kṣatriya, and the Kṣatriya united with the Brahman — when both are roused, they burn enemies like fire and wind burn forests.

3.27.11 A king who is without a brahmana, dear one, cannot long endure; desiring to conquer this world and the next, having learned dharma and artha, freed from delusion — having obtained a twice-born, a king drives away his enemies.

3.27.12 Practicing the highest dharma and dedicated to the protection of his subjects, Bali found no sacred ford in the world other than the twice-born.

3.27.13 The desires of that asura were fulfilled and the prosperity of Vairocana was inexhaustible — having obtained the earth through association with brahmanas; but having acted wickedly toward them, he perished on that account.

3.27.14 This earth with its creatures does not long serve the second varna if without a brahmana; the sea-girdled earth bows to him whom a well-instructed brahmana guides with righteous counsel.

3.27.15 Just as an elephant in battle whose mahout with the goad has let go of the hold — so the strength of the Kṣatriya deprived of brahmanas wanes away.

3.27.16 In the Brahman there is unparalleled wisdom; in the Kṣatriya there is unmatched strength. When these two act together, then the world rejoices.

3.27.17 Just as a great fire aided by wind burns dry grass, so a king together with a brahmana burns his enemies.

3.27.18 The wise man should seek the guidance of brahmanas — for the gaining of what has not been gained, and for the increase of what has already been gained.

3.27.19 For the gaining of the ungained and the growth of the gained, for the proper endowment of worthy tirthas — keep near you a brahmana who is illustrious, learned in the Vedas, wise, and widely versed in scripture.

3.27.20 Your conduct toward brahmanas is always excellent, O Yudhiṣṭhira; because of that your wide-spread fame blazes forth in all the worlds.

3.27.21 Then all those brahmanas honored Baka of the Dālbhya lineage, and as Yudhiṣṭhira was praised, they became even more pleased in their hearts.

3.27.22 Dvaipāyana, Nārada, Jāmadagnya, Pṛthu-shravas, Indradyumna, Bhāluki, Kritachetas, Sahasrapāt —

3.27.23 — Karnashravas, Munja, Lavanashva of the Kaśyapa lineage, Harita, Sthūṇākarṇa, Agniveśa, and Śaunaka —

3.27.24 — Ritavak, Suvak, Bṛhadaśva, Ritavasu, Urdhvareta, Vrishamitra, Suhotra, and Hotravāhana —

3.27.25 — these and many other brahmanas of sharpened vows praised Ajātaśatru as sages praise Purandara.

3.28.1 Vaiśaṃpāyana said: Then the Pārthas, who had gone to the forest, sat down in the evening together with Kṛṣṇā (Draupadī) and engaged in conversation, absorbed in grief and sorrow.

3.28.2 Then Kṛṣṇā — beloved, beautiful, wise, and devoted to her husband — spoke these words to Dharmarāja.

3.28.3 "Surely that sinful, cruel, evil-souled son of Dhṛtarāṣṭra feels no pain at all at what has befallen us.

3.28.4 "That evil-minded, wicked-souled wretch, O king, sent you away to the forest clad in deerskins along with me and all your brothers, and said not a word — and he did not repent.

3.28.5 "Surely the heart of that evil-doer is made of iron — the one who made you, the foremost upholder of dharma, hear such harsh words at that time.

3.28.6 "That evil-souled wicked man, with his band of allies, having brought such suffering upon one accustomed to ease and undeserving of pain, now rejoices.

3.28.7 "When you, O Bhārata, departed for the forest to dwell in deerskins, the eyes of only those four sinners shed no tears.

3.28.8 "Those four were Duryodhana, Karṇa, the evil-souled Śakuni, and that fierce wicked-brother Duḥśāsana.

3.28.9 "But from the eyes of all the other Kurus, O foremost of the Kurus, who were overwhelmed with grief, water fell down in tears.

3.28.10 "Seeing this bed now and remembering what was yours before, O great king, I grieve for you — you who are undeserving of suffering and accustomed to ease.

3.28.11 "Seeing the ivory gem-adorned seat that was yours in the assembly-hall and now seeing this grass mat — this grief overwhelms me.

3.28.12 "I who once saw you in the assembly surrounded by kings — now not seeing that, O king — what peace can there be in my heart?

3.28.13 "I who used to see you anointed with sandalwood paste and radiant as the sun — now seeing you smeared with mud and dust, I am bewildered, O Bhārata.

3.28.14 "I who formerly saw you, O lord of kings, dressed in silk garments, white and richly woven — now I see you wearing bark garments.

3.28.15 "That food, prepared and fulfilling every desire, which was carried from your house in thousands of golden vessels to be given to brahmanas —

3.28.16 "— that food of exceeding excellence which was given to wandering ascetics and to householders alike, O king, O lord — not seeing that now, O king, what peace can there be in my heart?

3.28.17 "Those brothers of yours, O great king — young men wearing bright earrings — your cooks used to feed with the most perfectly prepared and pure food —

3.28.18 "— all of them I now see living in the forest on forest fare, though they are undeserving of such hardship, O lord of men. My mind does not find peace.

3.28.19 "And seeing Bhīmasena here, afflicted and dwelling in the forest, brooding in thought — why does your anger not grow, now that the time has come?

3.28.20 "Seeing Bhīmasena, who is deserving of ease, doing all tasks himself and now afflicted — O steadfast one, why does your anger not grow?

3.28.21 "He who was honored with various conveyances and garments of high and low quality alike — seeing him now gone to the forest, why does your anger not grow?

3.28.22 "This Vṛkodara, who is capable of slaying all the Kurus, endures only awaiting your favor, O lord.

3.28.23 "He who, though having only two arms, is equal to Arjuna of many arms in the speed of his arrow-release — a man like Yama and the Destroyer of Time —

3.28.24 "— by whose weapon-prowess all the kings were made to bow down and waited upon the brahmanas at your sacrifice, O great king —

3.28.25 "— seeing this tiger among men, Arjuna, honored by gods and demons, now brooding in thought — why does your anger not grow?

3.28.26 "Seeing Pārtha gone to the forest, undeserving of sorrow and accustomed to ease — your anger does not grow; by this I am bewildered, O Bhārata.

3.28.27 "He who, with a single chariot, conquered gods, men, and serpents — seeing him gone to the forest, why does your anger not grow?

3.28.28 "He who, surrounded by conveyances of wondrous form and horses and elephants, forcibly seized wealth from kings — that scorcher of foes —

3.28.29 "— he who shoots five hundred arrows in a single swift release — seeing him gone to the forest, why does your anger not grow?

3.28.30 "Seeing Nakula, dark-complexioned, tall, young, supreme among swordsmen in battle, now gone to the forest — why does your anger not grow?

3.28.31 "Seeing the handsome and heroic son of Mādrī, Sahadeva, gone to the forest, O Yudhiṣṭhira — why does your anger not grow?

3.28.32 "Seeing me, born in the lineage of Drupada, the daughter-in-law of the great-souled Pāṇḍu, now gone to the forest — why does your anger not grow?

3.28.33 "Surely you have no anger at all, O foremost of the Bhāratas — for seeing your brothers and me in this state, your mind is not moved to pain.

3.28.34 "It is the established saying that there is no Kṣatriya without anger; yet today I see the opposite of that in you, a Kṣatriya.

3.28.35 "The Kṣatriya who does not display his fiery energy when the time comes — all creatures ever despise him, O Pārtha.

3.28.36 "Therefore you should in no way practice forbearance toward your enemies; it is only through your fiery energy that they can be slain — of this there is no doubt.

3.28.37 "And likewise, the Kṣatriya who does not calm himself when the time for forbearance has come becomes disliked by all creatures and perishes both here and hereafter."

3.29.1 Draupadī said: "On this point they also cite this ancient story — the dialogue of Prahlāda and Bali the son of Vairocana.

3.29.2 "Bali questioned Prahlāda, lord of the asuras, greatly wise, acquainted with the coming and going of dharmas — Prahlāda, lord of the daityas, his father's father.

3.29.3 "'Is forbearance better, dear one, or is fiery energy? This is my doubt, dear one — tell me truly as I ask you.'

3.29.4 "'What is the superior path here, O knower of dharma — tell me that without doubt. I will do all of it according to your instruction.'

3.29.5 "Thus questioned by him, the grandsire, wise and knowing all conclusions, spoke to him in full as he inquired about this doubt.

3.29.6 "Prahlāda said: 'Fiery energy is not always better, nor is forbearance always better — know this, dear one: both of these, without doubt.

3.29.7 "'He who always forbears, dear one, incurs many faults: servants despise him, and indifferent persons likewise.

3.29.8 "'And all creatures never bow to him at any time; therefore perpetual forbearance, dear one, is condemned by the wise.

3.29.9 "'For servants, despising him, go on to great misconduct and the feeble-minded seek to take away his wealth.

3.29.10 "'Conveyances, garments, ornaments, beds and seats, food and drink, and all his equipment —

3.29.11 "'— his officials, mindless, would take as they please, and what has been prescribed to be given they would not give in accordance with the master's command.

3.29.12 "'And they would never honor him with the honors due to a master; for in this world contempt is even more condemned than death.

3.29.13 "'To such a forbearing man, dear one, even servants, sons, subordinates, and those who behave indifferently speak bitter words.

3.29.14 "'They even desire his wives after showing contempt for the forbearing man, and his wives, mindless, behave as they please.

3.29.15 "'And those who are always rising — if they deserve even a small punishment from the lord, the wicked ones transgress and do harm.

3.29.16 "'These and many others are the perpetual faults of those who are always forbearing. Now, O son of Vairocana, know the faults of those who are without forbearance.

3.29.17 "'Whether in the right place or the wrong, constantly overcome by passion, in anger he inflicts various punishments through his own fiery energy.

3.29.18 Enveloped in wrath, he falls into conflict even with his friends, and becomes an object of hatred both from the world and from his own kinsmen.

3.29.19 From contempt, that man gains loss of wealth, reproach, disrespect, grief, hatred, greed, and enemies.

3.29.20 A man who inflicts various punishments on people out of anger quickly falls from his sovereignty, his life, and his own kindred.

3.29.21 He who approaches both those who harm and those who help with sheer force — people shrink from him just as from a serpent that has entered the house.

3.29.22 How can prosperity come to one from whom the world recoils? For when people see any opening, they will surely act against him. Therefore one should neither always unleash fierceness, nor should one always be gentle.

3.29.23 He who is gentle at the right time and harsh at the right time truly attains happiness both in this world and in the next.

3.29.24 Now I shall speak to you at length of the times for forbearance — those occasions that must never be abandoned, as the wise have declared.

3.29.25 If one who has previously done a benefit commits an offense that is not too grave, his transgression should be forgiven in return for that earlier service.

3.29.26 The offenses of those who acted out of ignorance should be forgiven, for wisdom is not easily attained by every person in every situation.

3.29.27 But if those who commit a deliberate wrong then claim it arose from ignorance — those wicked and dishonest men should be punished even for a minor offense.

3.29.28 A single offense by any living being should be forgiven; but if he offends a second time, he deserves to be punished, even if the harm done is small.

3.29.29 If any offense was committed unknowingly, the wise say it should certainly be forgiven — but only after careful investigation.

3.29.30 Gentleness conquers the gentle; gentleness conquers even the harsh. There is nothing that cannot be accomplished by gentleness; thus gentleness is sharper than sharpness.

3.29.31 Having considered place and time and one's own strength and weakness, one should not act at the wrong place or time — place and time must be awaited. Likewise, an offender should be forgiven out of fear of the people's reaction.

3.29.32 These are the enumerated occasions for forbearance. In all other situations where people act contrary to these, it is said to be the time for the display of energy.

3.29.33 Draupadī said: That, I believe, is exactly the time for your energy, O king — with the Dhārtarāṣṭras who are ever greedy and ever harmful.

3.29.34 For there is no occasion for forbearance now toward the Kurus. The time for energy has arrived — you ought to release that energy.

3.29.35 The gentle man is despised; people recoil from the fierce man. He who knows how to use both at the right time — he is a true king of the earth.

3.30.1 Yudhiṣṭhira said: Know this, O greatly wise one — anger is the destroyer of men, yet anger is also their sustainer. Both existence and non-existence are rooted in anger.

3.30.2 For the man who restrains anger, O lovely one, there is flourishing. But the man who can never endure anger, O auspicious one — for him anger becomes most terribly destructive.

3.30.3 The destruction of creatures in this world is seen to be rooted in anger. How then could one like me release that anger which destroys the world?

3.30.4 An angry man commits sin; an angry man may even slay his elders; an angry man with harsh words insults even his superiors.

3.30.5 When enraged, a man never knows what ought to be said and what ought not to be said. For one who is angry, there is nothing that cannot be done and nothing that cannot be said.

3.30.6 Out of anger one may harm those who should not be harmed, and honor those who deserve to be slain. An angry man may even send himself to the abode of Yama.

3.30.7 Seeing these faults, anger has been conquered by the wise who desire the highest good here and the best in the next world.

3.30.8 How could one like me practice that anger which the steadfast have renounced? Bearing all this in mind, Draupadī, my anger does not grow.

3.30.9 He who does not return anger to one who is angry saves both himself and the other from great danger — he is the healer of both.

3.30.10 If a foolish and powerless man grows angry when afflicted, he ultimately destroys himself before those who are more powerful.

3.30.11 For one bereft of self who abandons himself, the worlds are lost. Therefore, Draupadī, it is prescribed that one who lacks power must restrain his anger.

3.30.12 Likewise, the learned and powerful man who does not become angry when afflicted — having destroyed his tormentor, he rejoices in the next world.

3.30.13 Therefore the wise say that a man — whether powerful or weak — must always be forbearing, even in adversity.

3.30.14 The virtuous here praise the conquest of anger, O Kṛṣṇā. It is the abiding view of the good and the righteous that victory forever belongs to the forbearing.

3.30.15 Truth is better than falsehood, and kindness better than cruelty. How then could one like me release that anger, so full of faults and abandoned by the virtuous — even for the slaying of Suyodhana?

3.30.16 Him whom the learned, far-sighted men call truly energetic — it is certain that anger does not dwell within him.

3.30.17 He who repels anger as it arises by means of wisdom — the learned who see the truth consider him to be truly energetic.

3.30.18 An angry man, O fair-hipped one, does not see his duty as it truly is; an angry man perceives neither duty nor the boundaries of proper conduct.

3.30.19 An angry man slays even those who should not be slain, and wounds even his elders with harsh words. Therefore, when energy is to be exercised, anger should be kept at a great distance.

3.30.20 Skill, intolerance of wrong, courage, and swiftness — these are the qualities of energy. They cannot straightforwardly be attained by one overwhelmed by anger.

3.30.21 Having abandoned anger, a man properly attains energy suited to the occasion, O greatly wise one. Energy wielded by the angry is very hard to bear.

3.30.22 But anger is constantly called energy by the unlearned — that is the quality of rajas, ordained for the destruction of people in the world.

3.30.23 Therefore a man who acts rightly should always abandon anger. It is certain that one who does not deviate from his own duty without anger is better.

3.30.24 If all the transgressions are those of the unintelligent and the witless, how, O blameless one, could there be a transgression by one such as I?

3.30.25 If there were no forbearing men among humans, patient as the earth, there would be no reconciliation among people — for quarrels are rooted in anger.

3.30.26 One who is abused would abuse in return; one who is struck by a senior would strike back. Thus the destruction of beings would spread, and unrighteousness would be proclaimed.

3.30.27 Every man who is reviled would revile in turn; one who is struck would strike back; one who is harmed would cause harm in return.

3.30.28 Fathers would slay sons and sons would slay fathers in return; wives would slay husbands and husbands would slay wives.

3.30.29 In a world thus inflamed with anger, O Kṛṣṇā, there would be no birth. For know, O fair-faced one, that birth is the very root of the continuity of creatures.

3.30.30 In such a state, all creatures would quickly perish, Draupadī. Therefore anger leads to the destruction and non-existence of creatures.

3.30.31 But because patient men, steadfast as the earth, are seen in the world, therefore the birth and existence of creatures continues.

3.30.32 A man must be forbearing in all adversities in this world, O beautiful one. For forbearance is proclaimed to be the very existence and birth of all beings.

3.30.33 He who, though reviled and struck and enraged, forbears against one stronger than himself, and who is always one who has conquered anger — that learned man is the highest of persons.

3.30.34 Even if a man is powerful, eternal worlds are his reward. But the wrathful man of little wisdom perishes both after death and here in this world.

3.30.35 On this very point they cite these verses, eternally belonging to the forbearing — sung by the great-souled Kāśyapa who himself possessed forbearance, O Kṛṣṇā.

3.30.36 Forbearance is dharma; forbearance is sacrifice; forbearance is the Vedas; forbearance is sacred learning. He who knows it thus is worthy of bearing all things.

3.30.37 Forbearance is Brahman; forbearance is truth; forbearance is what has been and what will be; forbearance is austerity; forbearance is purity; and by forbearance the world is upheld.

3.30.38 The forbearing surpass the worlds of those who know Brahman, and the worlds of the ascetics, and even those of the knowers of sacrifice.

3.30.39 Forbearance is the energy of the energetic; forbearance is Brahman for the ascetics; forbearance is truth for the truthful; forbearance is charity; forbearance is renown.

3.30.40 How could one like me abandon such forbearance, O Kṛṣṇā — forbearance in which Brahman, truth, sacrifices, and all the worlds are established? The worlds of sacrificers are enjoyed by sacrificers, and those other worlds likewise by the forbearing.

3.30.41 A wise man must always be forbearing. For when one forbears all things, he attains to Brahman.

3.30.42 This world belongs to the forbearing, and the next world too belongs to the forbearing. Here they attain honor, and in the beyond they attain an auspicious course.

3.30.43 Those men whose anger is always slain by forbearance — they attain the highest worlds. Therefore forbearance is considered supreme.

3.30.44 Thus were sung by Kāśyapa these verses, eternally belonging to the forbearing. Having heard these verses on forbearance, be content, Draupadī — do not be angry.

3.30.45 The grandfather, the son of Śaṃtanu, will honor peace; the preceptor, Vidura the Kṣattā, will counsel peace; and Kṛpa and Saṃjaya will likewise counsel peace.

3.30.46 Somadatta, Yuyutsu, and the son of Droṇa likewise, and our grandfather Vyāsa — all speak of peace always.

3.30.47 Being constantly urged toward peace by these men, it is my belief that the king will return the kingdom — unless greed destroys him.

3.30.48 This dreadful time has come for the destruction of the Bhāratas — this I have always known with certainty, even from before, O passionate one.

3.30.49 Suyodhana does not find forbearance thus, thinking "he does not deserve it." But I think "I am worthy of it" — and therefore forbearance finds me.

3.30.50 This is the conduct of the self-possessed; this is the eternal dharma — forbearance and non-cruelty. I will practice this straightforwardly.

3.31.1 Draupadī said: Homage to Dhātar and Vidhātar, who have created delusion in you! For when your ancestral and patrimonial duty should have been upheld, your mind has turned otherwise.

3.31.2 A man does not attain prosperity here by dharma and non-cruelty, nor by forbearance, nor by straightforwardness, nor ever by compassion.

3.31.3 If this unbearable misfortune has come upon you, O Bhārata — misfortune that neither you nor these your mighty brothers deserve —

3.31.4 — for neither then nor now, O Bhārata, has there ever been anything dearer to you than dharma — even dearer than life itself —

3.31.5 — your kingdom is for the sake of dharma, and your very life is for the sake of dharma — the Brāhmaṇas, the elders, and the gods all know this —

3.31.6 — it is my belief that you would abandon Bhīmasena, Arjuna, the sons of Mādrī, and even me, but that you would not abandon dharma.

3.31.7 "Dharma, when protected, protects the king who guards dharma" — thus have I heard from the noble ones. But I believe dharma does not protect you.

3.31.8 For your mind, O tiger among men, is single-mindedly fixed on dharma forever; it follows you always like a man's own shadow.

3.31.9 You never despised your equals, much less those who were better than you. Having obtained the entire earth, your pride never grew.

3.31.10 With svāhā-offerings, svadhā-offerings, and acts of worship, O Pārtha, you perpetually honored the twice-born, the deities, and the ancestors.

3.31.11 The Brāhmaṇas were always gratified by you with all their desires, O Pārtha; the ascetics, those intent on liberation, and the householders too, O Bhārata.

3.31.12 You give iron vessels to the forest-dwellers; there is nothing in your house that cannot be given to Brāhmaṇas.

3.31.13 That which is offered at the close of the Vaiśvadeva rite morning and evening — having given that to guests and servants, O king, you live on what remains.

3.31.14 Sacrificial rites, animal offerings, optional and occasional ceremonies, domestic fire sacrifices, and the daily performance of sacrificial duties — all these continue.

3.31.15 Even here in this great wilderness, desolate and frequented by bandits, though you have left your kingdom and dwell in exile, your dharma does not decay.

3.31.16 The Aśvamedha, the Rājasūya, the Puṇḍarīka, and the Gosava — you have performed even these great sacrifices with abundant gifts of honor.

3.31.17 O king, with a clouded mind at the calamitous dice defeat, you were vanquished — your kingdom, your wealth, your weapons, your brothers, and even me.

3.31.18 For one who is upright, gentle, generous, modest, and truthful — how did a mind born of addiction to dice come to descend upon you?

3.31.19 Extreme delusion overtakes me and my heart is seared within, witnessing this suffering of yours and such a calamity as this.

3.31.20 On this topic they cite this ancient tale: the world abides under the sway of the Lord, not under the power of one's own self.

3.31.21 The Creator alone indeed apportions pleasure and pain, the pleasant and the unpleasant, for all beings — the Lord who is supreme, who emits the seed from the beginning.

3.31.22 Just as a wooden puppet, O hero among men, when set in motion, moves its limb after limb, so too, O king, does He move these creatures.

3.31.23 Like the sky pervading all beings, O descendant of Bharata, the Lord here ordains both the auspicious and the evil.

3.31.24 Like a bird bound by a string, this creature is controlled and powerless; standing under the sway of the Lord, it is master neither of others nor of itself.

3.31.25 Like a gem threaded on a string, like a bull led by the nose-rope — it follows the Creator's command, for it is constituted of Him alone and wholly surrendered to Him.

3.31.26 This human being is not self-governed for any span of time, like a tree fallen from its bank into the midst of a current.

3.31.27 This ignorant creature is not master of its own pleasure and pain; impelled by the Lord, it may go to heaven or even to hell.

3.31.28 Just as the tips of grass come under the sway of the mighty wind, so all beings come under the sway of the Creator, O descendant of Bharata.

3.31.29 Engaging beings in noble actions or again in sin, the Lord pervades and moves through all creatures — yet He is not perceived as such.

3.31.30 This body, known as the field, is merely the instrument of the Creator — through it the all-pervading Lord causes actions of auspicious and inauspicious fruit to be performed.

3.31.31 Behold this power of illusion fashioned by the Lord — He who slays beings by means of other beings, having deluded them with His own māyā.

3.31.32 Things are seen one way by the sages who behold the Veda, yet they turn out otherwise — like the gusts of the wind.

3.31.33 Men indeed think of those various things one way, yet the Lord makes and unmakes them in quite another way.

3.31.34 Just as wood may be split by wood, stone by stone, and iron by iron — all inert and insensate —

3.31.35 — so that blessed God, the Self-Existent, the great Progenitor, slays beings by means of other beings, assuming a disguise, O Yudhiṣṭhira.

3.31.36 Joining and separating — this Lord who acts as He wills, the Blessed One, sports with beings as a child with toys.

3.31.37 The Creator does not behave toward creatures as a mother or father would, O king; He acts as if impelled by wrath, like any ordinary person.

3.31.38 Seeing the noble, the virtuous, the modest ground down in livelihood, while the ignoble are prosperous — I am overwhelmed, as it were, with anguish.

3.31.39 Seeing this calamity of yours and the prosperity of Suyodhana, I reproach the Creator, O Pārtha, who looks on unequally.

3.31.40 Having bestowed fortune on the son of Dhṛtarāṣṭra, who transgresses the codes of the noble, who is cruel, greedy, and contemptuous of dharma — what fruit does the Creator enjoy?

3.31.41 If the deed follows its doer and does not go to another, then surely the Lord is stained by that sinful act.

3.31.42 Or if a sinful deed done does not return to its doer, then mere force is the only cause in this world — and I grieve for the powerless.

3.32.1 Yudhiṣṭhira said: O Yājñasenī, what you have spoken is eloquent, adorned with varied phrases, and smooth — we have heard it; yet you speak in the manner of an atheist.

3.32.2 I do not practice dharma in quest of its fruits, O princess; I give because it is to be given, I sacrifice because it is to be sacrificed.

3.32.3 Whether there be fruit in this or not — whatever a man living as a householder ought to do, O Kṛṣṇā, I do that to the best of my ability.

3.32.4 I practice dharma, O fair-hipped one, not for the sake of its fruit; not transgressing the scriptures, looking to the conduct of the virtuous — it is dharma alone, O Kṛṣṇā, to which my mind is held by its very nature.

3.32.5 He who wishes to milk dharma of its fruit does not attain the fruit of dharma; and he who, after practicing it, doubts it out of atheism, being of sinful mind — he too does not.

3.32.6 Do not excessively doubt dharma out of arrogance or pride; a man who excessively doubts dharma is destined for the state of beasts.

3.32.7 He of weak spirit for whom dharma or the teaching of the seers would be a matter of excessive doubt — he falls away from the undying, undecaying world, as a śūdra falls away from the Veda.

3.32.8 One who is a student of the Veda, devoted to dharma, born of an illustrious family — him should kings who walk in dharma employ among the elders.

3.32.9 He is more wicked than śūdras — especially more so than thieves — that dull-witted transgressor of scripture who excessively doubts dharma.

3.32.10 For you have seen with your own eyes the great ascetic, the seer Mārkaṇḍeya of immeasurable spirit, who has attained long life through dharma.

3.32.11 Vyāsa, Vasiṣṭha, Maitreya, Nārada, Lomaśa, Śuka, and other accomplished seers of pure minds — all have attained perfection through dharma alone.

3.32.12 You see these very ones with your own eyes — endowed with divine yoga, capable of curse and benediction, weightier even than the gods.

3.32.13 These very ones, resplendent as immortals, whose understanding is grounded in direct scriptural knowledge, always declare dharma first as what must be done by me.

3.32.14 Therefore, O auspicious one, you should not revile the Creator or dharma itself with a mind clouded by passion, nor should you doubt them.

3.32.15 He who excessively doubts dharma finds no authority in anything else; puffed up with himself as his own authority, he is contemptuous of the good.

3.32.16 The fool thinks that only this — what is witnessed by the world and bound up with the pleasure of the senses — is all there is, and falls into delusion regarding what lies beyond.

3.32.17 There is no expiation for him who excessively doubts dharma; brooding, that wretch and sinner does not attain the higher worlds.

3.32.18 He who transgresses all authority, reviles the import of the Vedic scriptures, and follows desire and greed — that fool goes to hell.

3.32.19 But he who is always resolute in mind, who resorts to dharma alone without doubting, O auspicious one — he attains eternity in the world beyond.

3.32.20 He who transgresses the authority of the seers, does not protect the duties of dharma, and oversteps all scriptures — that fool finds no welfare across his births.

3.32.21 O Kṛṣṇā, do not excessively doubt the dharma practiced by the disciplined, the ancient teaching proclaimed by the all-knowing, all-seeing seers.

3.32.22 Dharma alone is the raft — there is no other — for those going to heaven, O Draupadī; it is the vessel, like a merchant's ship reaching the far shore of the ocean.

3.32.23 If dharma, when practiced by those who walk in dharma, were to bear no fruit, this blameless world would sink into groundless darkness.

3.32.24 Men would not attain liberation, they would live the life of beasts, they would be joined only with destruction, and they would attain nothing of value.

3.32.25 Austerity, celibacy, sacrifice, study, generosity, and uprightness — if all these were indeed fruitless —

3.32.26 — then neither those here nor those far beyond would practice dharma; this would be utter deceit if all these acts were fruitless.

3.32.27 The seers and the gods, the gandharvas, asuras, and rākṣasas — lords all — for what reason would they practice dharma with devotion?

3.32.28 Knowing the Creator here to be the giver of fruit in the certain highest good, they practice dharma, O Kṛṣṇā — for that is the eternal dharma.

3.32.29 And this dharma is indeed fruitful; dharma is not said to be fruitless — for the fruits of learning and likewise of austerities are visibly seen.

3.32.30 Know this to be so in your own case, O Kṛṣṇā, as it has been heard; you also know how the valiant Dhṛṣṭadyumna was born.

3.32.31 This much is sufficient illustration, O bright-smiling one — that there is fruit to actions; the wise man is satisfied even by a small example.

3.32.32 For the ignorant who lack understanding are never satisfied even by much; for them there is no solace born of dharma or of action after death.

3.32.33 The arising of the fruit of actions — both meritorious and sinful — their origin and their dissolution: these are the secret mysteries of the gods, O passionate one.

3.32.34 No one whatsoever knows these things — creatures are bewildered in this matter; these are to be kept hidden by the gods, for the deities have concealed their mysteries.

3.32.35 Slender-limbed, of good vows, their sins burned away by austerity, endowed with serene minds — such brāhmaṇas indeed behold these things.

3.32.36 Dharma should not be doubted because its fruit is not visible, nor should the gods be doubted; one should sacrifice with diligence and give without envy.

3.32.37 "There is fruit to actions" — thus runs this eternal dharma; Brahmā declared it to his sons, and the seer Kaśyapa knows it.

3.32.38 Therefore, O Kṛṣṇā, let your doubt vanish like mist; resolve that all this exists, and abandon the disposition of atheism.

3.32.39 Do not revile the Lord, the Creator of all beings; learn from Him, bow to Him — let such a disposition as this not be in you.

3.32.40 By whose grace His devotee, though mortal, attains immortality — O Kṛṣṇā, do not speak ill in any way of that supreme divinity.

3.33.1 Draupadī said: I do not disrespect dharma, nor do I blame it in any way, O Pārtha; how should I disrespect the Lord, the Progenitor of creatures?

3.33.2 Know me to be speaking thus in grief, O descendant of Bharata; and I shall lament yet further — hear that from me with a peaceful mind.

3.33.3 Action must indeed be performed in this world by one who is born, O crusher of foes; for it is only the immobile that live without action — not other beings.

3.33.4 From the drinking of the mother's breast right up to the approach of death's bed, mobile creatures gain their livelihood through action, O Yudhiṣṭhira.

3.33.5 Among mobile creatures, men in particular, O bull of the Bhāratas, desire to obtain livelihood through action — both here and after death.

3.33.6 All beings know exertion, O descendant of Bharata; they enjoy the visible fruit of actions, witnessed by the world.

3.33.7 I see creatures living by their own exertion — even the Creator and the Ordainer do so, like this heron standing in the water.

3.33.8 Perform your own duty; do not be despondent; be armored by action. For among a thousand men, he who knows what is to be done — whether he be or not — truly is.

3.33.9 And even for him there would be something to be done — in increase and in protection; for even the Himālaya decays when eaten away without replenishment.

3.33.10 All creatures would perish if they were not to perform action; and even if we see men performing action whose fruit is nil, they know no other way whatsoever to sustain life in this world.

3.33.11 He who in the world is wholly given to fate, and he who insists only on willful exertion — both of these are base; the intelligence that abides in action is to be praised.

3.33.12 For he who, relying on fate, sleeps in ease without any effort, sinks down in utter foolishness like an unbaked pot in water.

3.33.13 Likewise he who is governed by willfulness, though capable of action, sits doing nothing — he would not live long, like a weak man without a protector.

3.33.14 When any man whatsoever attains a result without apparent cause, they attribute it to willful effort; yet that effort truly belongs to no one in particular.

3.33.15 And whatever a man obtains that is called fate, O Pārtha, which comes by divine ordinance — that is certainly declared to be destiny.

3.33.16 Whatever fruit a man attains by his own action, directly seen with the eye — that is remembered as human effort.

3.33.17 Another, acting by natural disposition, obtains results without apparent cause — know that fruit to be the product of inherent nature, O best of men.

3.33.18 Thus what a man obtains through willful effort, fate, natural disposition, and action — all that fruit is the result of deeds done in a former life.

3.33.19 For the Creator himself, as the lord, through those very causes, ordains and distributes here below the fruit of former deeds for men.

3.33.20 Whatever good or evil this man does — know that to be ordained by the Creator, the arising of the fruit of former karma.

3.33.21 This body is the instrument for his deeds in each action; as the Creator impels it, so this man acts helplessly.

3.33.22 In each and every task the Great Lord is the director; all beings, O son of Kuntī, he causes to act even against their will.

3.33.23 Having resolved upon goals in the mind, a wise man thereafter attains them through action guided by his intellect — he himself is the cause therein.

3.33.24 The deeds of men cannot even be enumerated, O bull among men; the success of households and cities is indeed caused by human effort.

3.33.25 As oil lies in the sesame seed, milk in the cow, fire latent in the wood — a wise man should discern these through intelligence, and also the means for their extraction.

3.33.26 Thereafter he proceeds to the means for its accomplishment; creatures here below subsist on that success born of their actions.

3.33.27 Work done by a skilled person is determined by the doer to be well done; that done by the unskilled is known to be deficient — one perceives this clearly through the distinction.

3.33.28 There would be no fruit of sacred rites and charitable works, no pupil, no teacher — if this man were without agency in matters accomplished by action.

3.33.29 Solely because of agency is a man praised when his action succeeds; likewise he is blamed when it fails — how then can action be destroyed here?

3.33.30 Some say everything arises from willful effort alone; others say from fate alone; some say from human endeavor — this is declared as threefold.

3.33.31 Others again hold that one should not act on this basis alone — everything unseen exists, and so do fate and willful effort; for from both willful effort and fate is seen the continuity of results.

3.33.32 Something from fate, something from willful effort, something from one's own action — a man obtains his fruit; there is no fourth cause, so declare the wise who know the truth.

3.33.33 Likewise the Creator who bestows desired and undesired fruits upon beings — if he did not exist, there would be no one wretched among beings.

3.33.34 Whatever purpose a man desires and acts to achieve — that would bear fruit in every case, if there were no prior deeds.

3.33.35 Those men who do not perceive success in results through these three doors, and likewise the arising of failure — they are as the common people are.

3.33.36 "Action indeed must be done" — this is Manu's firm conclusion; for one who is wholly indifferent to effort is completely overwhelmed.

3.33.37 For the one who acts here generally finds success, O Yudhiṣṭhira; but a lazy man never anywhere attains unqualified achievement of results.

3.33.38 When something proves impossible, the means of expiation is still to be observed; and when one has done what can be done, O king of kings, freedom from debt is thereby attained.

3.33.39 Ill-fortune enters that man who lies sleeping in idleness; the capable man, obtaining results without doubt, enjoys prosperity.

3.33.40 Wise men devoted to action, freed from doubt, choose the uncertain adverse outcome over the certain one; they never rest anywhere in absolute certainty.

3.33.41 For a definite misfortune prevails over us at this moment; yet if you were steadfastly engaged in action, there is no certainty it would remain so.

3.33.42 Or perhaps success itself would come, and great glory to you as well as to Vṛkodara, to Bībhatsu, and to the twin brothers.

3.33.43 The actions of others bear fruit; so too might ours again — one who has done the work understands in time what fruit it yields.

3.33.44 The farmer splits the earth with his plough alone and sows his seed, then sits silent — the rain-cloud is the cause therein.

3.33.45 If the rain should not favor this farmer, yet some other man acts — he may say, "All that was done has been done by me."

3.33.46 "If that proves fruitless for us, there is no fault in us anywhere" — having reflected thus, the wise man should not blame himself in that matter.

3.33.47 "Though I act, no achievement of purpose comes to me" — O Bhārata, despondency must not be indulged on this account; for action has only these two outcomes: either success or failure; inaction is otherwise.

3.33.48 For it is through the convergence of many factors that action succeeds; when a quality is absent the fruit is deficient or entirely absent; yet in non-commencement no fruit and no merit are seen at all, O Acyuta.

3.33.49 A wise man employs place, time, means, and auspicious observances for prosperity through his intelligence, according to his capacity and his strength.

3.33.50 That must be done with diligence; an instructor of valor — in the application of action, all is indeed valor.

3.33.51 Whoever a wise man, reflecting well, regards as superior in many virtues — by conciliation alone let him seek his aim from that one, and apply his action accordingly.

3.33.52 Or let him await that one's misfortune or destruction, O Yudhiṣṭhira — even an ocean or a mountain meets its end; what then of one subject to mortal law?

3.33.53 A man who is constantly devoted to effort, while looking for the openings of others, attains freedom from debt both toward others and toward himself.

3.33.54 Nor should a man ever despise himself; for one who has held himself in contempt will not find prosperity, O Bhārata.

3.33.55 Thus is success in the world constituted, O Bhārata; the varied movement of success has been described according to the divisions of time and circumstance.

3.33.56 My father formerly lodged a learned brahmin with him; that brahmin spoke this very teaching to my father, O bull of the Bhāratas.

3.33.57 He formerly had my brothers learn the statecraft taught by Bṛhaspati; I heard their discourse on this very topic at home at that time.

3.33.58 He spoke to me consolingly, O king, as I came eager for activity and sat in my father's lap attending respectfully, O Yudhiṣṭhira.

3.34.1 Vaiśaṃpāyana said: Having heard the words of Yājñasenī, Bhīmasena, exceedingly impatient, sighing deeply, approached and spoke angrily to the king.

3.34.2 "Go forth on the righteous path of kingship, befitting good men — what is the use for us, bereft of dharma, pleasure, and wealth, in dwelling in the forest of austerity?

3.34.3 That kingdom was not taken from us by dharma, nor by honesty, nor by might; it was taken by Duryodhana resorting to the fraud of the dice.

3.34.4 As a jackal takes the prey of lions, as the weak takes the food of the strong, as a glutton seizes leftovers — so our kingdom has indeed been stolen.

3.34.5 Concealed by a pretense of dharma, having abandoned wealth — the source of dharma and pleasure — why, O king, do you torment yourself in these hardships?

3.34.6 Through compliance with your command, as we watched helplessly, our kingdom was stolen — though it was protected by the Gāṇḍīva-bowman and could not have been taken even by Indra.

3.34.7 Like bilva fruits taken from the crippled, like cows taken from the lame — our sovereignty has been stolen while we live, because of you.

3.34.8 Saying 'this is your wish' — we have accepted such a great calamity as this, O Bhārata, you who are devoted to dharma and pleasure.

3.34.9 We are causing our own allies to wither and giving joy to our enemies, restraining ourselves under your command, O bull of the Bhāratas.

3.34.10 That we did not at that very moment slay these sons of Dhṛtarāṣṭra, having taken up your command — that evil deed torments us.

3.34.11 Now look upon this life of wandering in the forest as your own — O king, this way of living unworthy of heroes, not pursued by those who stand in strength.

3.34.12 This way of life neither Kṛṣṇa nor Bībhatsu nor Abhimanyu nor Sṛñjaya approves — nor do I, nor do the two sons of Mādrī.

3.34.13 You are ever worn thin by vows, saying 'dharma, dharma' — have you, O king, through despondency fallen into the life of a eunuch?

3.34.14 Base men, unable to bring prosperity for themselves, resort to despondency — fruitless and destructive of everything — for their own pleasure.

3.34.15 Yet you are far-sighted and capable, perceiving manliness in yourself — yet being devoted to non-cruelty, O king, you do not recognize what is harmful.

3.34.16 These sons of Dhṛtarāṣṭra consider us, though enduring and truly virtuous, to be simply incapable — that is the sorrow; death in battle would not be.

3.34.17 If, fighting there without crookedness and without retreat, total death would be better — we would gain the worlds hereafter.

3.34.18 Or else, slaying them ourselves, O bull of the Bhāratas, we would take back the entire earth — even so that is indeed the better course for us.

3.34.19 In every way this is what we must do — we who follow our own dharma, who desire vast glory, who wish to repay our enmity.

3.34.20 For those fighting in their own cause, when the nature of their duty is known and the kingdom has been seized by others — praise alone is fitting, not blame.

3.34.21 That dharma whose purpose is the wasting of friends and of oneself — that, O king, is called calamity, not dharma; that is false dharma.

3.34.22 A man perpetually devoted to dharma who yet abandons dharma when weakened by it — dharma and wealth leave him entirely, like a dead man's joys and sorrows.

3.34.23 He whose dharma bears nothing but suffering in the cause of dharma — he is no wise man; he does not know the meaning of dharma, as a blind man knows not the radiance of the sun.

3.34.24 He for whom wealth exists solely for wealth's own sake — he too is not wise about wealth; he is like a hired man guarding a forest: the forest is his in name only.

3.34.25 He who pursues wealth beyond measure and does not practice the other two — he is fit to be slain by all beings and is despised like a killer of a brahmin.

3.34.26 He who is always in pursuit of pleasure and does not practice the other two — his friends perish and he falls away from both dharma and wealth.

3.34.27 For him who is bereft of dharma and wealth, destruction at the end of pleasure is certain — like a fish delighting in water when the water runs dry.

3.34.28 Therefore the wise are never negligent in the constant pursuit of dharma and wealth; for the nature of pleasure is like the fire-drill of fire — the fire of desire springs from dharma and wealth.

3.34.29 Wealth is in every way rooted in dharma, and dharma in its turn depends on the support of wealth — know these two as each other's source, like the cloud and the ocean.

3.34.30 The delight that arises from the conjunction of the object of material sense with the senses — that is desire, a mental resolve; it has no body of its own.

3.34.31 The man who seeks wealth, O king, attains great dharma; the man who seeks pleasure attains wealth as well; but from pleasure alone nothing other than pleasure is obtained.

3.34.32 For desire does not accomplish any further desire — that is its only fruit; as from consuming a fruit one gets only ash from the wood — so says the wise man.

3.34.33 Just as a fowler kills these birds, O king, so does one who harms living beings — this is the very form of unrighteousness among those who do violence to creatures.

3.34.34 He who, out of desire and greed, does not perceive the operation of dharma — that evil-minded one is fit to be slain by all living beings, both in the next world and in this one.

3.34.35 Clearly, O king, you know the meaning of the acquisition of wealth; you know its nature and its many corruptions as well.

3.34.36 Its loss or destruction — whether by old age or death — is considered a misfortune; and that misfortune now abides with us.

3.34.37 The delight that arises from the objects of the five senses, the mind, and the heart — that, in my understanding, is desire (kāma), and it is the highest fruit of action.

3.34.38 Having thus separately observed dharma, artha, and kāma, a man should not be devoted solely to dharma, nor solely to artha, nor solely to kāma — he should always pursue all three.

3.34.39 One should practise dharma in the morning, wealth in the midday, and pleasure in the evening — this, day by day, is the rule laid down by the scriptures.

3.34.40 In youth one should practise pleasure first, wealth in the middle years, and dharma in old age — such, at each stage of life, is the rule prescribed by the scriptures.

3.34.41 The wise man, best among those who speak rightly about dharma, artha, and kāma, knowing the proper time, should apportion and pursue all three in their proper seasons.

3.34.42 Liberation is the highest good for those who seek happiness, O king; or else, O joy of the Kurus, one should attain it by applying intelligence together with the proper means.

3.34.43 Therefore, O king, let this be done quickly, or let attainment be achieved; for the life of one trapped in affliction is like the life of a sick man — all suffering.

3.34.44 Dharma is known to you and you have ever practised it; your friends, who know you, praise and urge you to action.

3.34.45 Giving, sacrifice, honouring the good, preserving the Vedas, and uprightness — this is the highest dharma, O king, and it bears fruit both here and in the hereafter.

3.34.46 This cannot be practised by one devoid of wealth, O king; and all the other virtues too, O tiger among men, would be complete only if one has the means.

3.34.47 The world is rooted in dharma, O king; nothing is superior to dharma; and dharma, O king, can only be practised through great wealth.

3.34.48 Wealth cannot be acquired by begging, nor by cowardice, nor at any time by the mind of one who thinks only of dharma, O king.

3.34.49 For you, begging — by which a brahmin may prosper — is forbidden; strive therefore to acquire wealth through your own energy alone, O bull among men.

3.34.50 Begging is not prescribed for a kshatriya, nor is the livelihood of a vaishya or shudra; for a kshatriya especially, dharma lies in his own innate strength.

3.34.51 The wise and learned call only the noble path dharma; adopt the noble course — you should not remain at a lesser level.

3.34.52 Understand well, O lord of kings; you know the eternal laws of dharma. You were born to perform fierce deeds, before which people tremble.

3.34.53 The fruit arising from the protection of subjects is not blameworthy for you; this eternal dharma, O king, has been ordained for you by the Creator.

3.34.54 Therefore, O Pārtha, if you deviate from this you will become a laughingstock in the world; for deviation from one's own dharma is not praised among men.

3.34.55 Make your heart that of a kshatriya; cast off this slackness of mind; relying on your valour, O son of Kuntī, bear the yoke like a draught-ox.

3.34.56 Never did any king conquer the earth, O king, by being devoted to dharma alone, nor did he achieve prosperity, nor recover royal fortune.

3.34.57 Indeed, by surrendering himself as prey to many petty and greedy minds, one obtains a kingdom through cunning, just as the porcupine obtains its food.

3.34.58 Even the asuras — elder-born and vastly prosperous in every way — were completely defeated by the gods through cunning strategy, O bull of the Pāṇḍavas.

3.34.59 Knowing thus that everything belongs to the strong, O lord of the earth, slay your enemies, O mighty-armed one, by resorting to consummate strategy.

3.34.60 There is no warrior in battle equal to Arjuna among bowmen, nor will there ever be; and no man is or will be my equal as a wielder of the mace.

3.34.61 Even a man of great strength wages war through courage of spirit, O king, not through mere size, not through enthusiasm alone — be grounded in spirit, O Pāṇḍava.

3.34.62 For courage of spirit is the root of all prosperity; what is otherwise is false; it does not endure, just as the shade of a tree in winter does not persist.

3.34.63 One who desires greater wealth must give up lesser wealth — by the analogy of the seed, O son of Kuntī; let there be no doubt in you on this point.

3.34.64 But where, by spending wealth, only equal wealth ��� and no increase — would be obtained, no transaction should be made there; that would be mere futile scratching like a donkey.

3.34.65 In the same way, O lord of men, a man who gives up a lesser dharma gains a greater dharma; he is surely to be considered wise.

3.34.66 The wise sow division among an enemy's allies; the enemy, deserted by his divided allies, is weakened and brought under control.

3.34.67 Even a very powerful man wages war through spirit, O king; not through exertion alone, nor through sacrificial offerings, does one bring all subjects under one's sway.

3.34.68 In every way, even a powerful enemy can be slain by weak ones acting in concert — just as a honey-bee is killed by a swarm of other bees.

3.34.69 Just as the sun, O king, both nourishes and consumes all subjects with its rays, so too be you like the sun.

3.34.70 This too is an ancient austerity, as we have heard, O king — the dutiful protection of the earth as our forefathers performed it.

3.34.71 It is said that the radiance might depart from the sun and Lakṣmī from the moon — thus the world concludes upon seeing your present distress.

3.34.72 Assemblies filled with talk — praise of you and reproach of the other — have gathered separately in various places, O king.

3.34.73 And this above all, O king: your elders and brahmins, assembled here, speak joyfully of your steadfastness to truth.

3.34.74 That you have spoken no falsehood — neither out of delusion, nor meanness, nor greed, nor fear, nor desire, nor for the sake of gain.

3.34.75 Whatever sin a king incurs in the course of conquering the earth — all of that he afterwards washes away through sacrifices with generous fees.

3.34.76 By giving villages and thousands of cows to brahmins, O king, one is freed from all sins — just as the moon is freed from darkness.

3.34.77 All the citizens and countryfolk — young and old together — for the most part praise you, O Yudhiṣṭhira, O joy of the Kurus.

3.34.78 As milk poured into a dog's skin, or the Veda lodged in a low-born man, as truth in a thief, as strength in a woman — so is kingship in Duryodhana.

3.34.79 This saying has long circulated in the world, O Bhārata; even women and children repeat it as though it were a sacred recitation.

3.34.80 Therefore let Your Honour mount the chariot equipped with all accessories and march forth swiftly — to achieve long-awaited prosperity.

3.34.81 Having the foremost brahmins recite auspicious verses this very day, set out for Hāstinapura, surrounded by your brothers who are firm-bowed and skilled in weapons — heroes like venomous serpents, like Indra the slayer of Vṛtra surrounded by the Maruts.

3.34.82 Crushing your enemies with your splendour as Indra crushed the asuras, O son of Kuntī, O mighty one, reclaim your sovereignty from the sons of Dhṛtarāṣṭra.

3.34.83 No mortal can endure the touch of the arrows loosed from the Gāṇḍīva bow, feathered with vulture plumes and swift as venomous serpents.

3.34.84 There is no hero, no elephant, no fine horse, O Bhārata, that could withstand the force of my mace when I am enraged in battle.

3.34.85 With the Sṛñjayas, the Kekayas, and the bull of the Vṛṣṇis at our side, how could we not win back the kingdom in battle, O son of Kuntī?

3.35.1 Yudhiṣṭhira said: Undoubtedly, O Bhārata, what you say is true; by piercing me with the darts of your words you wear me down. I do not reproach you for this contrary speech — for this calamity came upon us through my own transgression.

3.35.2 For I followed the dice, wishing to win back from Dhṛtarāṣṭra's son the kingdom with all its territory; but that rogue gambler — Subala's son, working for Suyodhana — played against me and defeated me.

3.35.3 That great illusionist Śakuni, the mountain prince, ever casting masses of dice in the assembly hall, defeated me — guileless as I was — by trickery; only then did I see the wrong of it, O Bhīmasena.

3.35.4 Had I truly seen Śakuni's dice for what they were — favouring desire, loaded and unloaded as he wished — my self-control might have been possible; but anger destroys a man's steadiness.

3.35.5 The self cannot be restrained by manhood, by pride, or by valour alone, dear one, when it is bound up in them. I do not blame your words, O Bhīmasena; I think that is how things were destined to be.

3.35.6 That son of Dhṛtarāṣṭra, desiring kingship, plunged us into this calamity and brought us to servitude, O Bhīmasena — even Draupadī, who had been our refuge, was brought to that state.

3.35.7 You know it, and so does Dhanaṃjaya — when we had come to the assembly hall for the second game of dice, what Dhṛtarāṣṭra's son said to me, before the Bhāratas assembled, as a single stake.

3.35.8 "Twelve years in the forest, O prince — as you know, O Ajātaśatru — and then a thirteenth year, moving unrecognised, concealed, with all your brothers in disguise."

3.35.9 "If the Bhāratas' spies learn of your living thus, dear one, you shall live equally many more years concealed; having decided that, agree to it, O Pārtha."

3.35.10 "If you pass this period undiscovered by spies, O king, having baffled my agents with cunning — I speak the truth here in the Kuru assembly — those five rivers, O Bhārata, shall be yours."

3.35.11 "And we, all brothers together, conquered by you — setting aside pleasures for the appointed time, we shall live thus" — so that king said before the Kurus. And I answered him: "So be it."

3.35.12 Then there was that wretched second gambling match; defeated in it, all of us were banished. And so we wander through lands and through difficult forests in this distressed condition.

3.35.13 And Suyodhana, desiring no peace, fell again under the sway of his anger and stirred up all the Kurus — and whoever else came under his influence.

3.35.14 Having made that agreement in the presence of the good — who would break it now for the sake of kingship? I think it worse than death for a noble man to rule the earth by transgressing dharma.

3.35.15 If you were going to do a heroic deed, you should have done it then — when in the gambling hall you reached for the iron bar, yearning to burn their arms, but were restrained by Phalguna. What wrong would there have been then, Bhīma?

3.35.16 Why did you not declare your manhood before the agreement was made? But now, having let the appointed moment pass, why do you speak to me so excessively at this late hour?

3.35.17 Even greater is my sorrow, O Bhīmasena — knowing in the dice hall the taste of poison itself — that I endured seeing Yājñasenī being dragged about. That is what was borne, O Bhīma.

3.35.18 But what was declared before the midst of the Kuru heroes cannot be undone today, O foremost of the Bhāratas; wait for the time of happiness to arise — like the sower of seeds waiting for the ripening of fruits.

3.35.19 For when one who has been previously wronged through treachery, knowing that enmity has flowered and fruited, takes full revenge through manly valour — then a hero truly lives in the world of the living.

3.35.20 And he attains full sovereignty in the world; I believe his enemies bow before him, his friends adore him with deep devotion, and they live in his service as the gods live in the service of Indra.

3.35.21 Know my vow, which is true: I choose dharma over immortality and over life itself; kingdom, sons, glory, wealth — all this does not equal even a fraction of truth.

3.36.1 Bhīmasena said: Making a pact with Time — the destroyer, the swift-winged, the endless, the immeasurable, the current that sweeps all away —

3.36.2 — you, a mortal bound by Time, think you can see Time directly? O great king, like foam it arises, and like fruit it falls.

3.36.3 He whose lifespan diminishes even by a blink of the eye — like collyrium powder falling from a needle's tip — why should he wait?

3.36.4 Only one who had unlimited life, or who truly knew its measure, who could see all things directly — only such a one might wait for the right time.

3.36.5 While we wait, O king, Time — having consumed thirteen years of our lives — will bring us to death itself.

3.36.6 Death is ever lodged within the body of every embodied being; therefore, before death comes, let us strive for the kingdom itself.

3.36.7 He who does not undertake a reckoning, who is indistinct though a lord of the earth — he who does not pursue vengeance against enemies sinks down like a cow (mired in mud).

3.36.8 The man of feeble courage and effort who does not requite enmity — I consider his birth fruitless, born as one born ill.

3.36.9 Your arms are as golden, O king, and renown is gained by slaying the enemy in battle and then enjoying the wealth won by those arms.

3.36.10 If a man, O king, O tamer of foes, were to go to hell in an instant for slaying the one who wronged him, that hell would be equal to heaven for him.

3.36.11 For the burning anguish born of indignation is more blazing than fire; scorched by it, I sleep neither by night nor by day.

3.36.12 And this Arjuna, son of Pṛthā — Bībhatsu, supreme in drawing the bowstring — sits utterly tormented, like a lion confined to a den.

3.36.13 He who alone surpasses all bowmen in the world — this very man holds back his inner heat and ardour like a great elephant restrained.

3.36.14 Nakula and Sahadeva, and our aged mother who bore heroes — wishing only for what pleases you, they sit as if dumb and mute.

3.36.15 All your kinsmen along with the Sṛñjayas wish only what is dear to you; I alone am utterly scorched, as is the mother of Prativindhya.

3.36.16 Whatever I say is indeed for the good of all; all have fallen into calamity, and all are eager for war.

3.36.17 There can be no more wretched calamity than this, O king — that our kingdom is seized by base men of little strength and is being enjoyed by them.

3.36.18 Seized by pity through a flaw of character, out of tenderness, O scorcher of foes, you endure these sufferings, O king — no one else praises this.

3.36.19 You are compassionate and have the nature of a brahmin — how were you born into the kshatriya class? For in this womb they are mostly born with fierce minds.

3.36.20 You heard the duties of kings as Manu proclaimed them — cruel, combined with deceit, prescribed, and devoid of peace.

3.36.21 When action is called for, O tiger among men, why do you sit like a snake on a bench, though endowed with intellect, valour, learning, and noble birth?

3.36.22 With a single handful of grass you wish to cover the Himālaya mountain — such is what you wish when you want to conceal us, O son of Kuntī.

3.36.23 A life of passing unrecognised, in disguise, for one so widely known on earth — it cannot be done by you, O Pārtha, any more than the sun can move hidden in the sky.

3.36.24 Like a great śāla tree in a marsh laden with branches, flowers, and leaves, like a white elephant — how can Jiṣṇu (Arjuna) pass about unknown?

3.36.25 And these two brothers who resemble lions, these young men who go together — Nakula and Sahadeva — how will they wander about unrecognised, O Pārtha?

3.36.26 Draupadī, the princess of sacred fame, the mother of heroes, widely renowned — how will Kṛṣṇā (Draupadī) wander unrecognised, O Pārtha?

3.36.27 And the people have known me since boyhood, O king; I see a life of concealment as impossible as hiding Mount Meru.

3.36.28 Likewise, many kings and princes devoted to Dhṛtarāṣṭra have been driven out of their kingdoms by us.

3.36.29 Those who have been wronged and expelled will not be pacified; they and those who seek their favour must inevitably do harm to us.

3.36.30 They too would deploy many spies against us in secret, and having identified us, would report us — that would be a very great danger for us.

3.36.31 We have duly dwelt in the forest for thirteen months by measure — reckon those as equivalent to that many full years.

3.36.32 There is a substitute month, as the wise declare — just as pūtika plants (are used) in place of soma; let it be done accordingly.

3.36.33 Or again, O king, one is released from sin by a single act of gratifying feeding of an honest ox that carries a good burden.

3.36.34 Therefore, O king, let your resolve be fixed on the slaying of enemies; for a kshatriya there is no other duty than battle.

3.37.1 Vaiśaṃpāyana said: Having heard the words of Bhīmasena, Yudhiṣṭhira, son of Kuntī, that tiger among men and scorcher of foes, sighed deeply and fell into thought.

3.37.2 Having reflected for a moment and determined what was to be done, he spoke these words to Bhīmasena without pause between syllables.

3.37.3 So it is, O mighty-armed one — as you say, O descendant of Bharata; but attend to this other matter of mine too, O one skilled in speech.

3.37.4 Those greatly sinful deeds that are undertaken through mere recklessness, O Bhīmasena, O descendant of Bharata — they come to grief.

3.37.5 Purposes succeed when well-counselled, well-executed, well-done, and well-considered, O mighty-armed one; and when they are thus, fate too becomes favourable.

3.37.6 But you, puffed up by pride in your strength, out of sheer impulsiveness, think this action should be undertaken by yourself alone — hear my view on that.

3.37.7 Bhūriśravas, Śala, and the mighty Jalasandha, Bhīṣma, Droṇa, Karṇa, and the valiant son of Droṇa —

3.37.8 — the sons of Dhṛtarāṣṭra, difficult to assail, headed by Duryodhana, all of them trained in weapons and perpetually set on aggression —

3.37.9 — and the kings and rulers whom we previously afflicted, who have now taken the Kaurava side and have developed affection for it —

3.37.10 — devoted to Duryodhana's welfare, not so devoted to ours, O descendant of Bharata — with full treasuries and endowed with strength, they will strive to protect him.

3.37.11 All the army of the Kauravas, together with their sons, ministers, and soldiers, have been given shares proportionate to their rank and enjoyed pleasures in every way.

3.37.12 Those heroes have been especially honoured by Duryodhana; they will lay down their lives in battle — this is my firm conviction.

3.37.13 Even if the conduct of Bhīṣma and Droṇa and the great-souled Kṛpa were equal toward us and toward them, O mighty-armed one —

3.37.14 — they must inevitably repay the royal salt (i.e., the king's benefaction), this is my view; therefore they will give up their lives in battle, even those lives so hard to relinquish.

3.37.15 All know the divine weapons; all are devoted to righteousness; they are unconquerable — this is my understanding — even by the gods with Indra at their head.

3.37.16 And there among them is Karṇa, the great warrior, always exultant and full of wrath, master of all weapons, irresistible, clad in impenetrable armour.

3.37.17 Without conquering all these foremost of men in battle, it is impossible for you to slay Duryodhana singlehanded, without allies.

3.37.18 I cannot attain sleep, O Vṛkodara (Bhīma), when I reflect on the swiftness of the charioteer's son (Karṇa) which surpasses all bowmen.

3.37.19 Hearing this speech, Bhīmasena, extremely wrathful by nature, became disheartened and frightened, and said nothing at all.

3.37.20 While those two Pāṇḍavas were thus conversing together, the great yogin Vyāsa, son of Satyavatī, arrived.

3.37.21 Having approached and been duly honoured by the Pāṇḍavas, he spoke these words to Yudhiṣṭhira, that best of speakers.

3.37.22 O Yudhiṣṭhira, O mighty-armed one, I know what is in your heart and mind; it is because of this wisdom that I have come quickly, O bull among men.

3.37.23 The fear of Bhīṣma, Droṇa, Kṛpa, Karṇa, and the son of Droṇa, O descendant of Bharata, O slayer of enemies — that which revolves in your heart —

3.37.24 — that I will destroy for you by a means prescribed by scriptural rule; having heard it, take courage and implement it through action.

3.37.25 Then the son of Parāśara (Vyāsa), skilled in speech, led Yudhiṣṭhira aside in private and spoke to him these words full of pertinent meaning.

3.37.26 The supreme time of your welfare has arrived, O best of the Bhāratas — the time when Arjuna, Dhanaṃjaya son of Pṛthā, will overcome the enemies in battle.

3.37.27 Receive this knowledge called Pratismṛti (the Recollection) which I now declare — it is as if success itself made incarnate; I speak it to you as a supplicant, and having obtained it, the mighty-armed Arjuna will accomplish his purpose.

3.37.28 For the sake of weapons let him approach Mahendra (Indra), Rudra, Varuṇa, the Lord of Wealth (Kubera), and the King of Dharma (Yama), O Pāṇḍava; for he is capable of seeing the gods through both austerity and valour.

3.37.29 This one (Arjuna) is a seer of great splendour, accompanied by Nārāyaṇa; he is ancient, eternal, divine — a portion of Viṣṇu, everlasting.

3.37.30 Having received the weapons from Indra, from Rudra, and from the guardians of the worlds, the mighty-armed one will accomplish a great deed.

3.37.31 And from this forest, O son of Kuntī, let another forest be sought out — whatever would be fitting for your residence, O lord of the earth.

3.37.32 For a prolonged stay in one place would not be pleasing, and it would cause disturbance to the peaceful ascetics living there.

3.37.33 There would also be the consumption of game and the depletion of plants and herbs; and you are supporting many brahmin scholars versed in the Vedas and their branches.

3.37.34 Having spoken thus, the blessed lord (Vyāsa), the knower of the truth of yoga, imparted to the pure supplicant the unsurpassed knowledge of yoga.

3.37.35 The wise Vyāsa, son of Satyavatī, having imparted it to the King of Dharma and having taken leave of the son of Kuntī, vanished there and then.

3.37.36 But Yudhiṣṭhira, righteous in soul, that wise one, restrained in mind, retained that sacred knowledge, practising it repeatedly from time to time.

3.37.37 Gladdened by Vyāsa's words, he then departed from Dvaitavana forest and went to the forest named Kāmyaka on the bank of the Sarasvatī.

3.37.38 O great king, brahmin scholars versed in the syllables of learning, endowed with austerity, followed him, as the sages follow the lord of the gods.

3.37.39 Having reached Kāmyaka, those bulls of the Bharata line, great-souled, along with their ministers and followers, settled there again.

3.37.40 There they dwelt for some time, O king, those men of firm resolve, those heroes devoted to the science of archery, listening to the highest Veda.

3.37.41 Ranging the forest in daily hunting, seeking game with pure arrows, they made oblations to the ancestors, the gods, and the brahmins according to injunction.

3.38.1 Vaiśaṃpāyana said: Then, after some time had passed, King Dharmarāja Yudhiṣṭhira, recalling the sage's instruction, spoke these words.

3.38.2 In a secluded place, touching him with his hand, smiling gently, he addressed Arjuna, that bull of the Bhāratas, whose wisdom is well-known.

3.38.3 Having reflected for a moment on their forest exile, the dharma-king, tamer of foes, spoke these words to Dhanaṃjaya in private.

3.38.4 In Bhīṣma, Droṇa, Kṛpa, Karṇa, and the son of Droṇa, O descendant of Bharata — in these five today is established the four-footed science of archery.

3.38.5 The Brahmā, divine, and demoniac (classes of weapons), along with their application and remedy, and the deployment of all weapons — they know all this in its entirety.

3.38.6 All of them have been conciliated by the son of Dhṛtarāṣṭra, given their portions, and satisfied; he behaves toward them as if they were his gurus.

3.38.7 And his conduct toward all warriors is ever excellent; honoured at the proper time, they will not fail to exert their full strength.

3.38.8 Today this entire earth follows under Duryodhana's sway; on you our refuge rests, on you the burden is placed — in that regard I see a task that the present time calls for, O tamer of foes.

3.38.9 From Kṛṣṇadvaipāyana (Vyāsa) I have received the secret wisdom, dear one; through that knowledge properly employed the whole world is illuminated — with that sacred wisdom, dear one, be united, with mind fully composed.

3.38.10 Wait upon the grace of the gods at the proper time; yoke yourself to fierce austerity, O bull of the Bhāratas.

3.38.11 Bearing your bow, clad in armour, carrying your sword, sage-like and possessed of essence, yielding the path to none, go northward, dear one — for in Indra all the divine weapons in their entirety dwell, O Dhanaṃjaya.

3.38.12 The gods, frightened of Vṛtra, then entrusted all their power to Indra; all of that collected in one place — you shall then obtain it all.

3.38.13 Seek refuge with Śakra alone; he will bestow the weapons upon you. Be consecrated this very day and go to behold the god who shatters citadels, Purandara.

3.38.14 Having spoken thus, the lord Dharmarāja himself instructed him; the elder brother then gave leave to that hero, his brother, duly consecrated, with speech, body and mind fully restrained.

3.38.15 By the command of Dharmarāja, to behold the god Purandara, he took up the bow Gāṇḍīva and likewise the two inexhaustible great quivers.

3.38.16 Clad in armour, with arm-guard and finger-guard fastened on, the mighty-armed one offered oblations to the fire, honoured the brahmins with golden gifts, and had auspicious verses recited.

3.38.17 The mighty-armed one set forth, bow in hand, to slay the sons of Dhṛtarāṣṭra, breathing deeply and gazing upward.

3.38.18 Seeing that son of Kuntī there with bow raised, brahmins, siddhas, and invisible beings all spoke: "Swiftly attain, O son of Kuntī, whatever your mind desires."

3.38.19 As Arjuna moved away like a lion, his thighs like the trunk of a śāla tree, Kṛṣṇā, having captured the minds of all, spoke these words.

3.38.20 "Whatever Kuntī desired for you when you were born, O mighty-armed Dhanañjaya — may all of that be yours, O son of Kuntī, and even more as you yourself may wish."

3.38.21 "Let no one be born into our kṣatriya family — everlasting homage to the brahmins, whose livelihood does not depend on battle."

3.38.22 "Surely all your brothers, keeping vigil, will delight in tales of you, praising your heroic deeds again and again."

3.38.23 "O Pārtha, neither in pleasures nor in wealth nor in life itself will our satisfaction or our thoughts exist while you are long away."

3.38.24 "In you, O Pārtha, all our happiness and sorrow are concentrated — life and death itself, kingdom and lordship alike. You have taken leave of me, O son of Kuntī; go well, O Pāṇḍava."

3.38.25 "Homage to Dhātṛ and Vidhātṛ! Go well and unharmed. May you be protected from aerial beings, O Bhārata, from earthly ones, from divine beings, and from whatever other adversaries there may be."

3.38.26 Then, having circumambulated his brothers and Dhaumya, the mighty-armed Pāṇḍava set forth, taking up his splendid bow.

3.38.27 All beings drew aside from his path as he went, for he was endowed with Indra's divine power and was mighty with valor and energy.

3.38.28 He, the great-souled one, reached the sacred mountain in a single day, moving with the speed of thought, united in yoga like the wind itself.

3.38.29 Crossing the Himālaya and Gandhamādana as well, he traversed those difficult mountain passes day and night without fatigue.

3.38.30 Reaching Indrakīla, Dhanañjaya then halted, for he heard a voice in the sky saying: "Stay here."

3.38.31 Then the left-handed archer saw at the foot of a tree an ascetic blazing with brahminical splendour — tawny-coloured, matted-haired and lean.

3.38.32 That great ascetic, seeing Arjuna standing there, said: "Who are you, dear one, who has arrived here bearing a bow, clad in armour, with arrows, arm-guard fastened on, following the dharma of a kṣatriya?"

3.38.33 "Here there is no use for weapons; this is the abode of the peaceful, of brahmins and ascetics who have subdued anger and joy."

3.38.34 "There is no purpose here for a bow, nor for battle at any time. Set down this bow, dear one — you have reached the highest path."

3.38.35 Thus the brahmin kept addressing that hero of boundless might repeatedly, just as he would address an ordinary man, yet he could not shake him from his composure, firm and resolute in his determination.

3.38.36 Then that twice-born one, pleased and as if smiling, said to him: "Choose a boon — good fortune to you! I am Śakra, O destroyer of enemies."

3.38.37 Thus addressed, Dhanañjaya, the hero and upholder of the Kuru lineage, bowed with joined palms and replied to the thousand-eyed one.

3.38.38 "This is indeed my cherished desire; grant me this boon: from you, O blessed one, I wish today to learn the whole science of weapons."

3.38.39 The great Indra replied to him, his heart pleased and as if smiling: "What need of weapons do you have now that you have arrived here, O Dhanañjaya? Choose desires and worlds — you have reached the highest state."

3.38.40 Thus addressed, Dhanañjaya replied to the thousand-eyed one: "Not worlds, nor desires once more, nor divinity — how much less pleasure!"

3.38.41 "Nor do I desire sovereignty over all the immortals, O lord of the thirty gods — for leaving those brothers of mine in the forest and failing to requite the enmity, I would bear infamy in all the worlds for eternal ages."

3.38.42 Thus addressed, the slayer of Vṛtra, worshipped by all the worlds, replied to the son of Pāṇḍu, soothing him with gentle speech.

3.38.43 "When you behold the lord of all beings, the three-eyed Śiva who bears the trident, then, dear one, I shall grant you all the divine weapons completely."

3.38.44 "Make effort to obtain a vision of the highest god; by the sight of him, O son of Kuntī, you will be perfected and will attain heaven."

3.38.45 Having spoken thus to Phalguna, Śakra then vanished from sight. And Arjuna too remained right there, absorbed in yoga.

3.39.1 Janamejaya said: "O blessed one, I wish to hear at length this account of Pārtha of tireless deeds — how he obtained the weapons."

3.39.2 "How did that tiger among men, the long-armed radiant Dhanañjaya, enter the forest void of humans without fear?"

3.39.3 "And what did he do while dwelling there, O best of knowers of Brahman? How were the blessed Sthāṇu and the king of the gods both pleased?"

3.39.4 "This I wish to hear through your grace, O best of twice-born ones, for you, the all-knowing, understand both divine and human matters."

3.39.5 "O greatly wise one, it is said that Arjuna, peerless in battle, the foremost of fighters and undefeated in combat, once fought an incomparable battle with Bhava — most wonderful and thrilling to hear."

3.39.6 "Hearing of which, the hearts of even the heroic sons of Pṛthā trembled with a mingling of awe, elation and wonder."

3.39.7 "And whatever else Pārtha did — recount all of it in full. For I see not even the slightest reprehensible act in the deeds of that victorious hero. Tell me everything of that brave one's conduct."

3.39.8 Vaiśaṃpāyana said: "I shall narrate to you, dear one, this account of the great-souled one — divine, great and of incomparable wonder, O tiger of the Kurus."

3.39.9 "Hear attentively, O sinless one, the bodily contact and encounter between Pārtha and the three-eyed god of gods, that meeting in its proper order."

3.39.10 "By Yudhiṣṭhira's command that one of boundless valour went to behold Śakra, the lord of the gods, and also Śaṃkara, the god of gods."

3.39.11 "Taking up that divine bow and also his sword, Arjuna, that bull among men, mighty and great-armed, O Kauravya, set out toward the north, toward the peaks of the Himālaya, for the accomplishment of his purpose."

3.39.12 "The son of Indra, O king, steady of mind, the great warrior of all the worlds, filled with utmost urgency, firm in his resolve for austerity, entered alone into the terrible thorny forest."

3.39.13 "It was adorned with various flowers and fruits, frequented by various birds, filled with herds of various animals, and haunted by siddhas and cāraṇas."

3.39.14 "Then, when the son of Kuntī had set forth into that forest devoid of humans, the sound of conches and kettledrums arose in the sky."

3.39.15 "And a great shower of flowers fell upon the earth, while a vast web of clouds spread over and covered everything on all sides."

3.39.16 "Having crossed the difficult forest passes, near the great mountain, Arjuna dwelling on the slopes of the Himālaya shone with beauty."

3.39.17 "There he beheld trees in full bloom, sweetly ringing with birds, and rivers with many eddies resembling dark-blue lapis lazuli."

3.39.18 "They resounded with the songs of geese and karaṇḍava ducks, the calls of sārasa cranes, the cries of male cuckoos, and the clamour of krauñca birds and peacocks."

3.39.19 "Seeing in that place the charming forested regions, and the sacred, cool, clear waters, Arjuna, that supreme chariot-warrior, became delighted in heart."

3.39.20 "Arjuna, then delighting in that pleasant forest region, engaged in fierce austerity, blazing with fierce energy, great-souled."

3.39.21 "Wearing a robe of darbha grass, adorned with staff and deer-skin, eating only fruit once every three full nights, he passed the first month; and with doubly extended intervals he passed the second month."

3.39.22 "In the third month too, he ate only once a fortnight, subsisting on withered leaves that had fallen to the ground."

3.39.23 "When the fourth full month arrived, thereafter the mighty-armed son of Pāṇḍu subsisted on air alone — arms raised high, unsupported, standing on the tips of his great toes."

3.39.24 "Through his constant contact with water, the matted locks of that great-souled one of boundless energy came to resemble lightning and the lotus clouds."

3.39.25 "Then all the great seers went to the divine bearer of the Pināka, the blue-throated one of great fortune, and prostrating themselves and propitiating him, they all reported that deed of Phalguna."

3.39.26 "This Pārtha of great energy has taken to the slopes of the Himālaya and stands fixed in fierce, unapproachable austerity, sending smoke into all the directions."

3.39.27 "O lord of the gods, none of us know what he intends; he is causing us all distress — please, let him be properly restrained."

3.39.28 Maheśvara said: "Go back quickly, joyful and without fatigue, the same way you came. I know the resolve that abides in his mind."

3.39.29 "He has no longing for heaven, nor for lordship, nor for long life. Whatever is desired by him in full — that I shall accomplish this very day."

3.39.30 Vaiśaṃpāyana said: "Hearing the words of Śarva, those seers who speak the truth returned, their hearts rejoiced, each to their own hermitage."

3.40.1 Vaiśaṃpāyana said: "When all those great-souled ascetics had departed, the blessed Hara who bears the Pināka and removes all sins —

3.40.2 — assuming the guise of a Kirāta hunter, resembling a golden tree, blazing with his form like another Mount Meru —

3.40.3 — taking up a splendid bow and arrows like venomous serpents, descended with great blazing radiance, burning like fire consuming dry grass.

3.40.4 Accompanied by the goddess Umā, dressed in matching vow and garb, and attended by joyful beings wearing various costumes, the glorious one came thus.

3.40.5 Concealed in the guise of a Kirāta hunter, followed by thousands of women, that god then shone exceedingly, O king, O Bhārata.

3.40.6 In an instant that entire forest became silent; the sound of streams ceased, and even the birds fell quiet.

3.40.7 Approaching nearby, he saw a son of Diti named Mūka near the one of tireless deeds, Pārtha — a being of astonishing appearance.

3.40.8 Having assumed the form of a boar and seeming to stalk Arjuna for the kill, that supremely evil-souled one was then addressed by Phalguna.

3.40.9 Taking up the Gāṇḍīva bow and arrows like venomous serpents, stringing that best of bows and making it resound with the twang of its string —

3.40.10 "Because you seek to kill me, guiltless as I am who have come here — therefore I shall send you first to the abode of Yama."

3.40.11 Seeing Phalguna with bow firmly drawn, about to strike, Śaṃkara in the form of a Kirāta suddenly restrained him.

3.40.12 "This one dark as a rain-cloud was claimed by me first" — but disregarding that very word, Phalguna then struck.

3.40.13 And the Kirāta of great radiance simultaneously into that same single target released an arrow like a thunderbolt, like a flame of fire.

3.40.14 Those two arrows released by both of them fell simultaneously on the vast, mountain-solid body of Mūka.

3.40.15 Like the crash of a thunderbolt, like Vajra striking a mountain, so was the collision of those two arrows then.

3.40.16 Pierced by many arrows like blazing-mouthed serpents, he died, having once more assumed a terrible rākṣasa form.

3.40.17 Then Jiṣṇu (Arjuna), slayer of enemies, saw a man of golden radiance, disguised in the garb of a Kirāta hunter and accompanied by women. The son of Kuntī, with a glad heart and as if laughing, addressed him.

3.40.18 "Who are you, wandering in this empty forest surrounded by a company of women? Do you feel no fear in this terrible forest, O man of golden radiance?"

3.40.19 "And why have you shot this deer that was my quarry? I had pursued it first — for this was a rakshasa that came here in disguise."

3.40.20 "Whether out of desire or out of contempt, you shall not escape me with your life. This is not the law of the hunt — what you have done to me today. Therefore I shall deprive you of your life, O dweller of the mountain."

3.40.21 Thus addressed by the son of Pāṇḍu, the Kirāta, as if laughing, spoke in a soft voice to Savyasācin, that Pāṇḍava.

3.40.22 "This was my target first — it was my quarry from the beginning, and it was by my blow alone that it was stripped of its life."

3.40.23 "You should not attribute your own faults to another, puffed up with your own strength. I am under a vow, O dull-witted one — you shall not escape from me alive."

3.40.24 "Stand firm! I shall release arrows like thunderbolts upon you. Strive with all your might — you too release your arrows."

3.40.25 Then those two, both enraged, roaring again and again at each other, cut at one another with arrows resembling venomous serpents.

3.40.26 Then Arjuna released a rain of arrows upon the Kirāta, and Śaṅkara (Śiva) received it with a serene and undisturbed mind.

3.40.27 Having received that rain of arrows for a moment, the wielder of the Pināka bow stood with his body utterly unhurt, immovable as a mountain.

3.40.28 Seeing that rain of arrows rendered utterly fruitless, Dhanañjaya was filled with the greatest wonder and said, "Well done! Well done!"

3.40.29 "Ah, this tender-limbed dweller of the Himālayan peaks receives iron arrows shot from the Gāṇḍīva bow without the slightest agitation!"

3.40.30 "Who can this be in person — a god, Rudra, a yaksha, or the lord of the gods? For on this best of mountains there is an assembly of the thirty gods."

3.40.31 "Truly, none other is capable of withstanding the force of my showers of arrows released by the thousands, except the god who holds the Pināka bow."

3.40.32 "Whether this be a god or a yaksha, someone stationed here other than Rudra — I shall send him to the abode of Yama with my sharp arrows."

3.40.33 Then Jiṣṇu, with a joyful heart, released by the hundreds iron arrows that could pierce vital spots, O king, like the sun sending forth its rays.

3.40.34 The blessed Lord, sustainer of the worlds, the trident-bearer, received all of them with a calm mind, like a mountain receiving a shower of stones.

3.40.35 In a moment Phalguna's arrows were exhausted; and then, seeing his supply of arrows depleted, he fell into fear.

3.40.36 Jiṣṇu then thought of the blessed fire-god Agni, who had formerly given him two inexhaustible quivers at the time of the Khāṇḍava forest fire.

3.40.37 "What shall I do with my bow now that my arrows are exhausted? And this man — whoever he is — swallows up all my arrows completely."

3.40.38 "I shall send him to the abode of Yama, the wielder of the rod, with the tip of my bow, as one would drive an elephant with the point of a goad."

3.40.39 The son of Kuntī, that slayer of enemy heroes, then fought with the tip of his bow — but that divine bow was swallowed up too by the mountain-dweller.

3.40.40 Then Arjuna, his bow having been swallowed, stood with sword in hand; desiring to bring the battle to an end, he charged at him with great speed.

3.40.41 The joy of the Kurus, striding forward with the strength of his arms, brought down his sharp sword upon the head of that one — even that sword, which does not stick even in mountains, shattered upon reaching his head.

3.40.42 Then Phalguna fought with trees and with rocks — but the great-bodied one received the trees and then the rocks without any harm.

3.40.43 Then Pārtha, of great strength, struck the blessed Lord who wore the Kirāta form — on the face of that one who was in the guise of a Kirāta, who was difficult to assail — with his fists, whose touch was like that of the thunderbolt, raising smoke upon impact.

3.40.44 Then the blessed Lord, in the guise of a Kirāta, tormented Phalguna with his own fists, which were dreadful and equal to the thunderbolt of Indra.

3.40.45 Then arose a loud and most terrible cracking sound from the fists of the Pāṇḍava and of the Kirāta as they fought.

3.40.46 For a good while there was that great battle, hair-raising and filled with blows of the arms, like the fight between Vṛtra and Vāsava (Indra).

3.40.47 Then mighty Jiṣṇu seized the Kirāta with his chest; and the Kirāta, in turn, forcefully struck the struggling Pāṇḍava.

3.40.48 From the crushing grip of their arms, and from the friction of their chests, fire with smoke and embers arose on their bodies.

3.40.49 Then Mahādeva, squeezing him with his limbs and utterly crushing him, overpowered him with his divine energy, in his fury bewildering his mind.

3.40.50 Then Phalguna, with his limbs crushed and his body compressed, appeared as if reduced to a lump, his body seized by the god of gods, O Bhārata.

3.40.51 He became unable to breathe, utterly held down by the great-souled one, and then fell down in a stupor — and thereupon Bhava (Śiva) was pleased.

3.40.52 The Blessed One said: "Ho, ho, Phalguna! I am satisfied with your unmatched deed, with this valor of yours, and with your steadfastness. There is no kshatriya your equal."

3.40.53 "Equal today are your energy and valor and mine, O sinless one. I am pleased with you, O mighty-armed one — look upon me, O bull among men."

3.40.54 "I shall grant you the divine eye, O wide-eyed one. You are an ancient seer. You will conquer all your enemies in battle, even the celestials who dwell in heaven."

3.40.55 Vaiśaṃpāyana said: Then Phalguna there beheld the god, the great god, the mountain-dweller, the trident-bearer, of great radiance, together with the goddess.

3.40.56 He, Pārtha the conqueror of enemy cities, went down on both knees to the ground and bowing his head, sought to propitiate Hara.

3.40.57 Arjuna said: "O Kapardī (wearer of matted locks), lord of all beings, destroyer of Bhaga's eyes — O Blessed Lord, O Śaṅkara, please forgive my transgression."

3.40.58 "Longing for the sight of you, O Lord, I have come to this great mountain, this beloved and supreme abode of ascetics, O lord of the gods."

3.40.59 "I entreat you, O Blessed One, worshipped by all beings. May this offence of mine, committed out of reckless boldness toward Mahādeva, not count as a transgression."

3.40.60 "Whatever combat I have committed against you out of ignorance — forgive that today, O Śaṅkara, for I have come to you as a refuge."

3.40.61 Vaiśaṃpāyana said: The great-radiant one whose banner bears the bull, laughing, took hold of his lovely arm and said to Phalguna: "It is forgiven."

3.41.1 The Blessed One said: "You are Nara in a former body, the companion of Nārāyaṇa. At Badarika you performed fierce austerities for many thousands of years."

3.41.2 "Whether it be in you or in Viṣṇu, the highest of persons — the world is sustained by the energy of you two, the foremost of men."

3.41.3 "At the consecration of Śakra (Indra), taking up a great bow whose sound was like the rumble of a thundercloud, the Dānavas were slain by you and by Kṛṣṇa, O lord."

3.41.4 "This is indeed that very Gāṇḍīva, fit for your hand, O Pārtha — what I swallowed by resorting to illusion, O best of men. And also your two inexhaustible quivers are yours again, O Pārtha, as is proper."

3.41.5 "I am pleased indeed, O Pārtha, with your true valour. Accept from me whatever boon you desire, O bull among men."

3.41.6 "No man among mortals or in heaven is equal to you, O giver of honour; the warrior class has you as its foremost, O subduer of enemies."

3.41.7 Arjuna said: "O Blessed One, if you grant me my wish with affection, O lord whose banner bears the bull, I desire that terrible divine weapon, the Pāśupata, O lord."

3.41.8 "That which is called Brahmaśiras, that Raudra weapon of terrible power — which at the dreadful end of an age destroys the entire world."

3.41.9 "With which I could burn in battle the Dānavas and the Rākṣasas, and also beings, Piśācas, Gandharvas, and serpents."

3.41.10 "From which, when it is charged with incantations, thousands of spears, terrifying maces, and arrows resembling venomous serpents come forth."

3.41.11 "With which I could fight in battle against Bhīṣma, Droṇa, Kṛpa, and the son of a charioteer who always speaks harsh words."

3.41.12 "This is my foremost wish, O Blessed One, O destroyer of Bhaga's eyes — that through your grace I may become capable of accomplishing it."

3.41.13 The Blessed One said: "I grant you that beloved and great Pāśupata weapon — you who are capable of holding it, releasing it, and also of withdrawing it, O Pāṇḍava."

3.41.14 "Not even great Indra knows this weapon, nor Yama, nor the king of the Yakṣas, nor Varuṇa, nor even Vāyu — how then shall mortals know it?"

3.41.15 "But this must not be rashly released upon any person, O Pārtha — if discharged upon one of insufficient energy, it would burn the entire world."

3.41.16 "There is no being in the three worlds, moving or unmoving, that cannot be slain by it — it is discharged by thought, by sight, by speech, and by bow."

3.41.17 Vaiśaṃpāyana said: Hearing this, the eager Pārtha, having purified himself and become composed, embraced the lord of the universe and said: "Teach me."

3.41.18 Then he taught that weapon — along with its secret method of withdrawal — to the best of the Pāṇḍavas, as though it were the embodied god of death.

3.41.19 He attended upon that great-souled one as befits the three-eyed lord, the husband of Umā; and Arjuna, filled with joy, received it duly.

3.41.20 Then the earth trembled, together with its mountains, forests, and trees, together with its oceans and forest-tracts, together with its villages, cities, and mines.

3.41.21 The sounds of conches, kettledrums, and thousands of war-drums arose, and at that moment a great thunderclap occurred.

3.41.22 Then the gods and Dānavas beheld that terrible, blazing weapon standing in embodied form at the side of the Pāṇḍava of boundless energy.

3.41.23 And whatever inauspicious thing existed in the body of Phalguna of boundless energy, having been touched by the three-eyed one — all of it was annihilated.

3.41.24 Then Arjuna, permitted by the three-eyed one with the words "Go to heaven," bowed his head and gazed upon the god with joined palms, O Pārtha.

3.41.25 Then the lord, the sovereign of the dwellers of the three heavens, the great-minded Giriśa, the husband of Umā, the auspicious Śiva, Bhava — gave back the great bow Gāṇḍīva, the destroyer of Diti's sons and of Piśācas, to that best of men.

3.41.26 Then the lord, the auspicious Ishvara, along with Umā, departing from that best of mountains — with its white slopes, ridges, and valleys, frequented by birds and sages — ascended into the sky as that best of men watched.

3.42.1 Vaiśaṃpāyana said: Even as he watched, the bearer of the Pināka bow, whose banner bears the bull, passed beyond sight, like the sun setting for the world.

3.42.2 Then Arjuna, the slayer of enemy heroes, felt the utmost wonder, thinking: "By me, Mahādeva has been seen face to face" — thus, O Bhārata.

3.42.3 "I am fortunate, I am blessed — for by me the three-eyed Hara, the bearer of the Pināka, the boon-giver, who had assumed a visible form, has been both seen and touched with my hand."

3.42.4 "And I consider my purpose fulfilled, my highest self satisfied within myself, all my enemies conquered, and my mission accomplished."

3.42.5 Then the glorious lord of the waters, blazing with the hue of lapis lazuli, illuminating all directions, surrounded by hosts of aquatic beings, came there.

3.42.6 Varuṇa, lord and sovereign of the water-creatures, accompanied by nagas, rivers, streams, Daityas, Sādhyas, and divine beings, came to that place.

3.42.7 Then Kubera, the lord, whose body was of the colour of gold, arrived on his celestial car blazing with great radiance, followed by his Yakṣas.

3.42.8 As if illuminating the sky, of wondrous and incomparable appearance, the glorious lord of wealth came in order to see Arjuna.

3.42.9 And likewise the glorious Yama himself, the destroyer of worlds, the powerful one, came together with the ancestral Pitṛs who sustain the worlds — some in bodily form and some without bodies.

3.42.10 Staff in hand, of inscrutable nature, the destroyer of all beings — Yama, the son of Vivasvat and king of righteousness, came illuminating the sky with his celestial chariot.

3.42.11 Lighting up the three worlds along with the Guhyakas, the Gandharvas, and the serpents, he appeared like a second sun risen at the end of an age.

3.42.12 Occupying the radiant and many-hued peaks of that great mountain, they beheld Arjuna there, absorbed in his austerities.

3.42.13 Then in a moment the blessed Śakra, mounted on Airāvata's head and accompanied by Indrāṇī, came surrounded by the hosts of gods.

3.42.14 With a white parasol held above his head, the lord of stars shone like a white cloud risen in the sky.

3.42.15 Praised by the Gandharvas and the sages rich in austerity, he alighted on the peak of the mountain and stood there like the risen sun.

3.42.16 Then wise Yama, whose voice was like a thunder-cloud, the supreme knower of righteousness, stationed in the southern quarter, spoke an auspicious word.

3.42.17 "O Arjuna, Arjuna — behold us, the Guardians of the Worlds, assembled here! We grant you our sight today; you are indeed worthy of beholding us."

3.42.18 "You are the ancient seer Nara of boundless soul and great strength, O dear one, who by Brahmā's decree has taken on mortal form. You are born of Vāsava and endowed with immeasurable valour and prowess."

3.42.19 "The warrior order, fierce as fire and protected by the son of Bhāradvāja, and the mighty Dānavas who have taken human birth, and the Nivāta-Kavachas too — all must be vanquished by you, O joy of the Kurus."

3.42.20 "Karṇa, who is a portion of my father the god who scorches all the worlds, that mighty hero — he must be slain by you, O Dhanañjaya."

3.42.21 "And the partial incarnations of gods, Gandharvas, and Rākṣasas who have descended to earth — those slain by you in battle will each attain the fate earned by their own deeds, O scorcher of foes, O son of Kuntī."

3.42.22 "Your fame shall abide imperishable in the world, O Phalguna. Mahādeva himself has been satisfied by you in great battle, and the earth too shall be made light together with Viṣṇu."

3.42.23 "Receive this weapon, O mighty-armed one — the staff that none can resist. With this weapon you shall accomplish a very great deed."

3.42.24 Pārtha, that joy of the Kurus, received it with full ritual — along with its mantras, its mode of worship, the method of release, and the method of recall.

3.42.25 Then Varuṇa, dark as a rain-cloud, lord of the aquatic creatures, stationed in the western quarter, raised his voice and spoke, the mighty one.

3.42.26 "O Pārtha, foremost of warriors, firmly established in the warrior's duty — behold me, O broad-eyed one with coppery gaze. I am Varuṇa, lord of waters."

3.42.27 "Receive from me these Varuṇa nooses I have raised, which none can resist, O son of Kuntī — along with the secret of their recall."

3.42.28 "With these, O hero, in the battle of the stars against the demons, I had bound thousands of the great-souled Daityas."

3.42.29 "Therefore take these, O great being, arisen through my grace. Not even Death himself could escape them if he were a violent aggressor."

3.42.30 "When you move through battle with this weapon, the earth shall be stripped of its warrior class — of this there is no doubt."

3.42.31 Then Kubera, whose abode is Kailāsa, the lord of wealth, spoke out, after Varuṇa and Yama had each bestowed their divine weapons.

3.42.32 "O Savyasācin, mighty-armed one, O ancient primeval god, you have always toiled alongside us in the ages of old."

3.42.33 "From me too receive this weapon — the dear Antardhana, my favourite: it robs the enemy of vitality, brilliance, and radiance, and casts foes into a deep sleep, O slayer of enemies."

3.42.34 Then mighty Arjuna, that great-armed joy of the Kurus, received with full ceremony the divine Kubera weapon as well.

3.42.35 Then the king of the gods, whose voice rang like a cloud-drum, addressed Pārtha the effortless doer, consoling him with gentle words.

3.42.36 "O son of Kuntī, O mighty-armed one, you are the ancient lord Īśāna himself. You have attained the highest perfection and have in truth reached the state of the gods."

3.42.37 "A very great divine task must be performed by you, O subduer of foes. You must ascend to heaven — make yourself ready, O greatly radiant one."

3.42.38 "A chariot yoked by Mātali will come to earth for your sake. There I shall bestow upon you the divine weapons, O Kaurava."

3.42.39 Beholding those Guardians of the Worlds assembled on the mountain's summit, wise Dhanañjaya, the son of Kuntī, was overcome with wonder.

3.42.40 Then the greatly radiant Arjuna honoured those assembled Guardians of the Worlds with due ceremony — with words, with water, and with fruits.

3.42.41 Then the gods honoured Dhanañjaya in return and departed, all those wise ones swift as wish and thought, each by the way he had come.

3.42.42 Then Arjuna, that bull among men, having received the weapons, felt great joy. With a full heart he deemed himself as one whose purpose had been fulfilled.

3.43.1 Vaiśaṃpāyana said: When the Guardians of the Worlds had departed, Pārtha the destroyer of enemies, O king of kings, began to contemplate the coming of the king of gods' chariot.

3.43.2 And even as the wise Guḍākeśa was pondering this, there came the greatly resplendent chariot yoked by Mātali.

3.43.3 Clearing the sky of darkness, as if splitting the rain-clouds asunder, filling the quarters with sounds like the roar of great storm-clouds.

3.43.4 Swords, terrible lances, maces of fearsome aspect, divine-powered javelins, and great blazing lightnings adorned it.

3.43.5 And likewise thunderbolts fitted with wheels, rumbling war-engines, wind-blasts with the crash of thunder, sounding like fire-bearing clouds.

3.43.6 There too were serpents of enormous body with blazing mouths, most terrible, resembling peaks of white cloud, clustered together like boulders.

3.43.7 Ten thousand tawny steeds swift as the wind drew that divine, illusion-wrought chariot that robbed the eye of clear sight.

3.43.8 There he saw the great dark-blue Vaijayanta banner of immense splendour, dark as a blue lotus, its staff adorned with gold.

3.43.9 Seeing the charioteer standing in that chariot, adorned with refined gold, mighty-armed Pārtha surmised at once that it must be a god.

3.43.10 And as Phalguna was reasoning thus, Mātali bowed low with humility and spoke these words to Arjuna.

3.43.11 "Ho, O glorious son of Śakra! Śakra desires to see you. May your honour quickly ascend the chariot of Indra with my blessing."

3.43.12 "The foremost of the immortals, your father of a hundred sacrifices, bade me: 'Let the dwellers of heaven behold the son of Kuntī arrived here.'"

3.43.13 "Śakra, surrounded by gods and hosts of sages, and also by Gandharvas and Apsaras, eagerly awaits and expects you, longing to behold you."

3.43.14 "By the command of Pāka-shasana ascend with me from this world to the world of the gods; having obtained the weapons, you will return again."

3.43.15 Arjuna said: O Mātali, go quickly — you first ascend the supreme chariot, which is exceedingly hard to obtain even by hundreds of Rājasūya and Aśvamedha sacrifices.

3.43.16 "This supreme chariot is not to be mounted even by kings of the greatest fortune, by sacrificers of abundant gifts, nor by gods or Dānavas."

3.43.17 "Without having practised fierce austerities, this divine great chariot cannot even be seen, let alone touched — much less mounted."

3.43.18 "When you, O good one, are established on the chariot with the horses steady, then I shall mount afterwards, like a man of good deeds following the righteous path."

3.43.19 Vaiśaṃpāyana said: Hearing those words of Arjuna, Mātali the charioteer of Śakra quickly ascended the chariot and controlled the horses with the reins.

3.43.20 Then Arjuna, joyful in heart, bathed in the Gaṅgā, purified himself, and the son of Kuntī, that joy of the Kurus, performed his prescribed recitations with due ceremony.

3.43.21 Then, having duly satisfied the ancestral spirits with water according to rule, he approached that king of mountains, Mandara, to take his leave.

3.43.22 "You are ever the refuge, O mountain, of the virtuous and righteous, of sages of holy deeds, of those who aspire to the path of heaven."

3.43.23 "By your grace, O mountain, Brāhmaṇas, warriors, and merchants have ever gained heaven and move there free of sorrow together with the gods."

3.43.24 "O king of mountains, great peak, refuge of sages, rich in holy fords — I take my leave of you as I depart. I have dwelt happily in you."

3.43.25 "Your ridges, your groves, your rivers and springs, your greatly sacred fords — all these have I seen again and again."

3.43.26 Having spoken thus and taken leave of the mountain, Arjuna the destroyer of enemy heroes mounted the divine chariot, blazing like the sun.

3.43.27 On that solar-formed, divine chariot of marvellous workmanship, wise Arjuna, the joy of the Kurus, ascended upward in great delight.

3.43.28 Having travelled beyond the path of sight of mortals who walk on earth, he beheld thousands upon thousands of celestial cars of wondrous form.

3.43.29 There neither sun nor moon gives light, nor does fire — those there shine by their own radiance, won by their merits.

3.43.30 Those which appear here below in the forms of stars, brilliant though they be, appear tiny like lamps because of their great distance — though they are vast in truth.

3.43.31 The son of Pāṇḍu beheld those very same — luminous, beautiful, blazing with their own flames in their own dwelling-places.

3.43.32 There royal sages and siddhas, and heroes slain in battle, and those who had conquered heaven by austerity, came streaming together in hundreds of companies.

3.43.33 Thousands of Gandharvas blazing with the energy of the sun, Guhyakas, sages, and likewise hosts of Apsaras were there.

3.43.34 Beholding those self-luminous worlds, Phalguna was filled with wonder and questioned Mātali out of curiosity; and Mātali indeed answered him.

3.43.35 "These, O Pārtha, are the meritorious ones established in their own abodes — those which you saw, O mighty lord, appearing in the form of stars on the earth below."

3.43.36 Then he saw standing at the gate the white victorious elephant Airāvata, four-tusked, like a peaked mountain of Kailāsa.

3.43.37 Traversing the path of the perfected ones, that greatest of the Kuru-Pāṇḍava lineage shone like Māndhātā of old, the foremost of kings.

3.43.38 The lotus-eyed hero passed beyond the worlds of kings and then beheld that city of Śakra, Amarāvatī.

3.44.1 Vaiśaṃpāyana said: He beheld that delightful city, frequented by Siddhas and Cāraṇas, adorned with sacred trees bearing the blossoms of every season.

3.44.2 There, fanned by the blended breeze that carries the holy fragrance of the saugandhika trees with their sacred perfume,

3.44.3 he also beheld the divine grove of Nandana, frequented by troops of Apsaras, its trees seeming to beckon with their divine blossoms.

3.44.4 That world of the doers of merit cannot be seen by one who has not practised fierce austerities, nor by one who has not kindled the sacred fires, nor by those who turn their backs in battle.

3.44.5 Not by those who have not performed sacrifices, not by liars, not by those ignorant of Vedic learning, not by those who have not bathed in sacred fords, not by those excluded from sacrifice and charity.

3.44.6 Nor can it in any way be seen by the petty destroyers of sacrifices, by drunkards, by violators of a guru's bed, by flesh-eaters, or by evil-souled persons.

3.44.7 Beholding that divine grove resonant with divine song, the mighty-armed one entered the beloved city of Śakra.

3.44.8 There he then beheld thousands upon tens of thousands of divine celestial cars at rest and in motion, moving at will.

3.44.9 The son of Pāṇḍu, praised by Gandharvas and Apsaras, fanned by holy breezes bearing the fragrance of flowers, entered the city.

3.44.10 Then the gods together with gandharvas, the siddhas and the great sages, filled with joy, honoured Pārtha, the effortless doer.

3.44.11 Praised with blessings and the sounds of celestial instruments, the mighty-armed one entered the city resounding with conches and kettledrums.

3.44.12 By Indra's command Pārtha travelled the vast stellar path, known as the celestial highway, praised on all sides.

3.44.13 There were the Sādhyas and the Viśvas, the Maruts and the twin Aśvins, the Ādityas, the Vasus, the Rudras, and the pure brahmarṣis.

3.44.14 Many royal sages and kings headed by Dilīpa were there, as were Tumburu and Nārada and the gandharvas Hāhā and Hūhū.

3.44.15 After meeting all of them duly, the joy of the Kurus then beheld the king of gods, Śatakratu, the subduer of foes.

3.44.16 Then mighty-armed Pārtha, descending from his excellent chariot, beheld face to face the lord of gods, his father Pākaśāsana.

3.44.17 — Indra, shaded by a white parasol with a beautiful golden handle, fanned by a whisk suffused with divine fragrance,

3.44.18 praised with hymns of homage by Viśvāvasu and other gandharvas, and lauded by the best of twice-born with recitations of the Ṛg, Yajus, and Sāman.

3.44.19 Then the mighty son of Kuntī approached and bowed his head; and Indra received him with arms outstretched in affection.

3.44.20 Then on that holy throne of Śakra, honoured by gods, kings and sages, Śakra took him by the hand and seated him close beside him.

3.44.21 And the lord of gods, slayer of enemy heroes, smelled his head and then, as he bowed humbly, placed him upon his own lap.

3.44.22 At the behest of the Thousand-eyed one, Pārtha, that immeasurable soul, mounted Śakra's throne like a second Vāsava.

3.44.23 Then the slayer of Vṛtra, filled with love, tenderly stroked Arjuna's fair face with his hand fragrant with sacred scent.

3.44.24 He gently stroked those two long, beautiful arms of his, hardened by the snap of the bowstring and the casting of arrows, like two golden pillars.

3.44.25 The slayer of Bala, the wielder of the thunderbolt, with the hand that bore the marks of the vajra's grip, patted those arms again and again, gently.

3.44.26 The Thousand-eyed one gazed upon Guḍākeśa as if smiling, his eyes wide with delight; the slayer of Vṛtra could not have his fill.

3.44.27 Seated together on one throne, those two glorified the assembly hall as the sun and moon rising in the sky on the fourteenth day.

3.44.28 There the gandharvas, foremost of whom was Tumburu, skilled in song and sāman, sang ballads with the most beautiful melody.

3.44.29 Ghṛtācī, Menakā, Rambhā, Pūrvacitti, Svayaṃprabhā, Urvaśī, Miśrakeśī, Ḍuṇḍu, Gaurī, and Varūthinī —

3.44.30 Gopālī, Sahajanyā, Kumbhayoni, Prajāgarā, Citrasena, Citralekhā, Sahā, and the sweet-voiced one —

3.44.31 these and other beautiful women, lotus-eyed, devoted to stirring the hearts of the siddhas, danced here and there.

3.44.32 With broad hips and full flanks, their breasts trembling, with the sweetness of their sidelong glances and coquetry, they captivated the heart, mind and intellect.

3.45.1 Vaiśaṃpāyana said: Then the gods together with gandharvas, taking the finest guest-offering and acting on Śakra's pleasure, honoured Pārtha straightway.

3.45.2 Presenting water for the feet and water for rinsing the mouth to the prince and receiving them back, they then led him into the dwelling of Purandara.

3.45.3 Honoured thus, the victorious Pāṇḍava dwelt in his father's abode, learning the great weapons together with their methods of withdrawal.

3.45.4 From Śakra's own hand he received the beloved, irresistible weapon the vajra, and the thunderbolts of great roar bearing the mark of cloud and peacock.

3.45.5 Having received the weapons, the son of Kuntī, the Pāṇḍava, remembered his brothers; yet by Purandara's command he dwelt there happily for five years.

3.45.6 Then, when the time had come, Śakra said to Pārtha who had mastered the weapons: 'O son of Kuntī, now learn dance and music from Citrasena.'

3.45.7 'Acquire the music ordained by the gods, which does not exist in the mortal world, O son of Kuntī — it will be for your benefit.'

3.45.8 Purandara gave him Citrasena as a companion; and Pārtha, free from all affliction, spent his time joyfully with him.

3.45.9 Now one day, as the great sage Lomaśa happened to be wandering about, he went to the abode of Śakra desiring to see Purandara.

3.45.10 That great sage, having met and saluted the king of gods, saw the Pāṇḍava seated on a half-share of Vāsava's throne.

3.45.11 Then, permitted by Śakra, the best of twice-born took his seat on an elevated cushioned seat, honoured by the great sages.

3.45.12 Having seen him, the thought arose in his mind: how has Pārtha, a kṣatriya, come to occupy Śakra's throne?

3.45.13 What meritorious deed has he done, or what worlds has he conquered, that he has attained this station revered by the gods?

3.45.14 Perceiving his thought, Śakra, the slayer of Vṛtra, the lord of Śacī, spoke these words to Lomaśa with a smile.

3.45.15 'O brahmarṣi, let what you wish to say in your heart be heard — this one is not a mere mortal who has taken on the state of a kṣatriya.

3.45.16 O great sage, this mighty-armed one born of Kuntī is my son; he has come here for weapons, and also for another reason.

3.45.17 Ah, you do not know this ancient one, O best of sages. Listen as I tell you, O brahman, who he truly is and what his purpose is.

3.45.18 Those two ancient ones, the best of sages — Nara and Nārāyaṇa — know them to be these two: Hṛṣīkeśa and Dhanaṃjaya.

3.45.19 That holy hermitage, known by the name Badarī, which cannot be seen by gods or great-souled sages —

3.45.20 that, O brahman, was the abode of Viṣṇu as well as of Jiṣṇu, from whence flows the Gaṅgā frequented by siddhas and cāraṇas.

3.45.21 Those two of great splendour, O brahmarṣi, have been born on earth at my behest; possessed of great valour, they will accomplish the lightening of earth's burden.

3.45.22 For certain arrogant asuras called Nivātakavacas, deluded by the boon they have received, remain set against our welfare.

3.45.23 Puffed up with the pride of their strength, they plot to slay the gods and count the gods as nothing — such is the boon they have been granted.

3.45.24 These terrible, mighty sons of Danu dwelling in the netherworld — all the hosts of gods together are not capable of fighting them.

3.45.25 He who has descended to the earth, glorious Viṣṇu, slayer of Madhu — that is the deity known as Kapila, the blessed, unconquered Hari.

3.45.26 By whose mere glance, O mighty one, the great-souled sons of Sagara, digging down to the netherworld, were slain in former times.

3.45.27 A great task must be accomplished for us by both of them together in a mighty battle — by him and by Pārtha — there is no doubt.

3.45.28 This one is capable of facing all of them; having slain them in battle, the hero will return to the world of men.

3.45.29 And you, at our behest, go now to the earth — in the Kāmyaka forest you will see the hero Yudhiṣṭhira dwelling there.

3.45.30 Tell that righteous soul, firm in truth, with this message from me: no anxiety need be felt on account of Phalguna — he has mastered the weapons and will come soon.

3.45.31 Without the pure strength of his arms and without mastery of weapons, it is not possible to stand against Bhīṣma, Droṇa and the others in battle.

3.45.32 Guḍākeśa, mighty-armed and great-souled, having received the weapons, has also reached the mastery of divine dance, instrumental music, and song.

3.45.33 You too, O lord of men, subduer of foes, deserve to visit the sacred tīrthas in seclusion together with all your brothers.

3.45.34 Having bathed at the holy tīrthas, freed from sin and released from affliction, you will enjoy the kingdom, O king of kings, happy and cleansed of all taint.

3.45.35 And you, O best of twice-born, foremost of brahmans, endowed with the power of your austerities, should protect him as he wanders across the earth.

3.45.36 For in the mountain fastnesses and in rough terrain, terrible rākṣasas always dwell — from them may you always guard him.

3.45.37 Lomaśa of great austerity, having promised 'so be it,' descended to the earth directing his course to the Kāmyaka forest.

3.45.38 There he saw the son of Kuntī, the righteous king, subduer of foes, surrounded on all sides by ascetics and his brothers.

3.46.1 Janamejaya said: This deed of Pārtha of boundless splendour is most wondrous — what did the great-spirited Dhṛtarāṣṭra say, O brahman, upon hearing it?

3.46.2 Vaiśaṃpāyana said: Having heard that Pārtha had gone to Śakra's world, the king, son of Ambikā, spoke these words to Saṃjaya through the foremost of sages, Dvaipāyana.

3.46.3 'I have heard the complete account of the wise Pārtha's deed — do you too know it accurately as it truly is, O charioteer?'

3.46.4 'My son, heedless, devoted to base pleasures, dull-minded, fixed on evil, utterly foolish of understanding, will bring destruction upon the earth.'

3.46.5 'Even the words of that great-souled one are ever true even in casual speech — even the three worlds would belong to one whose warrior is Dhanaṃjaya.'

3.46.6 'As he releases his feathered arrows and sharp iron shafts whetted on stone, who could stand before Arjuna — not even Death that surpasses old age?'

3.46.7 'My wicked sons have all gone under death's dominion, against whom battle with the formidable Pāṇḍavas now looms.'

3.46.8 'Even thinking constantly, I see no chariot-warrior who could rise up against the wielder of Gāṇḍīva in battle.'

3.46.9 'Even if Droṇa and Karṇa were to face him, or even Bhīṣma in battle, there would be great uncertainty in the world — yet I see no victory for us.'

3.46.10 'Karṇa is compassionate and careless, the teacher is old and venerable, while Pārtha is wrathful, powerful, fierce and of firm valour.'

3.46.11 'There would be a most tumultuous battle, unconquered on all sides — for all are versed in weapons, all are heroes, all have won great glory.'

3.46.12 'Even were they defeated, they would not desire sovereignty over everything — only in the death of them or of Phalguna would there certainly be peace.'

3.46.13 'Yet there is no slayer of Arjuna, no conqueror of him exists — how could his rage be appeased, risen as it is against these base ones?'

3.46.14 'Equal to the lord of the thirty gods, the hero satisfied Agni in the Khāṇḍava forest and conquered all kings at the great Rājasūya sacrifice.'

3.46.15 'A thunderbolt falling on a mountain's peak might leave some remnant, O Saṃjaya — but the arrows and weapons shot by the Diademed one, my son, would leave nothing.'

3.46.16 'Just as the rays of the sun scorch all that moves and is still, so the arrows released from Pārtha's arm will scorch my sons.'

3.46.17 'Or even by the din of the chariot of Savyasācin, the entire Bhārata army appears to me as if shattered in every direction, stricken with terror.'

3.46.18 'As he stands discharging and raining down arrows in battle — Kirīṭī, the aggressor — like Death sent forth by Fate to take all, he would be unstoppable.'

3.46.19 Saṃjaya said: What you have declared here, O king, regarding Duryodhana — all of it is exactly as you say; this is not false, O lord of the earth.

3.46.20 For the Pāṇḍavas, those of immeasurable might, were seized with rage upon seeing Kṛṣṇā — their lawful wife, that glorious lady — dragged into the assembly hall.

3.46.21 Having heard those terrible words spoken by Duḥśāsana and by Karṇa, O great king, it is my conviction that they will not sleep peacefully.

3.46.22 For you have heard, O great king, how the eleven-formed Śiva — the Immovable One — was gratified by Pārtha's bow in battle.

3.46.23 The lord of all the gods himself, the braid-haired Bhagavān, wishing to test him, assumed the guise of a Kirāta mountaineer and fought with Phalguna.

3.46.24 Then those world-guardians revealed themselves to Arjuna — that bull of the Kauravas who had striven with ascetic power — for the purpose of granting him celestial weapons.

3.46.25 No other man on earth is capable of obtaining the direct vision of these divine lords — none other than Phalguna.

3.46.26 O king, that hero whose body, though seized, was not worn down by Maheśvara himself — what man is capable of exhausting him in battle?

3.46.27 This dreadful, tumultuous, hair-raising situation was brought about by those who dragged Draupadī about and provoked the Pāṇḍavas to fury.

3.46.28 Therein, with quivering lips, Bhīma uttered his great vow upon seeing Duryodhana display both his thighs to Draupadī.

3.46.29 "I shall shatter your thighs, O wretch, with my thunderbolt-like mace at the end of thirteen years — you who played that wicked game of dice."

3.46.30 They are all foremost among warriors, all of immeasurable energy, all masters of every weapon, and even the gods find them exceedingly difficult to overcome.

3.46.31 I believe that the Pārthas, blazing with wrath, filled with valor and indignation, will bring your sons to their end in battle.

3.46.32 Dhṛtarāṣṭra said: What has Karṇa achieved, O charioteer, by speaking those harsh words? Enmity enough already exists from the fact that Kṛṣṇā was brought into the assembly hall.

3.46.33 Will my sons of dull intellect stand firm now — they whose elder brother, their elder and guide, does not abide by proper conduct?

3.46.34 Even my counsel, O charioteer, that dull-witted one does not heed, seeing me bereft of sight, motionless, and as though without consciousness.

3.46.35 And his dull counselors — Karṇa, Śakuni and the rest — those men of confused understanding, only increase his faults further.

3.46.36 Even arrows loosely shot by Pārtha of immeasurable energy would burn down my sons — how much more so those impelled by rage?

3.46.37 Arrows hurled by the strength of Pārtha's arms, discharged from his great bow, and empowered by the mantras of celestial weapons, could lay low even the gods.

3.46.38 He whose counselor, protector, and friend is Janārdana — Hari, the lord of the three worlds — what indeed has he not conquered?

3.46.39 And this too is a most wonderful marvel concerning Arjuna, O Sañjaya — so the tradition tells — that he came to grips with Mahādeva himself, arm to arm.

3.46.40 And what was done long ago in the Khāṇḍava forest before the eyes of all the world by Phalguna, together with Dāmodara, for the sake of helping Agni —

3.46.41 — in every way my son has no hope — not with his ministers, not with his kinsmen — when Pārtha, Bhīma, Vāsudeva, and the Sātvata are enraged.

3.47.1 Janamejaya said: O sage, this lamentation of King Dhṛtarāṣṭra — having already sent the heroic Pāṇḍavas into exile — is entirely futile.

3.47.2 For how could a king neglect his own son of mean understanding — Duryodhana — who was provoking those great chariot warriors, the sons of Pāṇḍu?

3.47.3 What was the food of the sons of Pāṇḍu in the forest — please tell me: was it forest-gathered, or was it cultivated grain? Let your honor recount this.

3.47.4 Vaiśaṃpāyana said: Those bulls among men ate forest produce and deer brought down by pure arrows, first offering the food to the brahmanas before eating it themselves.

3.47.5 Those valiant great bowmen dwelling in the forest were followed, O king, by brahmanas both with their sacred fires and without.

3.47.6 Thousands of brahmanas who were graduates of sacred learning, great-souled, and ten thousand likewise who were versed in the knowledge of liberation — all these Yudhiṣṭhira sustained.

3.47.7 He slew black deer, rurupastures, and other fit forest animals with arrows, and duly offered them to the brahmanas in the prescribed manner.

3.47.8 There, no man was seen with a sickly complexion or afflicted by disease, nor thin or weak, nor wretched or fearful.

3.47.9 The foremost of the Kauravas, Dharmarāja Yudhiṣṭhira, cherished them as beloved sons, as kinsmen, as own-born brothers.

3.47.10 And the glorious Draupadī, having fed all her husbands and all the twice-born first, like a mother, would then herself eat what remained.

3.47.11 The king hunted in the east and Bhīmasena in the south; the twins in the west and north — those bowmen ranging daily in pursuit of deer for meat brought great slaughter.

3.47.12 And so, while they dwelt in the Kāmyaka forest — longing anxiously for Arjuna, bereft of him — five full years passed by, as they studied, recited prayers, and performed oblations.

3.48.1 Vaiśaṃpāyana said: Dhṛtarāṣṭra, the son of Ambikā, heaving a long and hot sigh, summoned Sañjaya the charioteer and spoke to him, O bull of the Bhāratas.

3.48.2 Nakula and Sahadeva — those two sons of the divine Aśvins, those two greatly blessed Pāṇḍavas, of radiance equal to the king of the gods — are fierce and intoxicated in battle.

3.48.3 They are firm-weaponed, of far-striking range, resolute in battle, quick of hand, of firm wrath, ever ready, and swift in action.

3.48.4 When those two — Bhīma and Arjuna — stand at the forefront of battle, striding like lions, as irresistible as the twin Aśvins, I see no remnant of my army left then, O Sañjaya.

3.48.5 For those two, who are peerless on the chariot in battle, those two great chariot warriors who are sons of the gods, burning with indignation, will not forgive that torment inflicted on Draupadī.

3.48.6 Whether the great bowmen of the Vṛṣṇis or the mighty Pāñcālas — protected in battle by Vāsudeva who is true to his word — the Pārthas will burn down my sons' army in combat.

3.48.7 O son of a charioteer, the onslaught of the Vṛṣṇis led by Rāma and Kṛṣṇa cannot be withstood even by mountains in battle.

3.48.8 In the midst of them, the great bowman Bhīma of terrible prowess will range about with his iron mace that slays heroes.

3.48.9 Likewise, the twang of the Gāṇḍīva — like the crack of a thunderbolt — and the force of Bhīma's mace: no lords of men are capable of enduring them.

3.48.10 Then I, who have followed in Duryodhana's wake, will recall — too late — the words of friends that I should have heeded and acted upon before.

3.48.11 Sañjaya said: This is a very great transgression that you have let pass, O king — that through delusion your son was not restrained, even though you had the power to do so.

3.48.12 For upon hearing that the Pāṇḍavas had been defeated at dice, Madhusūdana — the infallible Acyuta — hastened to Kāmyaka to visit the Pārthas.

3.48.13 Likewise the sons of Drupada headed by Dhṛṣṭadyumna, and Virāṭa, and Dhṛṣṭaketu, and the Kekayas — all great chariot warriors.

3.48.14 And all that was spoken by them upon seeing the defeated Pārthas — all of it was learned by me through spies, and I have informed you of it.

3.48.15 There, after meeting the Pāṇḍavas, Madhusūdana pledged himself to be Phalguna's charioteer in battle, and Hari said to them: "So be it."

3.48.16 For Kṛṣṇa too was filled with indignation upon seeing the Pārthas reduced to such a condition — wearing black deer-skins as upper garments — and he spoke to Yudhiṣṭhira.

3.48.17 "That prosperity of the Pārthas which existed at Indraprastha during the Rājasūya sacrifice — which I witnessed, unmatched by other kings —

3.48.18 "— where I saw all the rulers of the earth, terror-struck by the might of weapons, along with the Vaṅgas, Aṅgas, Paundras, Oḍras, Colas, Draviḍas, and Andhakas —

3.48.19 "— and those who dwell along the ocean coast, and those who inhabit cities, the Siṃhalas, Barbaras, Mlecchas, and those who dwell in the arid lands —

3.48.20 "— and the western kingdoms by the hundreds down to the sea-shore, the Pahlavas, the Daradas, all the Kirātas, the Yavanas, and the Śakas —

3.48.21 "— the Harahunasand Cīnas, the Tukhāras, the Saindhavas, the Jagudas, the Ramaṭhas, the Mundas, the kingdoms of women, and the Taṅgaṇas —

3.48.22 "— these and many others, O bull of the Bhāratas, I saw arrive as tributaries at your sacrifice —

3.48.23 "— that prosperity of yours which those fickle and treacherous men have seized — taking their lives in return, I shall recover it for you."

3.48.24 "Together with Rāma, O descendant of Kuru, and with Bhīma, Arjuna, and the twins, and with Akrūra, Gada, Sāmba, and Pradyumna, and with Āhuka, and with the hero Dhṛṣṭadyumna, and with the son of Śiśupāla —

3.48.25 "— having slain Duryodhana in battle forthwith, and Karṇa, O Bhārata, and Duḥśāsana and the son of Subala, and whoever else shall oppose us —

3.48.26 "— then you, dwelling in Hāstinapura together with your brothers, having obtained the sovereignty of the Dhārtarāṣṭras, shall govern this earth."

3.48.27 Then the king spoke to him in that assembly of heroes, while all of them were listening — those headed by Dhṛṣṭadyumna.

3.48.28 "I accept your true word, O Janārdana; O mighty-armed one, you shall slay my enemies together with their allies."

3.48.29 "After the completion of thirteen years, make your word true, O Keśava; for this exile in the forest has been pledged by me in the assembly of kings."

3.48.30 Having heard those words of Dharmarāja, the assembly members headed by Dhṛṣṭadyumna straightway pacified the enraged Keśava with sweet words suited to the occasion.

3.48.31 And they spoke to the unsullied Pāñcālī while Vāsudeva listened: "Duryodhana shall forfeit his life through your anger, O goddess; we pledge you this truthfully — weep not, O you of lovely complexion."

3.48.32 "Those who laughed at you, O Kṛṣṇa, when they saw you enraged — beasts and birds shall laugh in turn while eating their flesh."

3.48.33 "Vultures and jackals shall drink their blood, dragging away their heads — the heads of those who dragged you along the floor of the assembly hall."

3.48.34 "You shall see, O Pāñcālī, the limbs of those men dragged across the earth and devoured again and again by flesh-eating creatures."

3.48.35 "The earth shall drink the blood of those — their heads severed — who tormented you then, and of those also who looked on in indifference."

3.48.36 Thus spoke those bulls among men in many various words — all of them radiant, all warriors, all bearing the marks of the unvanquished.

3.48.37 Those great chariot warriors, chosen by Dharmarāja, after the completion of thirteen years shall march forth with Vāsudeva at their head.

3.48.38 Rāma and Kṛṣṇa and Dhanañjaya, Pradyumna and Sāmba, Yuyudhāna and Bhīma, the sons of Mādrī, the sons of the Kekaya king, the sons of Pāñcāla — together with Dharmarāja.

3.48.39 Who, wishing to preserve his life, would rise to oppose in battle all these heroes of the world, these invincible great-souled ones with their allies and armies — enraged as they are, like maned lions?

3.48.40 Dhṛtarāṣṭra said: What Vidura told me at the time of the dice game — "If you defeat the Pāṇḍavas, O king, this is certainly the end-time of the Kurus; there will be a great fear, a flood of blood" —

3.48.41 — I believe that will indeed come to pass, O charioteer, just as Kṣattṛ spoke those words to me before. Without doubt this war will happen when the time of the Pāṇḍavas has expired, as was foretold.

3.49.1 Janamejaya said: When the great-souled Pārtha had gone to the realm of Śakra for the purpose of obtaining weapons, what did the Pāṇḍavas headed by Yudhiṣṭhira do?

3.49.2 Vaiśaṃpāyana said: When the great-souled Pārtha had gone to the realm of Śakra for the purpose of obtaining weapons, those bulls among men continued to dwell at Kāmyaka together with Kṛṣṇā.

3.49.3 Then one day, in a secluded and solitary place, in a grassy spot, those best of the Bhāratas sat down in grief together with Kṛṣṇā, lamenting for Dhanañjaya, their throats choked with tears, deeply sorrowful.

3.49.4 Grief overwhelmed them all on account of that separation — afflicted by the loss of Dhanañjaya and by the loss of their kingdom.

3.49.5 Then Bhīma of mighty arms spoke to Yudhiṣṭhira: "At your command, O great king, that bull among men has gone — Arjuna, in whom the vital breath of the sons of Pāṇḍu is established."

3.49.6 If he were lost, the Pāñcālas with their sons, and we ourselves, and Sātyaki and Vāsudeva — all would perish without doubt.

3.49.7 That radiant one goes, ignoring countless hardships, by your command — Arjuna does so; what then is more painful than this?

3.49.8 Relying on whose arms we all consider the foes already defeated in battle and the earth already won.

3.49.9 Because of whose power I did not send all the Dhārtarāṣṭras together with Subala's son to the other world in the midst of the assembly hall, though he was armed with his bow.

3.49.10 We, endowed with the strength of our arms, endure the anger rising within us — anger rooted in your decision — while being protected by Vāsudeva.

3.49.11 For we, together with Kṛṣṇa, having slain the enemies headed by Karṇa, could rule the entire earth conquered by our own arms.

3.49.12 By the fault of your dice-playing we are all overwhelmed — we whose valor is undiminished, O king, who are mightier than the mighty.

3.49.13 You ought to consider the duty of a warrior, great king; for dwelling in the forest is not the dharma of a kṣatriya, great king — the wise know that sovereignty alone is the highest dharma of a kṣatriya.

3.49.14 You who know the warrior's dharma, O king — do not stray from the righteous path. Before the twelve years are up, O king, let us slay the Dhārtarāṣṭras.

3.49.15 Calling back Pārtha from his quest and summoning Janārdana, great king, I will swiftly dispatch the Dhārtarāṣṭras with their arrayed forces to the other world in great battle, O lord of the people.

3.49.16 I shall slay all the Dhārtarāṣṭras together with Subala's son, Duryodhana and Karṇa, and whoever else shall oppose us in battle.

3.49.17 After I have pacified them you can return from the forest. If done this way, no fault will attach to you, O lord of the people.

3.49.18 And having shaken off the sin committed through various sacrifices, O subduer of enemies, O great king, we can go to the highest heaven.

3.49.19 This could indeed be so, O king, if the king were not foolish; but you are one who procrastinates for us, O you who are devoted to dharma.

3.49.20 It is settled that the deceitful, whose intelligence is deceit, must be slain by deceit; for slaying the treacherous by treachery is not called a sin.

3.49.21 So too in matters of dharma it is seen by those who know dharma, O Bhārata — a single day and night, great king, is equal to a full year.

3.49.22 And likewise the Vedic word is heard always, O lord — a year, O great king, becomes complete through difficulty.

3.49.23 If the Vedas are your authority, O unfailing one, reckoning beyond the single day — the time of thirteen years is to be understood as fully elapsed.

3.49.24 The time has come to slay Duryodhana together with his followers, O subduer of foes — lest he make the entire earth under one sole rule first, O king.

3.49.25 While Bhīma was speaking thus, King Yudhiṣṭhira, the dharma-king, addressed him soothingly, smelling the Pāṇḍava's head.

3.49.26 Without doubt, O mighty-armed one, you will slay Suyodhana after the thirteenth year is past, together with the wielder of the Gāṇḍīva bow.

3.49.27 And what you say to me — "the time has come, O lord" — I cannot bring myself to speak an untruth; for this is not in me.

3.49.28 Even without resorting to treachery or evil resolve, O son of Kuntī, you shall be the slayer of Suyodhana and his followers, O invincible one.

3.49.29 While king Yudhiṣṭhira, the dharma-king, was speaking thus to Bhīma, the great and fortunate sage Bṛhadaśva arrived.

3.49.30 Beholding him who had arrived — the righteous one who walks in dharma — the dharma-souled king of righteousness honored him according to the scriptures with the madhuparka offering.

3.49.31 When he was seated at ease, Yudhiṣṭhira, the mighty-armed, sitting near him and beholding him, spoke many words piteously.

3.49.32 By dice-play, O blessed one, my wealth and kingdom have been taken from me — having been summoned and cheated by deceitful gamblers who were skilled at dice.

3.49.33 I, knowing nothing of dice, was cheated by those of evil resolve — and my wife, dearer to me than life itself, was dragged into the assembly hall.

3.49.34 Is there any king more unfortunate than I on this earth — one seen by you before, or even heard of before? It is my belief that there is no man more miserable than I.

3.49.35 Bṛhadaśva said: What you say, great king, that nowhere is there any man more unfortunate than I — hear this, O Pāṇḍava.

3.49.36 I shall tell you of this, if you wish to hear, O sinless one — there was a king more miserable than you, O lord of the earth.

3.49.37 Vaiśaṃpāyana said: Then the king said to him, "Let the blessed one speak" — I wish to hear of the king who has come to such a condition.

3.49.38 Bṛhadaśva said: Listen attentively, O king, together with your brothers, O steadfast one — there was a king more miserable than you, O lord of the earth.

3.49.39 There was a king of the earth among the Niṣadhas known as Vīrasena; his son was named Nala, who was versed in dharma and the goals of life.

3.49.40 That king was defeated by deceit — by Puṣkara, as we have heard — and though undeserving of such hardship, he dwelt in the forest with his wife.

3.49.41 For that king dwelling in the forest, O king, neither horse, nor chariot, nor brother, nor kinsman ever remained with him.

3.49.42 But you are surrounded by heroic brothers equal to the gods, and by foremost twice-born ones who are like Brahmā — therefore you ought not to grieve.

3.49.43 Yudhiṣṭhira said: I wish to hear at length, O best among speakers, the story of the great-souled Nala — please narrate it to me.

3.50.1 Bṛhadaśva said: There was a king named Nala, the powerful son of Vīrasena, endowed with desired virtues, handsome, and skilled in the knowledge of horses.

3.50.2 He stood at the head of human kings as the lord of the gods stands above all — above all others, like the sun in radiance.

3.50.3 Devoted to the Brahmins, learned in the Vedas, heroic, the great lord of the earth among the Niṣadhas, fond of dice, truthful in speech, the great commander of armies.

3.50.4 Desired by the best of women, generous, with controlled senses, a protector, the foremost of archers — like Manu himself in person.

3.50.5 And likewise among the Vidarbhas there was Bhīma of terrible valor, a hero endowed with all virtues, who desired offspring but had none.

3.50.6 He made supreme effort, well-composed in mind, for the sake of offspring; and the brahmarṣi named Damana came to him, O Bhārata.

3.50.7 Bhīma who desired offspring — knowing dharma — gratified that lustrous one together with his queen, O lord of kings, with reverent hospitality.

3.50.8 Pleased with him, the greatly famous Damana granted a boon to him and his wife — a jewel of a daughter and three noble, greatly glorious sons.

3.50.9 Damayantī, Dama, Dānta, and Damana of fine radiance — all endowed with every virtue, formidable as Bhīma, of terrible valor.

3.50.10 But Damayantī, the slender-waisted one, gained fame in the worlds through her beauty, splendor, renown, fortune, and good fortune.

3.50.11 When she came of age, a hundred well-adorned maidservants and companions waited upon her as upon Śacī herself.

3.50.12 There the daughter of Bhīma — adorned with all ornaments, her limbs beyond reproach — shone among her companions like a flash of lightning, exceedingly endowed with beauty, like Śrī herself with wide eyes.

3.50.13 Nowhere among gods, nor among yakṣas, nor among other humans, had such a beautiful woman been seen before or even heard of — the young girl who confounded the mind, beautiful even to the gods.

3.50.14 And Nala, the tiger among men, was unequaled on earth in beauty — like the god of love embodied in form itself.

3.50.15 In her presence they praised Nala out of curiosity, and in the presence of the Niṣadha king they praised Damayantī again and again.

3.50.16 Love arose between the two of them who constantly heard each other's virtues without having seen each other, O son of Kuntī — and that longing of the heart kept growing toward each other.

3.50.17 Unable to bear the love in his heart, Nala then stayed alone in the garden near the inner apartments.

3.50.18 He then saw geese with golden-colored plumage wandering in the garden; of those birds he caught one.

3.50.19 Then that sky-traveler spoke to Nala: "I am not to be killed by you, O king — for I shall do you a favor."

3.50.20 "I shall speak of you in the presence of Damayantī, O king of the Niṣadhas — such that she will never think of any man other than you."

3.50.21 Addressed thus, the lord of the earth then released the goose. And those geese flew up and went from there to Vidarbha.

3.50.22 Having gone to the city of Vidarbha, the winged ones alighted near Damayantī; and she then saw those birds.

3.50.23 Seeing those birds of wondrous form, surrounded by her group of companions, she joyfully and eagerly set about to catch the birds.

3.50.24 Then the geese scattered in all directions through the ladies' garden; and then the maidens each chased after those geese one by one.

3.50.25 But the goose that Damayantī ran after close at hand — that one, adopting a human voice, then spoke to Damayantī:

3.50.26 "Damayantī, there is a king named Nala, lord of the earth among the Niṣadhas, equal to the Aśvins in beauty — no humans are equal to him."

3.50.27 "If you were to become his wife, O fair-complexioned one, your birth would be fruitful and this beauty of yours, O slender-waisted one."

3.50.28 "For we have seen gods, gandharvas, humans, serpents, and rākṣasas — and yet one such as him has never been seen by us before."

3.50.29 "And you are a jewel among women, and Nala is the best among men — the union of the excellent with the excellent would be full of virtue."

3.50.30 Thus addressed by the goose, Damayantī, O lord of the people, said to that goose there: "Say the same to Nala as well."

3.50.31 The bird, having said "So be it" to the daughter of the lord of Vidarbha, O lord of the people, came back again to the Niṣadha country and reported everything to Nala.

3.51.1 Bṛhadaśva said: Damayantī, having heard that word of the goose, O Bhārata, from that time onward became unsettled in mind regarding Nala.

3.51.2 Then Damayantī became absorbed in thought, wretched, pale-faced, thin, constantly sighing at that time.

3.51.3 With upward gaze, absorbed in meditation, she appeared as one deranged — never finding pleasure in bed, seat, or enjoyment at any time.

3.51.4 She slept neither by night nor by day, saying "Alas! Alas!" again and again; and her companions recognized her unsettled state and such condition through signs.

3.51.5 Then the group of Damayantī's companions reported to the lord of Vidarbha that Damayantī was not herself, O lord of men.

3.51.6 Hearing that from Damayantī's group of companions, king Bhīma reflected deeply on that very great matter concerning his own daughter.

3.51.7 The lord of the earth, observing his own daughter who had reached the bloom of youth, saw that the proper course of action for him was Damayantī's svayaṃvara.

3.51.8 He summoned the lords of the earth, O lord of the people: "Let this svayaṃvara be attended, O heroes, O lords" — so said he.

3.51.9 Hearing of Damayantī's svayaṃvara, all the kings then came to Bhīma, those rulers summoned by Bhīma's command.

3.51.10 Making the earth resound with the noise of elephants, horses, and chariots, with their forces well-adorned with varied garlands and ornaments and fine to behold.

3.51.11 At this very time two ancient foremost sages, the great-souled wanderers, departed from here and went to Indra's world.

3.51.12 Nārada and Parvata, both great-souled and of mighty vows, entered the abode of the king of gods, and were received with great honour.

3.51.13 Having worshipped them, the thousand-eyed lord, the all-pervading one, then asked them of their welfare and enquired also about the health of all in every place.

3.51.14 Nārada said: O god, O lord, our welfare extends everywhere; and O Maghavan, O all-powerful one, the kings throughout the entire world are prospering.

3.51.15 Bṛhadaśva said: Having heard Nārada's words, the slayer of Bala and Vṛtra asked about those kings who know righteousness and who fight having cast off all attachment to life.

3.51.16 Those who meet their death by weapons at the proper time, without turning their backs in battle — for them this world is imperishable, just as it fulfils all my desires.

3.51.17 Where now are those heroic warriors? I do not see them here. The kings who used to come as beloved guests to my dwelling — where are they?

3.51.18 Thus addressed by Śakra, Nārada replied: Hear me, O blessed lord — I shall tell you why those rulers of the earth are not to be seen here.

3.51.19 The daughter of the king of Vidarbha, renowned as Damayantī, has surpassed all women on earth in beauty.

3.51.20 O Śakra, her svayaṃvara will take place very soon; kings and princes are all going there from every direction.

3.51.21 Desiring her who is a jewel of the world, the rulers of the earth are longing for her especially, O slayer of Bala and Vṛtra.

3.51.22 While this was being told, the guardian deities of the worlds, together with Agni, came — those best among the immortals — to the presence of the king of gods.

3.51.23 Then all of them heard Nārada's important words, and having heard, they said joyfully: Let us also go there.

3.51.24 Then all of them, O great king, along with their retinues and their vehicles, set out toward Vidarbha, where all the earthly kings were headed.

3.51.25 King Nala too, O son of Kuntī, having heard of the assembly of kings, set out with undaunted spirit, devoted to Damayantī.

3.51.26 Then the gods on the way saw Nala standing on the earth — his beauty making him seem like the god of love himself standing there in bodily form.

3.51.27 Seeing him radiant as the sun, those guardians of the worlds stood still, their purposes forgotten, astonished at the perfection of his form.

3.51.28 Then the celestial beings, having stationed their aerial cars in the sky, descended from the heavens and spoke to the king of Niṣadha.

3.51.29 Ho, ho, Naiṣadha, king of kings! You, Nala, are a man of true vows. Do us a service — be our messenger, O best of men.

3.52.1 Bṛhadaśva said: Having promised them "I shall do it," O Bhārata, Nala then stood with palms joined and asked them further.

3.52.2 Who indeed are you? And who is that person whose messenger I am desired to be? And what task must I do there? Tell me everything exactly as it is.

3.52.3 When the king of Niṣadha spoke thus, Maghavan replied: Know us indeed to be immortals who have come on account of Damayantī.

3.52.4 I am Indra; here is Agni; and likewise here is the lord of waters; and this is Yama, the ender of men's bodies, O king.

3.52.5 Therefore announce our arrival to Damayantī: the guardians of the worlds together with Indra are coming, desiring to see her.

3.52.6 Śakra, Agni, Varuṇa, and Yama — the gods desire to obtain her; let her choose one among these gods as her husband.

3.52.7 Thus addressed by Śakra, Nala said with joined palms: You ought not to send me on a mission that concerns the very same purpose that brings me there.

3.52.8 The gods said: Having previously promised us "I shall do it," why now, O Naiṣadha, will you not do it? Go, Naiṣadha, do not delay.

3.52.9 Bṛhadaśva said: Thus urged by those gods, the king of Niṣadha replied again: How can I dare to enter her well-guarded chambers?

3.52.10 "You shall enter," Śakra said to him again; and he, saying "so be it," went to Damayantī's dwelling.

3.52.11 There he saw the princess of Vidarbha surrounded by her circle of friends, blazing with her bodily beauty and splendour, that excellent-complexioned one.

3.52.12 Her limbs were supremely tender, her waist was slender, her eyes most beautiful — and with her own radiance she seemed to snatch away even the light of the moon.

3.52.13 On seeing her, that lovely-smiling one, desire grew within him; but wishing to keep his promise true, he restrained the longing of his heart.

3.52.14 Then those most excellent women, seeing the king of Niṣadha, rose up startled from their seats, overpowered by his radiance.

3.52.15 Full of delight and wonder, they praised Nala, yet could not bring themselves to address him; they only contemplated him in their minds.

3.52.16 "What beauty! What charm! What composure this great-souled one possesses! Is he a god, or a yakṣa, or a gandharva?"

3.52.17 But all those lovely, modest women, overpowered by his radiance, were unable to say anything at all to him.

3.52.18 Then Damayantī, astonished, smiled slightly and, as one who speaks first with a smile, addressed the hero Nala.

3.52.19 "Who are you, O one whose limbs are altogether faultless, O increaser of the longing in my heart? You have come like an immortal, O hero — I wish to know you, O sinless one."

3.52.20 "How did you come here? And how were you not noticed? My chambers are well-guarded, and the king too is one of fierce commands."

3.52.21 Thus addressed by the princess of Vidarbha, Nala replied to her: Know me to be Nala, O auspicious one, come here as a messenger of the gods.

3.52.22 "The gods desire to obtain you — Śakra, Agni, Varuṇa, and Yama. O beautiful one, choose one among them as your husband."

3.52.23 "By their divine power alone I entered unseen; as I entered, no one saw me and no one barred my way."

3.52.24 "For this purpose I was sent by those best of gods, O fortunate one. Having heard this, O auspicious one, make up your mind as you wish."

3.53.1 Bṛhadaśva said: She, having paid homage to the gods, said laughingly to Nala: O king, show your affection as you trust — what shall I do for you?

3.53.2 "I myself, and whatever other wealth of mine there is — all of that is yours with confidence; show your desire, O lord."

3.53.3 "That message of the swans burns within me, O king; it is for your sake, O hero, that I have assembled all these kings."

3.53.4 "If you should reject me who am devoted to you, O bestower of honour, I shall resort to poison, fire, water, or a rope — on your account."

3.53.5 Thus addressed by the princess of Vidarbha, Nala replied to her: With the guardians of the worlds present, how can you desire a mortal?

3.53.6 "I am not even equal to the dust of the feet of those great-souled lords, the creators of the worlds. Let your mind dwell on them."

3.53.7 "A mortal who acts contrary to the gods' wishes meets his death. Protect me, O you of faultless limbs, and choose those best among the gods."

3.53.8 Then Damayantī, whose smile was pure, her voice laden with tears, spoke slowly to king Nala.

3.53.9 "There is a means I have devised, O lord of men — a flawless means, O king, by which no blame will fall on you in any way."

3.53.10 "You, O best of men, and the gods with Agni at their head — let all of them come together to the place of my svayaṃvara."

3.53.11 "Then in the presence of the guardians of the worlds I shall choose you, O lord of men, O tiger among men — thus no blame will arise."

3.53.12 Thus addressed by the princess of Vidarbha, king Nala, O lord of people, returned again to the place where the gods had assembled.

3.53.13 The guardians of the worlds together with their lord saw him coming thus; having seen him, they asked him about everything that had transpired.

3.53.14 The gods said: O king, did you see Damayantī of the pure smile? What did she say to us all? Tell us, O lord of the earth, O sinless one.

3.53.15 Nala said: Commanded by you, I entered the dwelling of Damayantī — that very great enclosure surrounded by staff-bearing elders.

3.53.16 "And as I entered there, no man saw me, except that princess — by your divine power alone."

3.53.17 "Her friends too I saw, and they in turn noticed me; on seeing me, O lords of the gods, all of them became astonished."

3.53.18 "And even as I was describing you to her, that lovely-faced one has fixed her resolve upon me alone. She will choose me, O best among gods."

3.53.19 "And the young woman said to me: Let the gods come together, along with you, O best of men, to the place of my svayaṃvara."

3.53.20 "'In their presence I shall choose you, O best of men — thus, O mighty-armed one, no blame will fall upon you,' she said."

3.53.21 "This is all that happened, recounted by me as it truly occurred; you, O lords of the thirty gods, are the final authority in this matter."

3.54.1 Bṛhadaśva said: Then, when an auspicious time had arrived, on a holy lunar day and at a propitious moment, king Bhīma summoned the rulers of the earth for the svayaṃvara.

3.54.2 Hearing that, all the rulers of the earth, tormented by the longing of their hearts, came hastening, eager to win Damayantī.

3.54.3 Those kings entered the great hall, resplendent with its archway and gleaming with golden pillars, like lions entering a mountain cave.

3.54.4 There the rulers of the earth were seated on various thrones, all wearing fragrant garlands, adorned with well-polished jewelled earrings.

3.54.5 That full assembly of kings was like Bhogavatī filled with serpents, or like a mountain cave filled with tigers — those tigers among men.

3.54.6 There could be seen massive arms like iron bars, well-shaped and very smooth, like five-headed serpents.

3.54.7 The beautiful faces of the kings, with fine hair and handsome noses, shone like the constellations in the sky.

3.54.8 Then Damayantī of the auspicious face entered the arena, stealing away with her radiance the eyes and minds of the kings.

3.54.9 The gaze of those great-souled ones fell upon her limbs and remained fixed wherever it landed, unmoving in those who beheld her.

3.54.10 Then, O Bhārata, as the names of the kings were being proclaimed, the daughter of Bhīma saw five men who looked exactly alike.

3.54.11 Surveying them all, standing there indistinguishable in form, the princess of Vidarbha could not in her perplexity recognise king Nala — whichever one among them she looked at, she thought that one to be king Nala.

3.54.12 She, thinking and reasoning with her mind, that spirited woman wondered: How shall I recognise the gods? How shall I know king Nala?

3.54.13 Thus thinking deeply, that princess of Vidarbha, greatly distressed, called to mind the marks of the gods that she had heard of, O Bhārata.

3.54.14 "The marks of the gods that I have heard of from the elders — not a single one of those do I see on any of these five standing here on the ground."

3.54.15 Having deliberated in many ways and considered again and again, she thought it was time to take refuge with the gods themselves.

3.54.16 With speech and with her mind she offered salutation; becoming trembling with joined palms before the gods, she spoke these words.

3.54.17 "Having heard the message of the swans, I have chosen the king of Niṣadha as my husband — by that truth, let the gods point him out to me."

3.54.18 By this truth — that neither in word nor in mind have I ever been unfaithful to him — let the wise gods point him out to me.

3.54.19 By this truth — that the lord of Niṣadha was ordained to be my husband by the gods themselves — let the gods point him out to me.

3.54.20 May the world-guardians together with Īśvara manifest their own true forms, so that I may recognize the glorious king Nala.

3.54.21 Having heard Damayantī's piteous lamentation, her supreme and truthful resolve, and her passionate love for the Niṣadhan,

3.54.22 the gods, O Bhārata, perceiving the purity of her mind, her intelligence, her devotion, and her love, did just as she had asked — they assumed the power to display their own distinctive marks.

3.54.23 She saw all the gods: unsweat­ing, with motionless eyes, their garlands fresh and untouched by dust, standing without touching the earth.

3.54.24 But Nala the Niṣadhan was revealed by contrast: he had a shadow beside him, his garland was wilted, he was covered in dust and sweat, he stood on the ground, and he blinked his eyes.

3.54.25 Having thus distinguished the gods from the glorious Nala, O Bhārata, the daughter of Bhīma chose the Niṣadhan as her husband in accordance with dharma.

3.54.26 With downcast eyes, blushing, she took hold of the hem of her garment; on his shoulder she placed a supremely beautiful garland, and thus the fair-complexioned lady chose him as her lord.

3.54.27 Then suddenly a great cry of "Alas, alas!" burst forth from the assembled kings; and the gods and great sages, filled with wonder and praising King Nala, cried out "Excellent! Excellent!" O Bhārata.

3.54.28 Once Bhīma's daughter had chosen the Niṣadhan, the world-guardians of great majesty, their hearts filled with joy, all granted Nala eight boons.

3.54.29 The lord of Śacī, Indra, delighted, granted to the Niṣadhan the gift of his direct visible presence at sacrifices and the most excellent and auspicious of goals in the afterlife.

3.54.30 Agni granted that he would arise wherever the Niṣadhan desired; and the fire-devourer gave him worlds radiant with Agni's own light.

3.54.31 Yama granted him the finest flavor of food and supreme steadiness in dharma; and the lord of waters granted him the presence of water wherever the Niṣadhan might wish.

3.54.32 All of them together gave him a garland richly laden with the finest fragrance, and also a pair of each gift. Having thus bestowed their boons upon him, those gods departed to the triple heaven.

3.54.33 The assembled kings, having witnessed her wedding, departed each to his own home filled with wonder and delight at Damayantī's choice.

3.54.34 Having won that jewel among women, the glorious king, that lord among men, rejoiced together with her, even as the slayer of Bala and Vṛtra delights with Śacī.

3.54.35 Exceedingly joyful, the king shone like the sun; that hero delighted his subjects, protecting them according to dharma.

3.54.36 The wise king also performed the horse-sacrifice, like Yayāti son of Nahuṣa, and many other rites with abundant sacrificial fees.

3.54.37 And again in charming forests and pleasure-groves, Nala, equal to the immortals, sported together with Damayantī.

3.54.38 Thus that lord of men, while performing sacrifices and taking his pleasures, protected the wealth-filled earth as lord of the earth.

3.55.1 Bṛhadaśva said: Now when the Niṣadhan had been chosen by Bhīma's daughter, the world-guardians of great majesty, as they were departing, saw Dvāpara and Kali approaching together.

3.55.2 Then Indra, the slayer of Bala and Vṛtra, regarding Kali with Dvāpara as his companion, spoke: "Kali, tell me — where are you going?"

3.55.3 Then Kali answered Indra: "I am going to Damayantī's svayaṃvara to choose her for myself, for my mind is set upon her."

3.55.4 Indra laughed and said to him: "That svayaṃvara is over. King Nala was chosen as her lord in our very presence."

3.55.5 Thus addressed by Indra, Kali was filled with rage; taking leave of all the gods, he then spoke these words:

3.55.6 "She who found her husband among humans in the very midst of the gods — surely it is right that she should receive a great and fitting punishment."

3.55.7 When Kali had spoken thus, the dwellers in heaven replied: "It was with our full consent that Nala was chosen by Damayantī."

3.55.8 "Who indeed would not seek shelter with King Nala, who is endowed with every virtue, who knows all the dharmas fully as they are, and who has always kept his vows?"

3.55.9 "In that tiger among men, that king equal to the world-guardians, truth, steadfastness, generosity, austerity, purity, self-control, and tranquility are all firmly established."

3.55.10 "He would be a fool who desired to curse such a one as Nala, O Kali; he would curse himself and destroy himself by his own hand."

3.55.11 "He would sink into a dreadful, fathomless, and boundless hell from which there is no escape." Having spoken thus to Kali and Dvāpara, the gods departed to heaven.

3.55.12 Then, when the gods had gone, Kali said to Dvāpara: "I cannot contain my anger; I will dwell within Nala, O Dvāpara."

3.55.13 "I will make him fall from his kingdom; he shall not enjoy happiness together with Bhīma's daughter. You too should enter into the dice and render your assistance."

3.56.1 Bṛhadaśva said: Having thus made this pact together with Dvāpara, Kali came to that place where King Nala of Niṣadha dwelt.

3.56.2 Watching constantly for an opportunity, he lived in Niṣadha for a long time; but only in the twelfth year did Kali find his opening.

3.56.3 One day the Niṣadhan, having urinated and touched water, sat for the twilight prayers without having purified his feet; and at that moment Kali entered into him.

3.56.4 Having entered into Nala, he went straightway to Puṣkara and said to him: "Come, let us play at dice with Nala."

3.56.5 "With me by your side you will defeat Nala at the game of dice; win back Niṣadha, O king, by defeating King Nala."

3.56.6 Thus instructed by Kali, Puṣkara approached Nala; and Kali himself, taking the form of a bull among cattle, accompanied Puṣkara.

3.56.7 Having reached the heroic Nala, Puṣkara the destroyer of enemy heroes, his brother, said again and again: "Let us play at dice" — urged on by the bull.

3.56.8 The great-souled king could not endure the challenge; with Vaidarbhī watching, he thought the time had come for staking his wager.

3.56.9 Possessed by Kali, Nala at that time was defeated at dice, losing silver, gold, vehicles, yoked animals, and garments.

3.56.10 Not one among his friends was able to restrain him as he played on, intoxicated with the madness of the dice, his mind utterly gone.

3.56.11 Then all the townspeople together with the ministers, O Bhārata, came to see the king, to restrain the one overcome by affliction.

3.56.12 Then the charioteer came up and reported to Damayantī: "All the townspeople stand at the door with urgent business."

3.56.13 "Let it be reported to the Niṣadhan that all his subjects stand here, unable to tolerate the calamity of the king who has always been a guardian of dharma and welfare."

3.56.14 Then she, Bhīma's daughter, wasted by sorrow, her mind struck by grief, spoke to the Niṣadhan in a voice choked with tears:

3.56.15 "O king, the townspeople stand at the door wishing to see you, accompanied by all the ministers, foremost in their devotion to the king. You should see them" — thus she spoke again and again.

3.56.16 But the king, possessed by Kali, said not a single word to her — that lovely-eyed, slender-waisted woman — as she lamented thus.

3.56.17 Then all those ministers and townspeople, afflicted with grief and ashamed, went home saying: "He is not himself anymore."

3.56.18 And so that gambling match between Puṣkara and Nala went on for many months, O Yudhiṣṭhira, and the glorious Nala continued to lose.

3.57.1 Bṛhadaśva said: Then Damayantī, herself sane though witnessing the glorious king, that lord among men, behaving like a madman with his mind entirely consumed by gambling,

3.57.2 overwhelmed by fear and grief, O king, the daughter of Bhīma then thought deeply about what great action needed to be taken concerning her husband.

3.57.3 Suspecting the evil that was at work, yet wishing to do what was best for him, perceiving Nala stripped of all his wealth, she spoke as follows:

3.57.4 "Bṛhatsenā, go and bring the ministers here under Nala's authority, and find out what property has been taken and what wealth remains."

3.57.5 Then all the ministers, having understood the command of Nala, said: "Perhaps there may yet be some portion for us" — and again they came to him.

3.57.6 When all the subjects had come a second time and Bhīma's daughter had reported it to him, he took no pleasure in it.

3.57.7 Seeing her husband taking no pleasure in what was said, Damayantī, ashamed, went back inside the house.

3.57.8 Having heard how the dice continually turned away from the glorious Nala, and seeing Nala stripped of everything, she again spoke to her nurse:

3.57.9 "Bṛhatsenā, go again; by Nala's authority bring the charioteer Vārṣṇeya here, O auspicious one — a great matter is at hand."

3.57.10 Hearing Damayantī's words, Bṛhatsenā brought Vārṣṇeya there with the help of trusted men of action.

3.57.11 Then Bhīma's daughter, knowing time and place, spoke fitting words to Vārṣṇeya with a soothing and gentle voice, that blameless one:

3.57.12 "You know how the king has always treated you rightly; now that he is in distress, you should render him your help."

3.57.13 "The more the king loses to Puṣkara here, the more his craving for the dice increases."

3.57.14 "Just as Puṣkara's dice obey his will, so too is the reverse seen in Nala's dice."

3.57.15 "He does not properly heed the words of his friends and kinsmen; I believe that nothing of the great-souled Niṣadhan remains."

3.57.16 "When the king, deluded, takes no pleasure even in my word, I take refuge in you, O charioteer — do as I say, for my heart cannot be set at rest with the thought that he might be destroyed."

3.57.17 "Harness Nala's beloved horses, those of great speed; place this pair of children upon the chariot and go to Kuṇḍina."

3.57.18 "Having entrusted the two children and also the chariot and these horses to my kinsmen, you may remain there as you please, or go elsewhere."

3.57.19 Vārṣṇeya, Nala's charioteer, reported all of Damayantī's words in full to the chief ministers of Nala.

3.57.20 Having met with them and decided, and having obtained permission from the ministers, O great king, he went to Vidarbha, having placed the pair upon that chariot.

3.57.21 Having deposited the horses there, and that finest of chariots, and the girl Indrasenā, and the boy Indrasena,

3.57.22 having taken leave of King Bhīma, distressed and grieving for King Nala, wandering about, the charioteer then went to the city of Ayodhyā.

3.57.23 Deeply distressed, he presented himself to King Ṛtuparṇa, O great king, and entered his service as a charioteer.

3.58.1 Bṛhadaśva said: Then, after Vārṣṇeya had departed while the glorious one was still gambling, Puṣkara won away his kingdom and whatever other wealth remained.

3.58.2 Laughing, Puṣkara said to Nala, whose kingdom had been taken: "Let the gambling continue; what stake do you still have to wager, O king?"

3.58.3 "Only Damayantī remains to you; everything else has been won by me. Wager Damayantī — it would be good if you think so."

3.58.4 When Puṣkara had spoken thus to the glorious Nala, his heart seemed to split asunder with rage, yet he said not a word to him.

3.58.5 Then Nala, the greatly famous, looking at Puṣkara, his rage at its peak, stripped the ornaments from all his limbs.

3.58.6 Clad in a single garment, unadorned, increasing the grief of his friends, the king then departed, abandoning his vast splendour.

3.58.7 Damayantī, wearing a single garment, followed him as he went. Together with her, the king of Niṣadha dwelt outside the city for three nights.

3.58.8 But Puṣkara, O great king, proclaimed throughout the city: "Whoever properly attends to Nala, let him be put to death on my order."

3.58.9 By Puṣkara's command and out of their own hostility, the citizens showed no honour to him, O Yudhiṣṭhira.

3.58.10 Thus deserving of honour yet receiving none, the king stayed near the city for three nights, subsisting on water alone.

3.58.11 Tormented by hunger after many days, Nala saw certain birds with wings that gleamed like gold.

3.58.12 The mighty lord of Niṣadha thought to himself: "Today there is food for me; this wealth shall be mine."

3.58.13 Then he spread his lower garment over them; but taking his garment, they all flew up into the sky.

3.58.14 As those birds soared up, they addressed Nala, seeing him standing on the ground, bereft of clothes, wretched, head bowed.

3.58.15 "We are the dice, O foolish one! We came desiring to steal your garment. For we have no joy so long as you depart still clothed."

3.58.16 Watching the dice depart and finding himself naked, the glorious king Puṇyaśloka then spoke to Damayantī.

3.58.17 "Through the wrath of those by whom I was deprived of sovereignty, O blameless one, I find no means of sustenance, afflicted and tormented by hunger.

3.58.18 On whose account the people of Niṣadha showed me no honour — those same ones, having become birds, have now stolen even my garment.

3.58.19 Having fallen into the most extreme adversity, afflicted, my mind undone — I am your husband; hear now this counsel that is for your own good.

3.58.20 These many roads go toward the southern country, to Avanti and, passing beyond, to the Ṛkṣavat mountain.

3.58.21 Here is the great mountain Vindhya, and the Payoṣṇī flowing to the ocean, and yonder are the hermitages of the great sages, adorned with flowers and fruit.

3.58.22 This is the road to Vidarbha; this one goes to the Kosalas; and beyond that lies this region in the south, the southern highway."

3.58.23 Then she, her voice choked with tears, emaciated by sorrow, Damayantī spoke these piteous words to the king of Niṣadha:

3.58.24 "My heart trembles and all my limbs sink down as I think again and again of your intention, O lord of the earth.

3.58.25 Your kingdom taken, your wealth taken, stripped of garments, beset with hunger and exhaustion — how could I abandon you and go, alone in the desolate forest?

3.58.26 For you who are weary, tormented by hunger, seeking that happiness — in this dreadful forest, O great king, I will dispel your fatigue.

3.58.27 There is nothing equal to a wife as a remedy in all sufferings — so say the physicians; this is the truth, I tell you."

3.58.28 Nala said: "It is exactly as you say, Damayantī of slender waist; there is no friend equal to a wife as a remedy for a man in distress.

3.58.29 Nor am I wishing to abandon you; why do you fear, timid one? I would abandon myself, but never you, O blameless one."

3.58.30 Damayantī said: "If you do not wish to abandon me, O great king, then why do you keep pointing out the road to Vidarbha?"

3.58.31 "I understand, O lord of men; you ought not to abandon me. Yet with a mind drawn away you would forsake me, O great lord.

3.58.32 For you keep telling me the road again and again, O best of men; by this you increase my grief, O one of godlike radiance.

3.58.33 And if this is your intention, O king, that we should go, then let us go to Vidarbha together, if you think it right.

3.58.34 The king of Vidarbha will honour you there, O giver of honour; honoured by him, O king, you will dwell happily in our home."

3.59.1 Nala said: "Your father's kingdom is as much mine — there is no doubt of that. Yet I will not go there in any manner while I am in this wretched state.

3.59.2 How, going there in prosperity, would I increase your joy? Ruined at the dice, I would only go to increase your sorrow."

3.59.3 Bṛhadaśva said: Saying this, king Nala consoled Damayantī again and again — that noble woman who was now covered with only half a garment.

3.59.4 The two of them, wrapped in a single garment, wandering here and there, exhausted by hunger and thirst, came to some kind of shelter.

3.59.5 Having reached that hall, the lord of Niṣadha sat down upon the bare ground together with the daughter of Vidarbha.

3.59.6 Naked, dirty, hair dishevelled, caked with dust, exhausted, he fell asleep on the ground together with Damayantī.

3.59.7 Damayantī too, that virtuous and tender woman, the wretched one, was suddenly carried off by sleep after encountering such misery.

3.59.8 But while Damayantī slept, O lord of the people, king Nala, his mind and heart churned by grief, could not sleep as before.

3.59.9 He, contemplating the seizure of his kingdom, the complete desertion of his friends, and that ruin in the forest, gave himself over to brooding.

3.59.10 "What would come of my doing this? What would come of my not doing it? Would death be better for me, or abandonment of this person?

3.59.11 This devoted wife suffers this misery on my account; but freed from me, she might at some point return to her own people.

3.59.12 With me, this incomparable woman will undoubtedly meet suffering; but in abandonment there would be uncertainty — she might even find happiness somewhere."

3.59.13 Having deliberated in many ways and weighed it again and again, the lord of men decided that abandonment was better for Damayantī.

3.59.14 Having thought of his own nakedness and of her single garment, the king resolved on cutting off half of that garment.

3.59.15 "How can I cut the garment without my beloved waking?" Thinking thus, the king of Niṣadha paced about the hall.

3.59.16 As Nala ran about here and there, O descendant of Bharata, he came upon an excellent sword, unsheathed, in a corner of the hall.

3.59.17 Having cut half the garment with it and donned it, the scorcher of foes fled away, out of his senses, abandoning the sleeping daughter of Vidarbha.

3.59.18 Then, his heart drawn back, the lord of Niṣadha returned to that hall and, seeing Damayantī lying there thus, wept.

3.59.19 "She whom neither the wind nor the sun formerly beheld — my beloved — she today lies on the floor in the midst of this hall as if without a protector.

3.59.20 She who is beautiful in her smiles, of lovely limbs, now wrapped in a half-cut garment — how will she be when she awakens, like one who has lost her reason?

3.59.21 How will the virtuous and auspicious daughter of Bhīma, separated from me, wander alone in this dreadful forest haunted by beasts and serpents?"

3.59.22 Going away and then returning to the hall again and again, king Nala was pulled back by Kali and pulled away by affection.

3.59.23 His heart seemed as if split in two in his anguish; like a swing it came and went, returning to the hall again and again.

3.59.24 But then, drawn away by Kali and bewildered, Nala fled, having lamented much in pitiable fashion and abandoned his sleeping wife.

3.59.25 His self destroyed, touched by Kali, the king, calculating this and that, went on into the empty forest, sorrowfully abandoning his wife.

3.60.1 Bṛhadaśva said: After Nala had departed, O king, Damayantī of lovely limbs awoke, her fatigue gone, frightened, in the desolate forest.

3.60.2 Not seeing her husband, overcome with pain and grief, she cried out aloud in fear: "O great king!" calling for the king of Niṣadha.

3.60.3 "Alas, my lord! Alas, great king! Alas, my master — why do you abandon me? I am undone, I am destroyed, I am afraid in this desolate forest!"

3.60.4 "Surely, O great king, you are one who knows righteousness and speaks truth — how then, having spoken such vows, have you gone off abandoning me in my sleep?

3.60.5 How can you abandon your devoted, obedient wife and go — especially when no wrong was done by another, or when wrong was done?

3.60.6 Will you be able to make true, O lord of men, those words you once spoke in the presence of the world-guardians on my behalf?

3.60.7 "This much jest is enough, O bull among men; I am afraid, O invincible one — show yourself, O lord.

3.60.8 I see you, I see you, O king — you stand there, O king of Niṣadha, concealing yourself behind the bushes — why do you not speak to me?

3.60.9 How cruel it is, O lord of kings, that you do not embrace me here in this condition, weeping, and comfort me, O king!

3.60.10 I do not grieve for myself, nor for anything else — it is for you that I grieve, O king, thinking of how you will fare all alone.

3.60.11 How will you be, O king, in the evening — thirsty, hungry, wasted by fatigue — at the roots of trees, not seeing me?"

3.60.12 Then she, afflicted with sharp grief, blazing as it were with anger, ran about this way and that, weeping, sorrowful.

3.60.13 Now the young woman leaps up, now she falls down, distraught; now she cowers in fear; now she cries out and weeps.

3.60.14 She, scorched by fierce grief, sighing again and again, distraught, the devoted wife of Bhīma's line, went outside weeping and spoke:

3.60.15 "By whose curse the king of Niṣadha, afflicted with misery, suffers this pain — let that being suffer pain even greater than this.

3.60.16 The wicked one who has done this to Nala, innocent of heart — may he, meeting a suffering greater than this, live a life bereft of happiness."

3.60.17 Thus lamenting, that wife of the great-souled king searched for her husband in the forest haunted by wild beasts.

3.60.18 The daughter of Bhīma, like one gone mad, lamenting here and there, crying "Ah! Ah! O king!" again and again, ran to and fro.

3.60.19 Her, withering excessively, crying like an osprey, grieving pitifully, lamenting again and again —

3.60.20 — the daughter of Bhīma, who had suddenly come near and was moving about close by, was seized by a great serpent of immense body, hungry.

3.60.21 She, being devoured by the serpent, overwhelmed by grief, did not grieve for herself as much as she grieved for the king of Niṣadha.

3.60.22 "O lord, I am being devoured here in the forest, helpless, by this serpent in the wilderness — why do you not run to me?

3.60.23 How will you be hereafter, O king of Niṣadha, when you remember me — freed from evil, having recovered your understanding, your mind, and your wealth?

3.60.24 For you who are weary, tormented by hunger, exhausted, O king of Niṣadha — who will dispel your fatigue, O tiger among kings, O giver of honour?"

3.60.25 Then a hunter, roaming in the dense forest, suddenly heard her crying out and rushed toward her swiftly.

3.60.26 Seeing her thus seized by the serpent, she of large eyes, the hunter quickly stepped forward, hastening toward her.

3.60.27 The hunter, having cut it apart, struck the serpent's head with his sharp blade, knocking the motionless snake to the ground.

3.60.28 The hunter freed her, washed her with water, and having comforted her and given her food, he then questioned her, O Bhārata.

3.60.29 "Whose are you, O doe-eyed one? How did you come to this forest? And how have you arrived at this great calamity, O lovely lady?"

3.60.30 Damayantī, thus questioned by him, O lord of peoples, narrated to him everything exactly as it had occurred, O Bhārata.

3.60.31 Her — clad in only half a garment, with full hips and breasts, tender-limbed and blameless of form, her face like the full moon —

3.60.32 — with curving-lashed eyes, and sweet of speech — the deer-hunter, beholding her, fell under the sway of desire.

3.60.33 Then the hunter, tormented by desire, began to soothe her with smooth and gentle words; but the proud lady perceived it.

3.60.34 But Damayantī, a devoted wife, perceiving that wicked man, was seized with fierce anger and blazed up as it were with fury.

3.60.35 That vile man of evil mind, eager to violate her, reckoned her as one to be overpowered — like a blazing tongue of flame.

3.60.36 But Damayantī, afflicted with grief, bereft of husband and kingdom, at the right moment — when speech was beyond him — cursed him in her wrath.

3.60.37 "As I have never thought of any man other than Naiṣadha, even in my mind, so let this vile hunter fall dead!"

3.60.38 The very moment the words were spoken by her, that hunter fell to the earth lifeless, like a tree struck by lightning.

3.61.1 Bṛhadaśva said: Having slain the deer-hunter, she of lotus eyes set out into the forest — terrible, desolate, and resounding with swarms of crickets.

3.61.2 It was haunted by lions, tigers, boars, bears, deer, and leopards, thronged with flocks of various birds, and frequented by barbarians and bandits.

3.61.3 It was covered with śāla, bamboo, dhava, aśvattha, tinduka, iṅguda, and kiṃśuka trees, with arjuna and ariṣṭa, with sandalwood and śālmalī.

3.61.4 It was crowded with jambu, mango, lodhra, khadira, śāka, and vetasa, and encircled with kāśmarī, āmalaka, plakṣa, kadamba, and udumbara trees.

3.61.5 It was covered with badarī and bilva, thick with nyagrodha trees, and filled with priyāla, tāla, kharjūra, harītakī, and bibhītaka.

3.61.6 She saw mountains bound with hundreds of various ores, diverse groves resounding with birds, caves of wondrous appearance, rivers, lakes, wells, and various animals and birds.

3.61.7 She beheld many fearsome piśācas, serpents, and rākṣasas, marshes and ponds, mountain peaks in every direction, and rivers and seas — all wonderful to behold.

3.61.8 And there the daughter of Vidarbha's king beheld, in herds, buffaloes, boars, jackals, bears, monkeys, and serpents.

3.61.9 Endowed with splendor, renown, steadfastness, and supreme beauty, the princess of Vidarbha wandered alone, then, searching for Nala.

3.61.10 That princess, daughter of Bhīma, entering that dreadful forest, was not afraid of anything there, though worn by her husband's misfortune.

3.61.11 The daughter of Vidarbha, O king, wailed in deep sorrow, her body consumed by grief for her husband, leaning against a flat rock.

3.61.12 Damayantī said: "O lion-chested, mighty-armed lord of the Niṣadha people — where have you gone, O king, leaving me in this deserted forest?"

3.61.13 "O hero, O tiger among men, having performed horse-sacrifices and other rites with full sacrificial fees — how do you now act falsely toward me?"

3.61.14 "That which you spoke, O tiger among men, of great splendor, in my presence — you should make that true, O auspicious one, O bull among kings."

3.61.15 "What was spoken by the geese, those birds, in your presence, O lord of earth, and what they said in my presence — that you should bear in mind."

3.61.16 "The four Vedas in full, with all their supplements and appendices, well studied, O best of men, weigh equally on one side; but Truth alone weighs on the other."

3.61.17 "Therefore you should make truth your deed, O destroyer of foes, O lord of men — do what you, O hero, once declared in my presence."

3.61.18 "Alas, O hero! Was I not truly dear to you, O sinless one? Why do you not speak to me in this dreadful forest?"

3.61.19 "This fierce lord of the forest, with gaping jaws and terrible form, hunger-maddened, threatens me — why do you not protect me?"

3.61.20 "'There is no one dear to me other than you, O fortunate one' — so you said then. Make those words true, O auspicious king."

3.61.21 "O lord of men, O my desired lord, why do you not speak to me — your beloved wife, distraught and wailing?"

3.61.22 "Emaciated, wretched, pale, and soiled, O lord of earth, clad in half a garment, alone, wailing like one without protector —"

3.61.23 "— like a doe separated from her herd, O wide-eyed one — why do you not regard me weeping, O crusher of foes, though you are worthy of honor?"

3.61.24 "O great king, in this great forest, why do you not speak to your devoted wife who calls out to you, left here alone?"

3.61.25 "Endowed with noble lineage and character, beautiful in every limb — I do not see you today, O best of men, on this mountain or in this dreadful forest frequented by lions and tigers."

3.61.26 "Whether lying down, or sitting, or standing, O lord of Niṣadha, or departing, O best of men — you are the one who increases my grief."

3.61.27 "Whom shall I ask, afflicted with sorrow, wasted by grief for your sake — 'Have you seen king Nala anywhere in this forest?'"

3.61.28 "Who today will tell me of Nala — handsome, noble-souled, destroyer of enemy arrays — dwelling in this forest?"

3.61.29 "The king Nala whom you seek, he of lotus-like eyes — whose sweet voice shall I hear today saying, 'Here he is'?"

3.61.30 "This glorious lord of the forest, the tiger with four fangs and great jaws, comes toward me — I shall question him without fear."

3.61.31 "You are the lord of beasts, the master of this forest — know me as Damayantī, the daughter of the king of Vidarbha."

3.61.32 "The wife of Nala, lord of Niṣadha, slayer of enemies — alone, wretched, worn by grief, seeking her husband — comfort her, O king of beasts, if you have seen Nala."

3.61.33 "Or else, O lord of the forest, if you do not tell me of Nala, then devour me, O best of beasts, and free this grieving one from sorrow."

3.61.34 Having heard my lament in the forest, the king of beasts himself goes away toward that clear-watered river flowing to the sea.

3.61.35 "This holy mountain with its many peaks, lofty, gleaming, sky-touching, of varied colors and lovely —"

3.61.36 "— filled with various ores, adorned with diverse gems, rising like a banner of this great forest —"

3.61.37 "— filled with lions, tigers, elephants, boars, bears, and deer, resounding on all sides with many kinds of birds —"

3.61.38 "— adorned with kiṃśuka, aśoka, bakula, and puṃnāga trees, beautified with bird-filled rivers and peaks — this king of mountains I shall now question concerning the king."

3.61.39 "O blessed best of mountains, of divine appearance, famous, a refuge, full of blessings — homage to you, O upholder of the earth!"

3.61.40 "I bow to you in approach — know me as a princess, daughter-in-law of a king, wife of a king, known by the name Damayantī."

3.61.41 "My father is the king, lord of Vidarbha, a great warrior — the lord of the earth named Bhīma, protector of the four social orders."

3.61.42 "The best of kings, he has performed rājasūya and aśvamedha sacrifices with full fees; broad and lovely are his slightly upturned eyes."

3.61.43 "He is devoted to Brāhmaṇas, of virtuous conduct, truthful, free from envy, of good character, well-behaved, of broad glory, learned in dharma, and pure."

3.61.44 "He is the proper guardian of the Vidarbhas, the lord who has conquered all enemies — know me, O blessed one, as his daughter who has come to you."

3.61.45 "Among the Niṣadhas, O great mountain, my father-in-law is the best of kings, of auspicious name — famous as Vīrasena."

3.61.46 "His son is a hero, glorious, of true valor, who duly governs the kingdom that properly passed to him from his father."

3.61.47 "He is called Nala, subduer of foes, renowned as Puṇyaśloka — devoted to Brāhmaṇas, learned in the Vedas, eloquent, doer of righteous deeds, drinker of soma, builder of sacred fires."

3.61.48 "He is a sacrificer, a giver, a warrior, and a righteous ruler — know me, O best of mountains, as his wife who has come here."

3.61.49 "I am bereft of fortune, husbandless, without protector, beset by misfortune, searching for that best of men, my husband."

3.61.50 "With these hundreds of peaks that scrape the sky — have you seen the king, O best of mountains, in this dreadful forest? Has Nala been seen by you?"

3.61.51 "My husband — of the prowess of a lordly elephant, wise, long-armed, intolerant of insult, valiant, truthful, steadfast, of great renown, lord of the Niṣadhas — has he, Nala, been seen by you?"

3.61.52 "Why do you not comfort me with your voice today, O best of mountains, wailing alone in sorrow, as a father would his grieving daughter?"

3.61.53 "O hero, O valiant one, O knower of dharma, O king of steadfast truth — if you are in this forest, O king, reveal yourself by yourself."

3.61.54 "When shall I hear that affectionate, deep voice of the Niṣadha king, resembling the sound of a cloud — that speech of his, like nectar?"

3.61.55 "That auspicious speech of the noble king, simply saying 'O Vaidarbhī,' flowing like a sacred text, rich, the destroyer of my grief?"

3.61.56 Having spoken thus to that best of mountains, the princess Damayantī, daughter of a king, then set off again toward the northern direction.

3.61.57 After traveling for three days and nights, that most excellent of women beheld an incomparable hermit-forest, of divine woodland appearance.

3.61.58 It was adorned by ascetics equal to Vasiṣṭha, Bhṛgu, and Atri — disciplined, controlled in diet, possessed of self-restraint and purity.

3.61.59 Among them were those who subsisted on water, those who lived on air, and those who ate only leaves — masters of their senses, greatly blessed, desirous of seeing the path to heaven.

3.61.60 She beheld a lovely hermitage-grove, inhabited by ascetics, sages clad in bark garments and hides, with restrained senses.

3.61.61 Seeing the hermitage frequented by various animals, thronged with troops of monkeys, and accompanied by ascetics —

3.61.62 — she of beautiful brows, lovely hair, shapely hips, fine breasts, and beautiful teeth-adorned face, radiant, of noble bearing, moving with a graceful, lofty gait —

3.61.63 — she, the beloved wife of Vīrasena's son, a gem of womanhood, greatly blessed, the spirited Damayantī, entered that hermitage.

3.61.64 She greeted the elders in austerity and stood with bowed reverence; all the ascetics there welcomed her, saying, "Welcome."

3.61.65 The wealth-in-austerity ascetics honored her duly, then said, "Be seated" and "Tell us — what may we do for you?"

3.61.66 The lovely-hipped one asked them: "O sinless ones, O greatly blessed ones, is all well with you here — in your austerities, sacred fires, in dharma, among the animals and birds, and in the practice of your own dharma?"

3.61.67 Told by them that all was well, O fortunate one, the renowned and perfectly-limbed one was addressed: "Tell us — who are you, and what do you wish to do?"

3.61.68 "On seeing your supreme beauty and supreme radiance here, wonder has arisen in us — take courage, do not grieve."

3.61.69 Are you the great deity of this forest, or of this mountain, or of this river? O auspicious one, O blameless one, tell us the truth.

3.61.70 She said to those sages: I am not the deity of this forest, O brahmins, nor of this mountain, nor of this river — I am no deity at all.

3.61.71 Know me as a mortal woman, all of you who are rich in austerity. I shall tell you at length — listen to me fully.

3.61.72 In Vidarbha there is a great king named Bhīma, blazing in glory. Know me as his daughter, O best of the twice-born.

3.61.73 The wise lord of Niṣadha, famed Nala of great renown, a hero victorious in battle, a learned man — he is my husband, the lord of his people.

3.61.74 Devoted to the worship of the gods, affectionate toward the twice-born, the protector of the Niṣadha lineage — he is greatly fortunate and blazing in splendor.

3.61.75 Truthful in speech, knowing dharma, wise, true to his vows, a crusher of enemies, devoted to brahmins and to the gods, glorious, a conqueror of enemy cities.

3.61.76 Nala, best of kings, resplendent as the king of gods — he is my husband, wide-eyed, with a face like the full moon, a slayer of foes.

3.61.77 A performer of the foremost sacrifices, master of the Vedas and their auxiliaries, a slayer of rivals in battle, shining like the sun and moon together.

3.61.78 That king, devoted to truth and dharma, was challenged by certain wicked and base men skilled in deceit, and defeated in gambling by those crooked ones — he lost his kingdom and his wealth.

3.61.79 Know me as the wife of that bull among kings — Damayantī, famous by name, longing to behold her husband.

3.61.80 I have been searching through forests and mountains, through lakes and rivers, through pleasant marshes and forests everywhere —

3.61.81 — seeking my husband Nala, skilled in battle, great-souled, versed in arms; I wander here in grief.

3.61.82 Has king Nala, lord of the Niṣādas, perhaps come to this holy hermitage of your lordships?

3.61.83 For his sake, O brahmins, I have entered this exceedingly terrible forest — frightful, dreadful, haunted by tigers and wild beasts.

3.61.84 If within some days and nights I do not find King Nala, I shall join myself to what is best — I shall release myself from this body.

3.61.85 What is the purpose of my life without that bull among men? How shall I go on, I who am afflicted today by grief for my husband?

3.61.86 While the daughter of Bhīma, Damayantī, lamented thus alone in the forest, those truthful ascetics then spoke to her.

3.61.87 "Auspicious will be your outcome, O auspicious one, O fortunate one — we see this through our austerities. You will swiftly behold the Niṣāda king."

3.61.88 "You will see Nala, lord of the Niṣādas, slayer of enemies, O daughter of Bhīma, best among those who uphold dharma — your fever of grief will be gone."

3.61.89 "Freed from all sins, endowed with every jewel, ruling that same foremost of cities, the subduer of enemies —

3.61.90 — striking fear into his foes, dispelling grief for his friends — you shall see your husband, O auspicious one, that king of auspicious lineage."

3.61.91 Having spoken thus to the beloved queen of Nala, daughter of a king, those ascetics vanished then — along with their sacred fires and hermitage.

3.61.92 Damayantī of flawless limbs, daughter-in-law of King Vīrasena, was filled with wonder at witnessing that great marvel.

3.61.93 "Was this a dream I saw? What has happened here? Where have all those ascetics gone? Where is that hermitage?"

3.61.94 "Where is that lovely river of holy waters frequented by many birds? And where are those charming trees adorned with fruits and flowers?"

3.61.95 Having reflected long, the daughter of Bhīma, Damayantī of bright smile, overcome with grief for her husband, became wretched, her face pale.

3.61.96 Moving on to another place, her voice choked with tears, her eyes brimming with weeping, she lamented upon seeing an ashoka tree.

3.61.97 She approached that finest of trees, the ashoka, then in bloom, bending with new shoots, lovely, resonant with birds.

3.61.98 "Ah, how this tree shines glorious in the depths of this forest, radiant with its many garlands of blossoms, like the glorious king of the Dravidians!"

3.61.99 "Free me quickly from grief, O ashoka, O fair to behold — have you seen the king who is himself freed from grief, fear, and affliction?"

3.61.100 "Have you seen Nala, the subduer of enemies, the beloved husband of Damayantī, the lord of the Niṣādas — my beloved?"

3.61.101 "Clad in half a single garment, with a body and skin delicate as a child's, that hero tormented by misfortune who has come to this forest?"

3.61.102 "Do that whereby I may go without grief — O ashoka tree, be true to your name, cause the destruction of my sorrow!"

3.61.103 Having thus circumambulated that ashoka tree three times in her distress, that most excellent woman, daughter of Bhīma, went on to a still more fearsome place.

3.61.104 She saw many trees and many rivers, many lovely mountains and many beasts and birds.

3.61.105 She saw ravines and mountain slopes and streams of wondrous appearance — all this the daughter of Bhīma beheld as she searched for her husband.

3.61.106 Having traveled a great distance, Damayantī of bright smile then saw a great caravan teeming with elephants, horses, and chariots.

3.61.107 It was crossing a lovely river with clear and auspicious waters — cool, broad, lake-like, bordered by cane reeds.

3.61.108 The river rang with the cries of cranes and curlews, cooed over by ruddy geese, filled with turtles, crocodiles, and fish, adorned with sandbars and islands.

3.61.109 The glorious wife of Nala, that woman of shapely hips, upon seeing the great caravan, approached it and entered among the people.

3.61.110 She looked like a madwoman, afflicted by grief, covered only by half a garment, gaunt, discolored, dirty, her hair matted with dust.

3.61.111 On seeing her there, some of the people fled in fear, others stood lost in thought, and some cried out.

3.61.112 Some laughed at her, others showed disdain; some felt pity for her; and others asked her questions, O Bhārata.

3.61.113 "Who are you? Whose are you, O auspicious one? What do you seek in this forest? We are troubled at the sight of you — are you perhaps a mortal woman?"

3.61.114 "Tell us truly — are you the deity of this forest, or of this mountain, or of one of the directions? O auspicious one, we take refuge in you."

3.61.115 "Are you a yakshini, or a rakshasi, or perhaps a most excellent woman? In any case, grant us well-being and protect us, O blameless one."

3.61.116 "Arrange things so that this entire caravan may depart from here safely and quickly, O auspicious one — we take refuge in you."

3.61.117 Thus addressed by the caravan, the virtuous Damayantī, daughter of a king, afflicted by grief over her husband's misfortune, then replied to the caravan leader, the caravan, and all who were there.

3.61.118 "Young, old, and children, and leaders of the caravan — know me as a mortal woman, daughter of a lord of men, daughter-in-law of a king, wife of a king, longing to behold my husband."

3.61.119 "My father is the king of Vidarbha; my husband is the king of Niṣadha — Nala by name, greatly fortunate. I search for that unconquered one."

3.61.120 "If you know the king, quickly tell me of my beloved — Nala, tiger among kings, slayer of troops of enemies."

3.61.121 The lord of the great caravan, the caravan leader named Shuchi, spoke to her of flawless limbs: "Hear my words, O auspicious one."

3.61.122 "I am the leader and guide of this caravan, O bright-smiling one. I see no man by the name of Nala, O glorious one."

3.61.123 "I see elephants, rhinoceroses, buffaloes, tigers, bears, and deer in this harsh forest uninhabited by humans; even so, may Maṇibhadra, king of yakshas, be gracious to us now."

3.61.124 She then said to all the merchants and to that caravan leader: "Where is this caravan going? Please tell me that."

3.61.125 The caravan leader said: "This caravan will soon go to the realm of Subāhu, the truth-speaking king of Cedi, for the purpose of profit, O daughter of a lord of men."

3.62.1 Bṛhadaśva said: She of flawless limbs, having heard those words of the caravan leader, then set out with him, longing to behold her husband.

3.62.2 Then after many days, in the great and dreadful forest, they came upon a large lake, auspicious on all sides, fragrant with lotuses.

3.62.3 The merchants saw it was lovely, abounding in fodder and fuel, richly supplied with roots and fruits, thronged with flocks of various birds.

3.62.4 Seeing it with its clear and pleasant waters, charming and comfortable, they — their draft animals thoroughly weary — set their minds to making camp.

3.62.5 With the caravan leader's approval, they entered that excellent forest grove; the great caravan settled in at the approach of evening.

3.62.6 Then at midnight, in the stillness and silence, while the caravan lay exhausted and asleep, a herd of elephants came to drink from a mountain stream turbid with the flow of their rut.

3.62.7 Blocking the path, the herd suddenly trampled the sleeping, thrashing caravan where it lay upon the ground near the lotus lake.

3.62.8 The caravan folk, crying out in lamentation and seeking refuge, fled into the forest thickets, blind with sleep and overwhelmed by the great fear; some men were killed by tusks, some by trunks, some by feet.

3.62.9 Crowded with oxen, donkeys, camels, and horses, thick with foot soldiers, that mass of people fled in terror, striking against one another.

3.62.10 Uttering terrible cries they fell to the earth, dashed against trees and broken, fallen on uneven ground — so the entire prosperous company of that caravan was destroyed.

3.62.11 When the next day came, the survivors emerged from the forest thickets, lamenting the slaughter — a brother, a father, a son, a companion, O lord of men.

3.62.12 There Damayantī of Vidarbha grieved: "What evil deed have I done, that even this ocean of people that came to me in the deserted forest has been slain by the elephant herd — on account of my wretched fate?"

3.62.13 "Surely I am destined to suffer grief for a long time without doubt — one does not die before one's appointed time; this is what the teaching of the elders says."

3.62.14 "That I today, wretched as I am, was not trampled by the elephant herd — nothing that happens to men here is not wrought by fate."

3.62.15 "Not even in childhood did I do any wrong by act, thought, or word that could have brought this suffering upon me."

3.62.16 "I think the world-guardians who assembled at my svayamvara, the gods whom I rejected there for Nala's sake — surely by their power I have come to this separation."

3.62.17 Having lamented thus and more, that most excellent woman, wholly given over to grief and sorrow, went on with the survivors — brahmins who had mastered the Vedas, O tiger among kings.

3.62.18 Traveling on after a long time, she reached at evening a great city — the foremost of cities of the truth-speaking king of Cedi, Subāhu — and entered it, covered in half a garment.

3.62.19 The city's inhabitants saw her walking — pale, thin, wretched, her hair loose and ungroomed — looking like a madwoman.

3.62.20 Seeing her entering the city of the Cedi king, the village boys and children followed after her out of curiosity.

3.62.21 Surrounded by them, she came near the royal palace; the queen mother, standing on the palace terrace, saw her encircled by the crowd.

3.62.22 She, O king, having turned away that crowd and brought Damayantī up to the excellent palace terrace, asked her in wonder:

3.62.23 "Even afflicted as you are by unhappiness, you bear a supreme beauty; you shine like lightning among clouds. Tell me, who are you and whose are you?"

3.62.24 For your form is not merely human — even without ornaments you are not alarmed, unaccompanied, before men, O one who has the splendour of an immortal.

3.62.25 Hearing those words, the daughter of Bhīma spoke in reply: Know me as a human woman, wholly devoted to following my husband.

3.62.26 I am a skilled sairandhrī attendant, a free woman living by choice, subsisting on fruits and roots alone, sheltering wherever evening finds me.

3.62.27 My husband is of virtues beyond counting, and he was ever faithful to me; I too followed that hero like his own shadow, never departing.

3.62.28 By fate an excessive addiction to gaming came upon him; defeated at dice, he went alone into the forest.

3.62.29 Comforting that hero, clad in a single garment, distraught and seeming maddened, I followed my husband into the forest.

3.62.30 Then that hero, overcome with hunger in the forest for some other reason, deeply troubled in mind, even cast away that one garment.

3.62.31 Following him — naked, having shed his single garment, maddened, bereft of his senses — I spent many nights without sleep.

3.62.32 Then, after a long while, he abandoned me as I lay sleeping — cutting off half the garment, he forsook me, blameless though I was.

3.62.33 Searching for that husband, burning with grief through days and nights, I cannot find my beloved — he who is like an immortal, the lord of my life and wealth.

3.62.34 Seeing her weeping, her eyes filled with tears, lamenting greatly — the queen mother, herself deeply distressed, spoke to the anguished daughter of Bhīma.

3.62.35 Dwell with me, O auspicious one — my heart goes out to you; O fortunate lady, my men will search for your husband.

3.62.36 Or perhaps he himself will come, wandering here and there; staying here, dear one, you will meet your husband.

3.62.37 Hearing the queen mother's words, Damayantī replied: I am willing to stay with you, O mother of heroes, but only on certain conditions.

3.62.38 I will never eat leavings, nor wash the feet of others, nor will I converse with any man under any circumstance.

3.62.39 Should any man importune me, let him be punished by you; but to seek my husband I should be permitted to meet with brahmin men.

3.62.40 If these conditions can be observed here, I will stay without doubt; otherwise, to remain anywhere holds no place in my heart.

3.62.41 With a gladdened heart the queen mother spoke to her: All this I will grant — how fortunate is your vow of such a kind!

3.62.42 Having spoken thus to the daughter of Bhīma, O lord of the people, the queen mother then addressed her daughter named Sunandā, O Bhārata.

3.62.43 Know this sairandhrī, O Sunandā, as one whose form is divine; rejoice freely with her, your heart at ease.

3.63.1 Bṛhadaśva said: After abandoning Damayantī, O lord of the people, king Nala beheld a great forest fire blazing in the deep woods.

3.63.2 There in the midst of the fire he heard the voice of some creature crying out loudly, again and again: "Run here, Nala! O Puṇyaśloka!"

3.63.3 Saying "Fear not!" Nala entered into the midst of the fire and saw the king of serpents lying there, coiled in a ring.

3.63.4 That serpent, joining his palms in supplication and trembling, then spoke to Nala: Know me, O king, as the serpent Karkoṭaka, O lord.

3.63.5 I deceived a sinless brahmin seer of great ascetic power; enraged by that, he cursed me, O lord of men.

3.63.6 Because of his curse I cannot move a single step from this spot; I will point out the path of good to you — you should rescue me.

3.63.7 I will become your ally — there is no serpent equal to me; I will make myself light — quickly take me up and go.

3.63.8 Having said this, the lord of serpents shrank to the size of a thumb; taking him up, Nala proceeded toward a region free of the forest fire.

3.63.9 Having reached an open place, free from the dark-pathed fire, as Nala was about to release him, the serpent Karkoṭaka spoke again.

3.63.10 Go counting your own steps, O Naiṣadha — a certain number; there, O great king, I will bestow on you the highest good.

3.63.11 Then, as Nala began to count, the serpent bit him at the tenth step; the form of the bitten man quickly vanished.

3.63.12 Nala stood astonished to behold himself transformed; the lord of the earth saw that the serpent now bore his own natural form.

3.63.13 Then the serpent Karkoṭaka, consoling Nala, said: I have concealed your appearance so that people may not recognise you.

3.63.14 He for whose sake you have been transformed and suffered great grief — that one, through my venom now lodged within you, will dwell in torment.

3.63.15 So long as he does not release you, the venom pervading your limbs will persist in him, O great king — he shall abide in suffering.

3.63.16 By him who wronged you without cause, O lord of men — undeservedly, out of jealousy and anger — you were deceived; this protection I have now rendered you.

3.63.17 You shall have no fear, O tiger among men, from fanged creatures, from enemies, or from those learned in sacred lore — by my grace, O lord of men.

3.63.18 By reason of my venom, O king, no affliction shall come to you; and in battles, O lord of kings, you shall always win victory.

3.63.19 Go from here, O king, presenting yourself as a charioteer saying "I am Bāhuka," to the court of Ṛtuparṇa — for he knows the science of dice — into the lovely city of Ayodhyā, this very day, O lord of Niṣadha.

3.63.20 That glorious king, born in the Ikṣvāku line, will give you the secret of dice in exchange for the secret of horses, and will become your friend.

3.63.21 When you have mastered the lore of dice you will be joined with good fortune; then you will be reunited with your wife — do not give your mind to grief — and with your kingdom and your children. I speak the truth to you.

3.63.22 And when you wish to behold your true form, O lord of men, you must remember me then and put on this garment.

3.63.23 Clothed in this garment you will recover your own form — so saying, he then bestowed upon him a divine pair of garments.

3.63.24 Having thus instructed Nala and given him the garments, O Kaurava, the king of serpents then vanished from that very spot, O king.

3.64.1 Bṛhadaśva said: When the serpent had vanished, Naiṣadha Nala set forth and entered the city of Ṛtuparṇa on the tenth day.

3.64.2 He presented himself to the king, saying "I am Bāhuka"; in the driving of horses on this earth there is none my equal.

3.64.3 In matters of difficulty and in the arts, I am also worth consulting; in the preparation of food I have skill that surpasses others.

3.64.4 Whatever crafts exist in this world and whatever else is hard to accomplish, I will strive to do it all — employ me, Ṛtuparṇa.

3.64.5 Ṛtuparṇa said: Stay, Bāhuka, good fortune to you; you shall do all of this — in the matter of swift driving my thoughts are especially fixed.

3.64.6 You therefore apply your skill so that my horses may be swift; you are superintendent of horses — your wages are a hundred of hundreds.

3.64.7 These two, Vārṣṇeya and Jīvala, shall constantly attend upon you; you shall find enjoyment in their company — stay with me, Bāhuka.

3.64.8 Bṛhadaśva said: Thus addressed by him, Nala dwelt there, honoured, in the city of Ṛtuparṇa, together with Vārṣṇeya and Jīvala.

3.64.9 Dwelling there, the king, brooding constantly on the daughter of Vidarbha, would sing this one verse aloud each and every evening.

3.64.10 Where now does she lie — weary, afflicted by hunger and thirst, that suffering woman — remembering that foolish one? Whom does she approach today for shelter?

3.64.11 Hearing the king speak thus in the night, Jīvala said: For whom do you grieve constantly? I wish to hear, Bāhuka.

3.64.12 King Nala replied to him: There was a woman dearly beloved of some fool of poor understanding; he was deeply devoted to her.

3.64.13 That fool was separated from her on some account; parted from her, that feeble-spirited one wanders, tormented by unhappiness.

3.64.14 Burning with grief day and night without rest, he sings this one verse in the night watches, remembering her.

3.64.15 Wandering over the whole earth, he has settled somewhere upon obtaining something — undeservedly, remembering again and again that same sorrow.

3.64.16 That woman who had followed that man even into the hardship of the forest — abandoned by that man of little merit — if she still lives, it is a hard thing.

3.64.17 Alone, inexperienced, unfit for such ways, overcome with hunger and thirst — if she still lives, it is a hard thing.

3.64.18 In the great and dreadful forest frequented always by beasts of prey, abandoned by that feeble-minded man of little merit — O dear one.

3.64.19 Thus it was that king Naiṣadha, ceaselessly remembering Damayantī, lived incognito in the residence of that king.

3.65.1 Bṛhadaśva said: After Nala, with his kingdom lost, had gone into servitude along with his wife, Bhīma sent forth brahmin men, longing for news of Nala.

3.65.2 Bhīma instructed them and gave them abundant wealth, saying: Seek out both Nala and my daughter Damayantī.

3.65.3 When this task is accomplished and the lord of Niṣadha is found — to him among you who brings them both, I will give a thousand cattle, and I will also grant a village the size of a city.

3.65.4 And if Damayantī or Nala cannot be brought here, even for merely finding where they are I will give ten hundred cattle as wealth.

3.65.5 Thus instructed, those brahmin men went out joyfully in all directions, searching cities and kingdoms for Naiṣadha together with his wife.

3.65.6 Then a brahmin named Sudeva, searching the lovely city of Cedi, saw the daughter of Vidarbha standing in the royal palace at the auspicious recitation of the king, together with Sunandā.

3.65.7 Though her peerless beauty shone but dimly, she was like the radiance of the sun shrouded in a net of smoke.

3.65.8 Closely observing her — wide-eyed, exceedingly soiled, emaciated — he concluded by reasoned inference that this was the daughter of Bhīma.

3.65.9 Sudeva said: This woman is exactly as I saw her before; I have achieved my purpose today in beholding this one who is like Śrī, beloved of all the world.

3.65.10 Her face is like the full moon, she is dark of complexion, her breasts beautifully rounded; by her radiance, O goddess, she renders all directions free of darkness.

3.65.11 Her eyes are lovely as lotus petals; she is like Rati, the beloved of Manmatha; beloved of all the world, she shines like the radiance of the full moon.

3.65.12 She seems like a lotus stalk snatched from that lake of Vidarbha by the fault of fate, her limbs smeared heavily with the mud of filth.

3.65.13 She is like a full-moon night when the moon is swallowed by Rāhu; overwhelmed with grief for her husband, wretched, she is like a river with dried-up streams.

3.65.14 She is like a lotus pond whose leaf-lotuses are ruined, whose birds have been frightened away, and which has been crushed by an elephant's trunk — agitated and distressed.

3.65.15 She is tender, her limbs finely formed, fit to dwell in a jewel-laden palace — yet she is like a lotus stalk just torn from the water, scorched as if by heat.

3.65.16 Endowed with beauty, nobility, and virtue, worthy of adornment yet unadorned, she is like a fresh crescent moon in the sky covered by dark clouds.

3.65.17 Deprived of the beloved pleasures of love, deprived of her kinsmen, wretched — she sustains her body in longing for the sight of her husband.

3.65.18 A husband is indeed the supreme ornament of a woman, beyond all other ornaments. Separated from him, even one who is beautiful does not shine.

3.65.19 Nala performs a deed most difficult to bear — deprived of her, he still sustains his own body and does not sink under grief.

3.65.20 Seeing her, with dark-tipped hair and eyes as wide as lotus petals, she who deserves happiness yet is plunged in sorrow — even my own heart is pained.

3.65.21 When shall this auspicious and chaste woman reach the far shore of her sorrow through reunion with her husband, even as Rohiṇī is reunited with the moon?

3.65.22 Surely, upon winning her back, the king of Niṣadha will rejoice, like a king fallen from his kingdom who has recovered his realm.

3.65.23 The lord of Niṣadha deserves the daughter of Vidarbha, who matches him in character, age, and lineage — and she, dark-eyed one, deserves him in return.

3.65.24 It is fitting that I comfort the wife of that immeasurable hero endowed with valor and steadfastness — she who longs to behold her husband.

3.65.25 I shall now comfort her — she whose face resembles the full moon, who has never before known such sorrow, who is afflicted with grief and absorbed in brooding.

3.65.26 Bṛhadaśva said: Having thus deliberated by various reasons and identifying marks, the brahmin Sudeva then approached the daughter of Bhīma and spoke.

3.65.27 I am Sudeva, O daughter of Vidarbha, the beloved friend of your brother; by the command of King Bhīma I have come here to search for you.

3.65.28 Your father the king is well, O queen, and your mother and brothers; your two children are there in good health and long-lived; but all your kinsmen, on your account, live as if bereft of vitality.

3.65.29 Recognizing Sudeva, Damayantī, O Yudhiṣṭhira, then inquired after all her own dear friends and kinsmen one by one.

3.65.30 The daughter of Vidarbha, emaciated by sorrow, wept bitterly, O king, upon suddenly seeing Sudeva, the best of brahmins and beloved friend of her brother.

3.65.31 Then Sunandā, seeing her weeping and wasted with grief, and speaking privately with Sudeva, O descendant of Bharata —

3.65.32 — sent word to the queen-mother: "The handmaid is weeping greatly upon meeting a brahmin; if you think fit, go know who she is."

3.65.33 Then the mother of the king of Cedi came forth from the inner apartments to the place where that young woman was together with the brahmin.

3.65.34 The queen-mother then summoned Sudeva and questioned him, O lord of people: "Whose wife is this woman, or whose daughter, O spirited one?"

3.65.35 "How did this lovely-eyed one come to be lost from her kinsmen or her husband? And how did you, O brahmin, come to know her, and how did she fall into this condition?"

3.65.36 "All this I wish to know from you without remainder; tell me truly, for one who is asking, of her who has the beauty of a goddess."

3.65.37 Thus addressed by her, O king, Sudeva the best of twice-born, having seated himself at ease, described Damayantī's story exactly as it was.

3.66.1 Sudeva said: The king of Vidarbha, Bhīma, is righteous-souled and of terrible prowess. This auspicious woman is his daughter, renowned as Damayantī.

3.66.2 The king of Niṣadha, Nala by name, son of Vīrasena — this auspicious woman is the wife of that wise and celebrated lord.

3.66.3 That lord of the earth was defeated at dice by his brother, stripped of his kingdom; he departed together with Damayantī and was not found anywhere thereafter.

3.66.4 We wander this earth in search of Damayantī; and this young woman has been found in the dwelling of your son.

3.66.5 No mortal woman here equals her in beauty. Between her brows she bears a congenital mole, a mark of excellence — on that dark-complexioned one it resembles a lotus; I spied it though it was concealed.

3.66.6 Covered by grime, it is like the moon veiled by a thin cloud. This mark was fashioned by the Creator as a sign for the sake of her glory.

3.66.7 As the crescent of the tarnished moon does not shine forth fully, yet her beauty does not perish; though her body is covered with grime and unadorned, it shines plainly like gold.

3.66.8 By this form and by this very mole I recognized her, this goddess — as a fire is identified by its heat even when covered.

3.66.9 Bṛhadaśva said: Hearing that speech of Sudeva, O lord of people, Sunandā cleansed away the grime that concealed the mole.

3.66.10 With the grime wiped away, the mole of Damayantī shone forth — like the night-maker revealed in a cloudless sky.

3.66.11 Seeing the mole, Sunandā and the queen-mother, O descendant of Bharata, wept and embraced her and stood still for a moment; then, shedding tears softly, the queen-mother spoke thus:

3.66.12 "You are the daughter of my sister, identified by this mole — both I and your mother are daughters of that high-souled king of the Daśārṇas, of Sudāman, O lovely-faced one."

3.66.13 "She was given to King Bhīma, the mighty-armed, while I went to another; and you I saw as a child born in the house of your father in the Daśārṇa land."

3.66.14 "As your father's house is to you, so too is this house, O spirited one; as my sovereignty is mine, Damayantī, so too is it yours."

3.66.15 With a joyful heart, Damayantī, O lord of people, bowed to her mother's sister and spoke these words:

3.66.16 "Even while being unrecognized, I have lived here happily, well provided with all desires and always protected by you."

3.66.17 "The dwelling will be even happier than this — of that there is no doubt. But O mother's sister, you must give leave to me who have long been separated from my home."

3.66.18 "My two little children are there, living without their father, afflicted with grief and without me as well — how must they be?"

3.66.19 "If you wish to do anything dear to me, I desire to go to Vidarbha; appoint a conveyance for me quickly."

3.66.20 "So be it," said the mother's sister joyfully to her, O king; and then, with the consent of her son, she escorted her under a great guard —

3.66.21 — the queen-mother dispatched her in a splendid chariot drawn by men, O best of the Bharata line, furnished with food, drink, and all necessities.

3.66.22 Then the auspicious one reached Vidarbha before long; all her kinsmen received and honored her with great joy.

3.66.23 Seeing all her kinsmen in good health, and her two children, and her mother and father, and all her circle of friends —

3.66.24 — the glorious and auspicious Damayantī worshipped the gods and the brahmins with the highest rites, O lord of people.

3.66.25 The king, overjoyed at the mere sight of his daughter, satisfied Sudeva with a thousand cows and also with a village and riches.

3.66.26 After spending the night rested in her father's house, that spirited woman, O king, spoke these words to her mother:

3.67.1 Damayantī said: If you wish me to live, mother — I speak truly — then strive for the bringing back of that hero among men, Nala.

3.67.2 Bṛhadaśva said: Thus addressed by Damayantī, that queen, deeply grieved and choked with tears, O king, spoke not a single word in reply.

3.67.3 Seeing her in that condition, the entire inner chamber was then thrown into great lamentation and wept bitterly.

3.67.4 Then the queen spoke to Bhīma, O great king: "Your daughter Damayantī grieves for her husband."

3.67.5 "And she herself has spoken to me, setting aside her shame, O king: 'Let your servants make effort to find the celebrated Nala.'"

3.67.6 Urged by her, the king dispatched obedient brahmins in all directions: "Seek and find Nala."

3.67.7 Then by the command of the lord of Vidarbha, those best of brahmins, having come before Damayantī, said "we set out" and addressed her thus:

3.67.8 The daughter of Bhīma then spoke these words to them: "Proclaim this speech in all kingdoms, in public assemblies here and there, again and again:"

3.67.9 "Where have you gone, O gambler, cutting off half my garment, abandoning in the forest your beloved and devoted one who lay asleep, O beloved?"

3.67.10 "As commanded by you, she waits there for you, that young woman, burning greatly with longing, wrapped in half a garment."

3.67.11 "For her who weeps ceaselessly with that grief, O lord of the earth, show grace, O hero, and give a word in reply."

3.67.12 "This and something else is to be said — that he may show compassion to me; for fire fanned by wind burns the forest."

3.67.13 "A wife must always be maintained and protected by her husband — why have both these duties been abandoned by you, who are righteous and good?"

3.67.14 "You are renowned, wise, well-born, and always compassionate; now you are transformed to mercilessness — I think it is because of the destruction of my fortune."

3.67.15 "Therefore show compassion to me, O great archer, O bull among men; non-cruelty is the highest virtue — this very teaching I heard from you."

3.67.16 "If, while you speak thus, any man responds to you, that man is to be fully identified — who he is and where he dwells."

3.67.17 "Whatever answer a man gives upon hearing your words, bring back that speech and report it to me swiftly, O best of twice-born."

3.67.18 "And act with diligence so that he may not know you are wandering by Bhīma's command and that you will be returning."

3.67.19 "Whether he be prosperous, or whether he be without wealth, or whether he desire riches — his intentions are to be discerned."

3.67.20 Thus instructed, those brahmins set out in all directions, O king, to search for Nala who was then afflicted with adversity.

3.67.21 Those twice-born ones searched cities with their kingdoms, villages, cow-herding settlements, and hermitages, O king, but did not find Nala.

3.67.22 And all those brahmins, O lord of people, proclaimed that message here and there, everywhere, exactly as Damayantī had directed.

3.68.1 Bṛhadaśva said: Then, after a long time, a brahmin named Parṇāda returned to the city and spoke these words to the daughter of Bhīma:

3.68.2 "Searching day and night for the lord of Niṣadha, O Damayantī, I went to the city of Ayodhyā and presented myself before Bhāṅgasvari (Ṛtuparṇa)."

3.68.3 "And I caused that greatly blessed Ṛtuparṇa to hear your message in a great assembly, exactly as it was spoken, O fair-complexioned one."

3.68.4 "Hearing that, Ṛtuparṇa, the lord of men, said nothing; nor did any member of his court speak, even as I proclaimed it repeatedly."

3.68.5 "But when I was dismissed by the king, someone spoke to me in a private place — a servant of Ṛtuparṇa named Bāhuka."

3.68.6 "He is the charioteer of that lord of men, misshapen in form and with short arms — Bāhuka is his name; he is supremely skilled in swift driving and also a fine preparer of food."

3.68.7 "He sighed deeply many times and wept again and again; having inquired after your welfare, he then spoke these words:"

3.68.8 "'Women of good family, even when fallen into adversity, protect themselves by their own virtue; those who are true and have won heaven — of that there is no doubt — never become angry, even when abandoned by their husbands.'"

3.68.9 "'She who was abandoned by one placed in adversity, by one confused, by one fallen from happiness — in that she ought not to be angry with him.'"

3.68.10 "'At one who was struggling to sustain his very life, whose garments were stolen by birds, who was burning with anguish — the dark-complexioned one ought not to be angry.'"

3.68.11 "'Whether honored or dishonored, upon seeing her husband who has come to such a pass — fallen from his kingdom, bereft of prosperity — the dark-complexioned one ought not to be angry.'"

3.68.12 "Having heard his words, I have come here in haste; having heard, O noble lady, you must weigh this evidence and also inform the king."

3.68.13 Hearing this, O lord of the people, Damayantī — her eyes filled with tears — went privately to her mother and addressed her thus.

3.68.14 "This matter must not be known to Bhīma in any way, mother. In your presence I shall send for Sudeva, that best of brahmins."

3.68.15 "You must take care that king Bhīma does not come to know my intention, if you wish me well."

3.68.16 "And as Sudeva quickly brought me back to my kinsmen by that same auspicious mission, so let Sudeva depart at once — do not delay, mother — to bring Nala here from the city of Ayodhyā."

3.68.17 Then, after he had rested, the beautiful Vaidarbhī honored Parṇāda, that best of brahmins, with great wealth.

3.68.18 "When Nala arrives here, O brahmin, I shall give you wealth again, for you have done me great service such as no other would do — that I shall be reunited swiftly with my husband, O foremost of the twice-born."

3.68.19 Thus addressed, he honored her with most auspicious blessings and departed to his home, that high-minded one, his purpose fulfilled.

3.68.20 Then Damayantī, O Yudhiṣṭhira, had that brahmin Sudeva summoned and, filled with grief and sorrow, spoke in her mother's presence.

3.68.21 "Go, Sudeva, to the city of Ayodhyā and speak to king Ṛtuparṇa these words: 'Wishing to take another husband, the daughter of Bhīma, Damayantī, will hold a svayaṃvara once more.'"

3.68.22 "Kings and princes are all going there, and the time has been reckoned such that it shall take place tomorrow at sunrise."

3.68.23 "If you think this worthy of consideration, go quickly, O subduer of enemies — at sunrise tomorrow she will choose a second husband, for that hero Nala is not known to be alive or dead."

3.68.24 Exactly as she had instructed, Sudeva the brahmin went and spoke those words to king Ṛtuparṇa, O great king.

3.69.1 Bṛhadaśva said: Hearing the words of Sudeva, king Ṛtuparṇa, lord of men, soothing him with gentle speech, addressed Bāhuka.

3.69.2 "I wish to go to Vidarbha for Damayantī's svayaṃvara — in a single day, if you think it possible, O Bāhuka, who knows the truth about horses."

3.69.3 Hearing these words of the king, O Kaunteya, Nala's heart was torn with grief, and that high-minded one fell into deep reflection.

3.69.4 "Could this be Damayantī, bewildered by grief, doing this? Or could this be a great stratagem devised for my sake?"

3.69.5 "Alas, is the noble Vaidarbhī, that wretched woman, seeking to do something cruel, she who was abandoned by me — petty, sinful, of perverted judgment?"

3.69.6 "The nature of women in the world is fickle, and my offense against her was severe — she might do this, being helpless, her affection gone, distressed by grief over me, that slender-waisted one, in despair."

3.69.7 "Yet she would never do this, especially as she has children. Whatever is true and right in this matter, I shall go and ascertain for certain. I shall fulfill Ṛtuparṇa's desire as well as my own purpose."

3.69.8 Having resolved thus in his mind, Bāhuka, though downcast in heart, folded his hands and spoke these words to Ṛtuparṇa, lord of men.

3.69.9 "I promise you truly, O lord of men, O tiger among men, O king — you shall reach the city of Vidarbha in a single day."

3.69.10 Then, O king, Bāhuka went to the stables and, by the command of king Bhāṅgasvari, examined the horses.

3.69.11 Though repeatedly urged by Ṛtuparṇa, Bāhuka selected lean horses that were capable and fit for the road.

3.69.12 They were endowed with vigor and strength, of good breed and character, free from inferior marks, broad-nostriled and large-jawed, pure in ten whorls, born in Sindhu, swift as the wind.

3.69.13 Seeing them, the king spoke with some irritation: "What is this? Is it your intention to deceive us with what you propose to do?"

3.69.14 "How shall these horses of mine, feeble in strength and vitality, carry me? The road is great, to be traveled by horses — how can it be done with such as these?"

3.69.15 Bāhuka said: "These horses will go to Vidarbha — there is no doubt in this. But if you think otherwise, O king, tell me which ones I should harness for you."

3.69.16 Ṛtuparṇa said: "You alone know the truth about horses and are skilled in this, Bāhuka. Those which you judge capable, harness them quickly."

3.69.17 Bṛhadaśva said: Then that skilled man harnessed four excellent horses of good breed and character, possessed of speed, to the chariot.

3.69.18 Then the king mounted the harnessed chariot in great haste, but those best of horses sank to their knees on the ground.

3.69.19 Then Nala, best of men, the splendid king, O lord of the people, pacified those horses endowed with vigor and strength.

3.69.20 And taking up the reins, Nala desired to set out, seating the charioteer Vārṣṇeya and adopting the highest speed.

3.69.21 Those best of horses, urged on properly by Bāhuka, leaped up as if into the sky, as if bewildering the chariot's passenger.

3.69.22 Seeing those horses moving with the speed of the wind in that fashion, the wise lord of Ayodhyā was filled with the greatest amazement.

3.69.23 Hearing that thunder of the chariot and witnessing that mastery of the horses, Vārṣṇeya began to reflect on Bāhuka's knowledge of horses.

3.69.24 "Can this be Mātali, the charioteer of the king of the gods? For such great marks are seen in the hero Bāhuka."

3.69.25 "Or could this be Śālihotra, who knows the true lineage of horses, having taken on a supremely beautiful human form?"

3.69.26 "Or could this be king Nala, the conqueror of enemy cities — is this the king arrived here?" Thus he reflected.

3.69.27 "Or else Bāhuka possesses the very knowledge that Nala knew, for I perceive the knowledge of Bāhuka and Nala to be equal."

3.69.28 "And even the age of this man I judge to be the same as Nala's — yet this is not Nala the great hero; still, he must be one who knows the same art."

3.69.29 "For great-souled ones roam this earth in disguise, driven by the ordinance of fate and disfigured by means spoken of in the scriptures."

3.69.30 "Yet my judgment wavers regarding the deformity of the body — that he is diminished in measure from his standard form is my conviction."

3.69.31 "Age and stature are the same, but there is a difference in appearance; ultimately I think Bāhuka to be Nala, endowed with all virtues."

3.69.32 Thus deliberating again and again, Vārṣṇeya, the charioteer of the glorious Nala, reflected in his heart, O great king.

3.69.33 But Ṛtuparṇa, O lord of kings, reflecting on Bāhuka's knowledge of horses, rejoiced, the king together with his charioteer Vārṣṇeya.

3.69.34 Observing that strength, valor, and energy, that mastery of the horses, and that supreme effort, he attained the highest joy.

3.70.1 Bṛhadaśva said: He swiftly crossed rivers, mountains, forests, and lakes — like one moving through the sky, as if flying through the air.

3.70.2 As the chariot moved on in this way, king Bhāṅgasvari, conqueror of enemy cities, saw his upper garment had fallen off.

3.70.3 Then, as the cloth had fallen, the high-minded king said hastily to Nala: "I shall retrieve it."

3.70.4 "Hold back these swift horses, O one of great intelligence, while Vārṣṇeya fetches this cloth for me."

3.70.5 Nala replied to him: "Your cloth has fallen far away — we have gone past it by a yojana. It is not possible to retrieve it again."

3.70.6 When Nala had said this, O king, king Bhāṅgasvari then noticed a vibhītaka tree laden with fruit standing in the forest.

3.70.7 Seeing it, the king addressed Bāhuka in haste: "Look, charioteer, I too have supreme power in counting."

3.70.8 "No one knows everything; there is no one who is omniscient. Knowledge does not reach its fullness in one place in any person anywhere."

3.70.9 "On this tree, Bāhuka — the leaves and fruits, and those that have fallen here — one more than a hundred, one leaf more than that, and one fruit — [tell me the count], Bāhuka."

3.70.10 "There are five crores of leaves on both of its two branches — cut these two branches of it with all their sub-branches; from these two there are two thousand fruits and ninety-five."

3.70.11 Then Bāhuka leaped down from the chariot and said to the king: "You are boasting of something beyond my sight, O king, O afflicteor of enemies."

3.70.12 "But if you have counted it, O king, it is not beyond sight — I shall count the vibhītaka before your eyes, O great king."

3.70.13 "I do not know whether it is so or not — I shall count the fruits of this before your watching eyes, O lord of men. Let Vārṣṇeya hold the reins of the horses for a moment."

3.70.14 The king said to the charioteer: "This is no time to delay." But Bāhuka, exerting his utmost effort, addressed him.

3.70.15 "Wait a moment — or if you are in haste, this road leads safely onward; go with Vārṣṇeya as your charioteer."

3.70.16 Ṛtuparṇa said, pacifying him, O joy of the Kurus: "You alone are the driver — there is no other on earth, Bāhuka."

3.70.17 "It is for your sake I wish to go to Vidarbha, O expert in horses — I have taken refuge in you; you ought not to create an obstacle."

3.70.18 "I shall fulfill your desire in whatever you tell me, Bāhuka, if you show me the sun while traveling to Vidarbha today."

3.70.19 Then Bāhuka said to him: "After counting this vibhītaka I shall go to Vidarbha — do this at my word."

3.70.20 The king said as if unwillingly: "Count then." He quickly descended from the chariot and felled that tree.

3.70.21 Then, filled with wonder, after counting — there were exactly as many fruits as had been said — he spoke these words to the king.

3.70.22 "This is truly extraordinary, O king — I have witnessed your power. I wish to hear of that knowledge by which this is known, O king."

3.70.23 Then the king, eager to proceed on his way, said to him: "Know me to be one who knows the heart of dice and is expert in calculation."

3.70.24 Then Bāhuka said to him: "Give me this knowledge, and receive from me in return the heart of horses, O bull among men."

3.70.25 Then king Ṛtuparṇa, out of the importance of his purpose and out of desire for knowledge of horses, said to Bāhuka: "So be it."

3.70.26 "Take as you wish this supreme heart of dice; let my horse-knowledge remain deposited with you, Bāhuka." Having spoken thus, Ṛtuparṇa gave the knowledge to Nala.

3.70.27 From the body of that knower of the heart of dice, Kali emerged, constantly vomiting from his mouth the sharp poison of Karkoṭaka.

3.70.28 From that afflicted Kali went forth the fire of a curse. By him the king had been tormented for a long time, without self-mastery.

3.70.29 Then Kali, freed from the poison, assumed his own form. The enraged lord of Niṣadha, Nala, desired to curse him.

3.70.30 Kali, trembling with fear and with folded hands, said to him: "Restrain your anger, O king — I shall give you the highest fame."

3.70.31 "Formerly the mother of Indrasena, enraged, cursed me when she was abandoned by you — from that time I was greatly tormented."

3.70.32 "I dwelt within you, O unconquered lord of kings, in the greatest misery, burning day and night with the poison of the serpent king."

3.70.33 "And those men in the world who shall celebrate you without ceasing — fear arising from me shall never come to them."

3.70.34 Thus addressed, king Nala restrained his anger. Then Kali, frightened, quickly entered into the vibhītaka tree; and Kali was not seen by others, as he conversed thus with the Niṣadhan.

3.70.35 Then the king of Niṣadha, destroyer of enemy heroes, fever gone, O king — when Kali had wholly vanished — counted the fruits.

3.70.36 Filled with supreme joy and blazing with surpassing splendour, the radiant king mounted his chariot and set off with swift horses; the vibhītaka tree, once inauspicious, was now redeemed of its connection with Kali.

3.70.37 With a heart overflowing with delight, Nala urged on the excellent horses again and again as they sprang forward like flying birds.

3.70.38 The great-souled king set forth toward Vidarbha; and as Nala passed on, Kali too went home.

3.70.39 Then, O lord of earth, king Nala became free of fever, O king — released by Kali, though still deprived of his own form alone.

3.71.1 Bṛhadaśva said: Then, toward evening, the people reported to king Bhīma the arrival of Ṛtuparṇa, a man of true valour, in Vidarbha.

3.71.2 At Bhīma's word, the king entered the city of Kuṇḍina, making all ten directions resound with the thunder of his chariot.

3.71.3 Then Nala's horses there heard that chariot-roar; and having heard it, they rejoiced just as they used to in Nala's presence of old.

3.71.4 And Damayantī too heard that chariot-sound of Nala — deep as the roar of a cloud at the coming of the rains.

3.71.5 The daughter of Bhīma deemed the chariot-roar exactly like the sound when Nala had held the reins of Nala's own horses of old; and so too did those very horses.

3.71.6 The peacocks on the terraces, the elephants in their stalls, and the horses there all heard the chariot-roar of the king.

3.71.7 Hearing that chariot-roar, the elephants and peacocks likewise cried out with uplifted heads, O king, as if beholding the rise of storm-clouds.

3.71.8 Damayantī said: As that chariot-roar fills the earth as it were, it gladdens my heart — this must be Nala, lord of the land.

3.71.9 If I do not today behold Nala of moon-like face, that hero of numberless virtues, I shall surely perish — there is no doubt.

3.71.10 If I do not enter today between the arms of that hero, so pleasant to the touch, I shall surely perish — there is no doubt.

3.71.11 If the Niṣadhan, whose voice is like thunder, golden in lustre, does not come to me today, I shall surely perish — there is no doubt.

3.71.12 If the lord of kings, bold as a lion, matchless as a rutting elephant, does not come to me, I shall surely perish — there is no doubt.

3.71.13 I do not recall any falsehood from him, nor any unkindness, nor even a stale word spoken carelessly by that great soul.

3.71.14 Master of himself, forbearing, heroic, gentle, self-controlled, with conquered senses, and in private never bowing to the base — my Niṣadhan was docile as a child.

3.71.15 As I, devoted entirely to him, recall his virtues day and night, this heart of mine, bereft of my beloved, is riven by grief.

3.71.16 Bṛhadaśva said: Thus lamenting, she, like one who had lost her senses, O Bhārata, ascended the great palace longing to behold the one of blessed renown.

3.71.17 Then in the middle courtyard she saw the chariot with Ṛtuparṇa, the guardian of the earth, standing in it together with Vārṣṇeya and Bāhuka.

3.71.18 Then Vārṣṇeya and Bāhuka alighted from that finest of chariots, unyoked those horses, and stationed the chariot.

3.71.19 Alighting from the body of the chariot, Ṛtuparṇa, lord of men, presented himself, O great king, before Bhīma of terrible prowess.

3.71.20 Bhīma received him with the highest honour; but the secret purpose concerning his daughter, for which he had come so suddenly and unexpectedly, Bhīma could not fathom.

3.71.21 "What is your business? Welcome" — so asked by the king, O Bhārata, that lord of men did not reveal that he had come on account of his daughter.

3.71.22 King Ṛtuparṇa too, wise and of true valour, saw neither king nor prince present there, nor any sign of a svayaṃvara assembly, nor any gathering of brahmins.

3.71.23 Then the king, lord of Kosala, reflecting in his mind, said to him: "I have come to pay my respects to you."

3.71.24 King Bhīma too, smiling inwardly, pondered the reason for his journey of more than a hundred yojanas.

3.71.25 Passing over many villages, he had not found things as expected; the stated purpose of his coming seemed trivial indeed.

3.71.26 Thus reasoning, that lord of men honoured him and dismissed him, saying again and again: "Rest — you must be weary."

3.71.27 Honoured and cheerful of heart, delighted by the delighted king, escorted by royal attendants, he entered the appointed dwelling.

3.71.28 After Ṛtuparṇa the king had departed, O king, along with Vārṣṇeya, Bāhuka led the chariot to the carriage-stable.

3.71.29 Having unyoked those horses and tended to them according to the rules, he himself comforted them and then sat down in the body of the chariot.

3.71.30 But Damayantī, stricken with grief, having seen the king Bhāṅgasvari, the charioteer's son Vārṣṇeya, and Bāhuka in such a guise —

3.71.31 — the daughter of Vidarbha pondered: "Whose was this great chariot-sound, so like Nala's? Yet I do not see the Niṣadhan."

3.71.32 "Perhaps Vārṣṇeya learned that very skill from him — and therefore his chariot-roar has become as great as Nala's."

3.71.33 "Or could Ṛtuparṇa himself drive as king Nala does — and hence this chariot-roar is marked as like the Niṣadhan's?"

3.71.34 Having thus deliberated, Damayantī, O lord of the people, O king, sent a female messenger to search out the Niṣadhan.

3.72.1 Damayantī said: Go, Keśinī, find out who this charioteer is — disfigured, short-armed Bāhuka, seated in the body of the chariot.

3.72.2 Approach him, dear one, and enquire after his well-being; then, composed, question this man gently and learn the truth about him, O blameless one.

3.72.3 I have a great suspicion about this: he may be king Nala — for so too does my mind feel satisfied and my heart find peace.

3.72.4 At the end of the conversation you must tell him the words of Parṇāda exactly, O fair-hipped one, and then discern his reply, O blameless one.

3.72.5 Bṛhadaśva said: The messenger, thus composed, went and spoke to Bāhuka; and the auspicious Damayantī, standing on the terrace, watched on.

3.72.6 Keśinī said: Welcome to you, O lord among men; I convey your well-being from Damayantī — hear her words well, O bull among men.

3.72.7 When did you set out, and for what purpose have you come here? Tell me truthfully — the daughter of Vidarbha wishes to hear.

3.72.8 Bāhuka said: The illustrious king of Kosala heard that a second svayaṃvara of Damayantī was to take place tomorrow, O fair lady.

3.72.9 Hearing that, the king set out with horses swift as the wind that can cover a hundred yojanas, and I am his charioteer.

3.72.10 Keśinī said: And this third person of yours — where does he come from, and to whom does he belong? And whose man are you, and how did this service come to be placed in you?

3.72.11 Bāhuka said: He is a charioteer of the blessed Nala, celebrated as Vārṣṇeya; when Nala fled, O dear one, he attached himself to Bhāṅgasvari.

3.72.12 I myself am skilled with horses and well-established as a cook; Ṛtuparṇa himself took me on for the driving of chariots and for cooking.

3.72.13 Keśinī said: Does Vārṣṇeya know where king Nala has gone? Has he perhaps told you anything about it, Bāhuka?

3.72.14 Bāhuka said: Having left his two children here, after that evil act of Nala's, he went wherever he wished; he does not know where the Niṣadhan is.

3.72.15 Nor does any other man know Nala, O renowned lady; the king wanders in this world concealed, deprived of his own form.

3.72.16 Only Nala himself knows Nala — and the one who is closest to him next; for those outward marks never truly reveal Nala at any time.

3.72.17 Keśinī said: That brahmin who went first to Ayodhyā at that time, reciting again and again these words of a woman —

3.72.18 "Where have you gone, O gambler, cutting off half my garment and setting out, abandoning your beloved who lay sleeping in the forest, devoted to you, O dear one?" —

3.72.19 "She, as you instructed, abides there waiting for you, burning day and night, covered only by half a garment" —

3.72.20 "Show grace, O hero, O king, to her who weeps constantly in that pain — give her an answer" —

3.72.21 Speak that dear story of hers, O great-minded one; that very word the blameless daughter of Vidarbha wishes to hear from you.

3.72.22 The response you gave upon hearing that then — the daughter of Vidarbha wishes to hear that again from you.

3.72.23 Bṛhadaśva said: Thus addressed by Keśinī, O joy of the Kurus, Nala's heart was afflicted and his eyes filled with tears.

3.72.24 Suppressing his own grief, burning within, the lord of the earth spoke again with a voice choked with tears.

3.72.25 Even when fallen into adversity, noble women guard themselves by themselves; true women of such virtue win heaven — there is no doubt.

3.72.26 Separated from their husbands, true women never grow angry at any time; they sustain their lives here clad in the armour of good conduct.

3.72.27 The dark-complexioned one ought not to be angry with one who was struggling to preserve his life, from whom birds had stolen his garment, and who was burning with anguish.

3.72.28 Whether honoured or dishonoured, seeing a husband come in such a state — fallen from his kingdom, destitute of fortune, hungry, overwhelmed by calamity —

3.72.29 Speaking these words thus, Nala, deeply tormented, could not hold back his tears and wept aloud, O Bhārata.

3.72.30 Then Keśinī went and reported to Damayantī all that had been said, and also that emotional change she had seen in him.

3.73.1 Bṛhadaśva said: But Damayantī, hearing that, deeply absorbed in grief, suspecting that he might indeed be Nala, said this to Keśinī.

3.73.2 Go again, Keśinī, and test Bāhuka; stand near him speaking to him, and observe his behaviour.

3.73.3 And whenever he performs some action there, O fair lady, carefully mark his movements as he goes about.

3.73.4 Do not give him fire when he is obstructed either, O fair lady; and do not give water immediately when he asks — take your time properly.

3.73.5 Having observed all this, report his conduct to me; and whatever else you may see, that too you must tell me.

3.73.6 Thus addressed by Damayantī, Keśinī went quickly and, having observed the marks of the horse-knower, returned.

3.73.7 She reported to Damayantī everything exactly as it happened — the sign she had seen in Bāhuka that was both divine and human.

3.73.8 Keśinī said: His manner of service is immaculate — never before have I seen or heard of a man like that, O Damayantī.

3.73.9 Approaching a low passage, he does not stoop anywhere; yet seeing it, he rises naturally as it suits him — even in a narrow space a very large opening is created for him.

3.73.10 For Ṛtuparṇa's meal, food was sent in many portions by the king, and a large quantity of animal meat as well.

3.73.11 A water-pot was prepared there for washing it; he merely glanced at that pot and it became full straightaway.

3.73.12 Then, having washed his hands and approached the hearth, Bāhuka took up a handful of grass, swung it around, and placed it upon the fire.

3.73.13 Thereupon the fire-carrier blazed up suddenly in that place; marvelling at that most wondrous sight, I came here astonished.

3.73.14 And another great wonder was observed by me there, O fair one: that even on touching the fire he is not burnt at all.

3.73.15 Water rises up to him willingly and swiftly by his mere wish; and yet another exceedingly great wonder have I witnessed.

3.73.16 That taking up flowers and crushing them gently in both his hands — those flowers crushed thus in his palms —

3.73.17 became all the more fragrant and bloomed afresh. Having seen these things that are near to miracles, I came running here.

3.73.18 Bṛhadaśva said: Having heard this account of the deeds of the illustrious Nala, Damayantī concluded that Nala had been found, indicated by those acts and movements.

3.73.19 Suspecting that her husband Nala was concealed in the form of Bāhuka, she again spoke to Keśinī, weeping, in a gentle voice.

3.73.20 "Go again, O fair one, and while Bāhuka is unaware, take the cooked meat that has been prepared by him from the kitchen and bring it here."

3.73.21 She went, and while Bāhuka was occupied, drew away that meat, still piping hot; then swiftly, the ever-obliging Keśinī at that very moment gave it to Damayantī, O joy of the Kurus.

3.73.22 She who had long been accustomed to the cooking of Nala tasted that meat and, recognising Nala in the cook, cried out in great grief.

3.73.23 And overcome with extreme anguish, she washed her face, then sent the pair of children together with Keśinī, O Bhārata.

3.73.24 Recognising Indrasenā together with her brother, Bāhuka the king rushed forward and, embracing them, drew them into his lap.

3.73.25 But Bāhuka, approaching his two children who were like the children of gods, his heart overwhelmed with deep grief, wept aloud.

3.73.26 The king of Niṣadha, having shown his agitation more than once, then quickly let go of his children and said this to Keśinī:

3.73.27 "This pair, O good woman, is very similar to my own children; that is why on merely seeing them I immediately shed tears."

3.73.28 "People seeing you come here so many times might suspect some fault. We too are but guests in this land — go, O good woman, I salute you."

3.74.1 Bṛhadaśva said: Having observed all the emotions of the wise and illustrious Nala, Keśinī came quickly and reported everything to Damayantī.

3.74.2 Then Damayantī, afflicted with sorrow and agitated by her suspicion that it was Nala, sent Keśinī once more to her mother.

3.74.3 "Bāhuka has been tested by me many times on suspicion that he is Nala; I have one single doubt about his form — I wish to know it myself."

3.74.4 "Either let him be brought in to me, mother, or you should give me leave to go; whether it be known or unknown, let my father arrange it."

3.74.5 Thus addressed by the princess of Vidarbha, that queen spoke to Bhīma, and the king assented to his daughter's intention.

3.74.6 Permitted thus by her father and mother, O bull of the Bhāratas, she brought Nala in to the place where her own quarters were.

3.74.7 But seeing Nala arrived in that form, Damayantī of excellent complexion was then seized by sharp grief.

3.74.8 Then Damayantī, clad in ochre garments, matted-haired and begrimed with dirt, O great king, spoke these words to Bāhuka:

3.74.9 "Have you ever seen, Bāhuka, a man who knows the law, one who abandoned a sleeping woman in the forest and went away?"

3.74.10 "Who but Nala of celebrated fame could abandon in a lonely place, exhausted and stupefied with fatigue, a beloved wife who had committed no offence?"

3.74.11 "What wrong was done to him by me, that lord of the earth, who went away leaving me in the forest, carried off by sleep?"

3.74.12 "How could he have abandoned me, who was devoted to him, who desired him above all, who was then a mother — me, whom of old I chose setting aside the gods themselves?"

3.74.13 "Where has that truth gone — the promise he swore: 'I will provide for you' — made when he took my hand in the fire, when he trusted the words of the swans?"

3.74.14 As Damayantī spoke all this, O subduer of enemies, tears born of grief flowed copiously and unhappily from both her eyes.

3.74.15 Seeing those tears flowing from her dark-pupilled, red-cornered eyes, Nala, distressed with grief, spoke thus:

3.74.16 "My kingdom was destroyed — yet that was not done by me of my own will; it was done by Kali, O timid one, and so too was my abandoning of you."

3.74.17 "And by you, O best upholder of dharma, was Kali then struck with a curse — by you who were in the forest, wretched and mourning me who had been exiled."

3.74.18 "Scorched by your curse, Kali dwelt within my body burning; burnt by your curse constantly, he was like one fixed in fire."

3.74.19 "And he was conquered by my resolution and by ascetic endurance as well; and with this ending of sorrow, O fair one, there must now be happiness for us two."

3.74.20 "That wretch has released me and gone; then I came here, O broad-hipped one, for your sake — I have no other purpose here."

3.74.21 "How could a woman ever forsake a husband devoted and faithful to her and choose another, as you, O timid one, are alleged to have done?"

3.74.22 "Messengers roam the whole earth by order of a king: it is said that Bhīma's daughter is about to choose a second husband."

3.74.23 "As one acting wantonly according to her own desire, as if suited to herself — having heard this very thing, Ṛtuparṇa, son of Bhangasvara, arrived hastily."

3.74.24 But Damayantī, hearing that lamentation of Nala, trembling and frightened, spoke with joined palms.

3.75.1 Damayantī said: You must not, O noble one, suspect me of wrongdoing; for it was I who chose you setting aside the gods themselves, O lord of Niṣadha.

3.75.2 For the purpose of finding you, brahmins went in all directions, singing my words in verse throughout the ten quarters.

3.75.3 Then a learned brahmin named Parnada, O king, came upon you in the abode of Ṛtuparṇa in Kosala.

3.75.4 When the message was duly conveyed by him and the reply likewise received, this stratagem was devised by me for bringing you back, O lord of Niṣadha.

3.75.5 "For there is no other in the world, O lord of the earth, O lord of men, capable of covering a hundred yojanas in a single day with horses — none but you."

3.75.6 "And so, O ruler of the earth, I clasp your feet in the same way as I have never committed any wrong even in my mind."

3.75.7 "This wind that moves in this world, witness to all beings and ever present — let it take my life if I am guilty of any sin."

3.75.8 "Likewise the fierce-rayed sun that always moves beyond this world — let it take my life if I am guilty of any sin."

3.75.9 "The moon that moves within all beings as their inner witness — let it take my life if I am guilty of any sin."

3.75.10 "These three gods indeed uphold the entire triple world; let them declare what is true, and today let them forsake me if I have sinned."

3.75.11 When she had spoken thus, the wind then spoke from the sky: "She has not committed any sin, Nala — I speak the truth to you."

3.75.12 "O king, the great treasure-house of her virtue has been well guarded by Damayantī; we have been her witnesses and protectors for three full years."

3.75.13 "And this unequalled stratagem was devised by her for your sake; for there is no other man here who could travel a hundred yojanas in a single day but you."

3.75.14 "Bhīma's daughter is worthy of you, and you are worthy of Bhīma's daughter, O lord of the earth; you must entertain no doubt here — come together with your wife."

3.75.15 As the wind spoke thus, a shower of flowers fell; the divine kettledrums resounded, and an auspicious breeze blew.

3.75.16 Seeing that most wondrous event, O Bhārata, Nala the king, that subduer of enemies, then cast away his suspicion regarding Damayantī.

3.75.17 Then the lord of the earth put on that spotless garment; calling the king of the serpents to mind, he then regained his own form.

3.75.18 Seeing her husband in his own form, the blameless daughter of Bhīma then cried out loudly, embracing the illustrious Nala.

3.75.19 King Nala too embraced Bhīma's daughter, radiant as before; and he greeted his own children duly as well.

3.75.20 Then, burying her lovely face upon his chest, overwhelmed by that accumulated grief, she of beautiful eyes sighed deeply.

3.75.21 Just so, her limbs still begrimed with dirt, the pure-smiled one stood clinging to that tiger among men for a long time, her eyes flooded with tears.

3.75.22 Then Damayantī's mother joyfully told Bhīma everything that had occurred concerning Damayantī and Nala, O king.

3.75.23 Then the great king said: "Tomorrow I shall see Nala, who has bathed and purified himself, dwelling happily together with Damayantī."

3.75.24 Then those two, together through the night, narrating all the former tale of their wandering in the forest, passed the night joyfully, O king.

3.75.25 And he, meeting again with his wife in that fourth year, all his wishes fully accomplished, attained supreme joy.

3.75.26 And Damayantī too, having regained her husband, was greatly refreshed — like the earth receiving rain when the crops are half-grown.

3.75.27 She thus reunited, her weariness dispelled, her fever stilled, her spirit swelling with joy — Bhīma's daughter shone in her fulfilled desire like the night risen with the cool-rayed moon.

3.76.1 Bṛhadaśva said: Having passed that night there, King Nala, well adorned and accompanied by the princess of Vidarbha, presented himself at dawn before the lord of the earth.

3.76.2 Then Nala, with due reverence, saluted his father-in-law; and after him, the fair Damayantī bowed to her father.

3.76.3 Bhīma received him with great joy as if he were a son; having honoured him fittingly, the lord consoled Damayantī, devoted to her husband, there together with Nala.

3.76.4 King Nala received that honourable gift according to due rite and duly reported to him his own service rendered.

3.76.5 Then in the city arose a very great sound of jubilation from the people, delighted to see Nala returned in such a manner.

3.76.6 The city was adorned and made beautiful with garlands of banners and flags; the royal roads were sprinkled, swept, and richly strewn with flowers.

3.76.7 At the doorway of every townsman, garlands of flowers were arranged; and all the shrines of the gods were worshipped and adorned.

3.76.8 Ṛtuparṇa too heard that Nala, who had been disguised as Bāhuka, was united with Damayantī, and the lord of men rejoiced.

3.76.9 King Nala, summoning him, begged pardon of the king; and that king too begged his pardon with reasons approved by reason.

3.76.10 That lord of the earth, duly honoured, filled with wonder, congratulated the lord of Niṣadha saying: "By good fortune you are reunited with your own wife."

3.76.11 "Have I not done you any wrong, O lord of Niṣadha, O ruler of Niṣadha, while you dwelt unknown in my house?"

3.76.12 "Whether done deliberately or unknowingly, whatever improper things were done by me — those you must forgive."

3.76.13 Nala said: You have not committed even the slightest offence against me, O king; and even if you had, I would not be angry — for I must forgive you.

3.76.14 For you are my old friend and my kinsman, O lord of men; and from this day forward you should show me even greater affection.

3.76.15 I have dwelt happily in your house, provided with every comfort; indeed, O king, I was never so well cared for even in my own home.

3.76.16 This science of horses that belongs to you still remains with me; I wish to render it back to you now, if you so agree, O king.

3.76.17 Bṛhadaśva said: Having spoken thus, the king of Niṣadha imparted the science to Ṛtuparṇa, and he received it in accordance with the rite prescribed.

3.76.18 Then, having obtained the secret lore of horses, the king Bhāṅgasvari took another charioteer and departed for his own city.

3.76.19 After Ṛtuparṇa had departed, King Nala, O lord of the people, remained in the city of Kuṇḍina for not too long a time.

3.77.1 Bṛhadaśva said: Having stayed a month, O son of Kuntī, the king of Niṣadha took leave of Bhīma and set out toward Niṣadha with a small retinue.

3.77.2 He went with a single splendid chariot, sixteen elephants, fifty horses, and six hundred foot-soldiers.

3.77.3 That great-minded lord of the earth, trembling with eagerness, as if shaking the very ground, entered swiftly and with intense resolve.

3.77.4 Then Nala, son of Vīrasena, confronted Puṣkara and said: Let us play again — I have earned great wealth.

3.77.5 Damayantī and whatever other wealth I have acquired — this is my stake. Your kingdom, O Puṣkara, is the wager on your side.

3.77.6 Let the dice game resume — such is my firm resolve. With a single throw, and let it be well for you; we shall wager even our lives.

3.77.7 Having won and seized another's wealth — whether a kingdom or goods — the counter-stake must be given; for the property of another is said to be the highest wealth at stake.

3.77.8 If you do not wish to play at dice, then let the dice of battle commence; let there be a duel by chariot, and whichever of us wins, O king — let that be the end of it.

3.77.9 This kingdom that is the heritage of our lineage must be recovered by whatever means — that is the teaching of the elders.

3.77.10 Let one of the two decisions be made today, O Puṣkara — either bend the bow in the game of dice or bend it in battle.

3.77.11 Thus addressed by the king of Niṣadha, Puṣkara laughed as if certain of his own victory, and replied to the lord of the earth.

3.77.12 By good fortune you have earned wealth to serve as the counter-stake, O king of Niṣadha; by good fortune the evil done to Damayantī has come to an end; and by good fortune you still live, O king, together with your wife, O crusher of foes.

3.77.13 With this wealth, once won, the princess of Vidarbha, adorned in full, will surely attend upon me as an apsarā attends upon Indra in heaven.

3.77.14 For I have always remembered you and awaited you, O king of Niṣadha; and I take no pleasure in gambling with those who are not my friends.

3.77.15 But having won today the blameless Damayantī of noble form, I shall consider my purpose fulfilled — for she is ever in my heart.

3.77.16 Hearing those many incoherent and boastful words of his, Nala, filled with fury, desired to cut off his head with his sword.

3.77.17 But smiling, his eyes red with anger, the king then said to him: Why do you boast before the wager? Speak after you have won.

3.77.18 Then the game of dice began between Puṣkara and Nala; with a single throw — and let it be well for you — Puṣkara was defeated by Nala, along with all his treasury of gems, even though his very life had been wagered.

3.77.19 Having won, the king laughed and declared: This entire kingdom is mine, undisturbed and free of thorns.

3.77.20 The princess of Vidarbha cannot even be looked upon by you, O vile king; you and your retinue, O fool, have now come to servitude before her.

3.77.21 It was not by your deed that I was defeated before — that deed was done by Kali, though you, O fool, do not understand this. I will not lay upon you the fault that was done by another.

3.77.22 Live in happiness — I release your life; and my affection for you, O hero, remains undimmed, of that there is no doubt.

3.77.23 My brotherly love toward you will never perish, O Puṣkara; for you are truly my brother. Live a hundred years.

3.77.24 Having thus comforted his brother, the valiant Nala embraced him again and again and sent him off to his own city.

3.77.25 Thus consoled by the king of Niṣadha, Puṣkara saluted that king of holy renown with joined palms and replied.

3.77.26 May your fame be imperishable; live happily for ten thousand years — you who grant me both my life and my dwelling, O king.

3.77.27 Thus honoured by the king, Puṣkara stayed a month, then departed joyfully for his own city, surrounded by his kinsmen.

3.77.28 With a great army, O king, and with well-disciplined attendants, he departed blazing in his person like the sun, O bull among men.

3.77.29 Having sent off Puṣkara, now wealthy and in good health, the glorious king entered his greatly adorned city; and having entered, the lord of Niṣadha comforted his townspeople.

3.78.1 Bṛhadaśva said: When the city had become peaceful and joyful, and a great festival was under way, the king, with a great army, brought Damayantī home.

3.78.2 And Damayantī's father, the immeasurable-spirited Bhīma of formidable valour, who destroys the heroes of his enemies, honoured her and sent her forth.

3.78.3 When the princess of Vidarbha arrived with her children, King Nala dwelt in joy like the king of the gods in Nandana.

3.78.4 And thus having risen to eminence among the kings of Jambūdvīpa, the great-famed Nala dwelt again in his own kingdom, having recovered it.

3.78.5 He performed various sacrifices with proper rites and with generous fees. In the same way, you too, O king of kings, will soon be spoken of together with your friends.

3.78.6 Such great sorrow was suffered by Nala, conqueror of enemy cities — through gambling, O best of men, O bull of the Bharata line — together with his wife.

3.78.7 Entirely alone, O lord of the earth, Nala endured enormous and terrible suffering, and yet he attained prosperity once more.

3.78.8 But you, O Pāṇḍava, are together with your brothers and with Kṛṣṇā, dwelling happily in this great forest, meditating only on righteousness.

3.78.9 You are constantly attended by greatly blessed brahmins who are versed in the Vedas and their ancillaries, O king — what cause for lamentation is there?

3.78.10 And this story is said to destroy the power of Kali; a man of your sort, O lord of the people, is able to find consolation upon hearing it.

3.78.11 Reflecting always on the impermanence of human fortune — its rise and its fall — be consoled and do not grieve.

3.78.12 Those who will recount this great story of Nala, and those who will hear it repeatedly — ill-fortune will not befall them; wealth will come to them and they will attain blessedness.

3.78.13 Having heard this ancient and ever-excellent story, one will obtain sons, grandsons, and cattle, and will attain pre-eminence among men; he will be free from disease and full of joy — of this there is no doubt.

3.78.14 The fear you have that someone may challenge you again, calling you ignorant of dice — that fear I will destroy for you, O king.

3.78.15 I know the complete secret lore of the Vedas and of dice, O you of true valour; receive it, O son of Kuntī — I speak to you with goodwill.

3.78.16 Vaiśaṃpāyana said: Then the king, with a joyful heart, said to Bṛhadaśva: Venerable sir, I wish to know the secret of dice in its true nature.

3.78.17 Then he imparted the secret lore of dice to the great-souled Pāṇḍava; and having given it, the great ascetic went to the horse-shrine to perform his ablutions.

3.78.18 After Bṛhadaśva had departed, Pārtha heard that the wise Savyasācin was engaged in fierce austerities, living on air alone.

3.78.19 He heard this from ascetic brahmins arriving from various places, and from those who had gathered from the best of sacred fords and mountains — he who was firm in his vows.

3.78.20 So Pārtha of the mighty arms had undertaken an austerity hard to attain — "such a fierce ascetic as this has never been seen before" — thus it was said.

3.78.21 Dhanaṃjaya Pārtha was thus an ascetic, firm in his vows, a sage moving alone, glorious, like Dharma himself embodied.

3.78.22 Hearing of him thus engaged in austerity in the great forest, O king, the son of Kuntī lamented for his beloved brother Jaya.

3.78.23 With his heart burning, Yudhiṣṭhira, seeking refuge, questioned the brahmins of various kinds of knowledge in the great forest.

3.79.1 Janamejaya said: Blessed one, when Pārtha, my great-grandfather, had gone from Kāmyaka, what did the Pāṇḍavas do without that left-handed archer?

3.79.2 For he was their great bowman, their refuge, the conqueror of armies — he appears to me as Viṣṇu is among the Ādityas.

3.79.3 Separated from him who was equal in valour to Indra and who never turned back in battle, how did those heroic forefathers of mine fare in the forest?

3.79.4 Vaiśaṃpāyana said: When the Pāṇḍava Savyasācin had departed from Kāmyaka, O dear one, those descendants of Kuru became wholly absorbed in grief and sorrow.

3.79.5 Like gems with their strings snapped, like birds with their wings cut, all the Pāṇḍavas became joyless in heart.

3.79.6 And that forest, deprived of him whose deeds were without blemish, became like the forest of Caitraratha bereft of Kubera.

3.79.7 Without that tiger among men, O Janamejaya, the Pāṇḍavas dwelt in Kāmyaka unable to find any delight.

3.79.8 Striving for the sake of the brahmins, those great warriors slew many kinds of sacrificially pure deer with clean arrows, O best of the Bharata line.

3.79.9 For those tigers among men, those tamers of foes, ever going forth and gathering forest food, they regularly offered it to the brahmins.

3.79.10 Thus those bulls among men dwelt there full of yearning, all joyless in heart, O king, now that Dhanaṃjaya had gone.

3.79.11 Then Pāñcālī, remembering the hero, the middle husband, the best of the Pāṇḍavas who was away, spoke these words.

3.79.12 He who, though two-armed Arjuna, is Arjuna's equal with his many arms — without that best of Pāṇḍavas, the forest does not appear beautiful to me; everywhere I look I see this earth as if empty.

3.79.13 This wonderful forest with its flowering trees — without the left-handed archer it is not as charming to me.

3.79.14 Without him — dark as a rain cloud, with the gait of a lordly elephant, with lotus eyes — Kāmyaka does not shine bright for me.

3.79.15 He whose bow resounds like the crash of a thunderbolt — remembering the left-handed archer, O king, I find no peace.

3.79.16 Hearing her lamenting thus, Bhīmasena, the slayer of enemy heroes, O great king, spoke these words to Draupadī.

3.79.17 What you say, O gracious slender-waisted one, brings joy to the mind; it gladdens my heart like the drinking of nectar.

3.79.18 He whose two arms are long, even, full, like iron bars, hardened with the calluses of the bowstring, rounded, bearing sword and weapon and mace —

3.79.19 Adorned with golden armlets and diadems, like two five-headed serpents — without that tiger among men, this forest is as if its sun has vanished.

3.79.20 Relying upon him of the mighty arms, the Pāñcālas and the Kurus alike do not fear even the arrayed armies of the gods.

3.79.21 Relying upon the arms of that great-souled one, we all consider our enemies defeated in battle and the earth already won.

3.79.22 Without that hero Phalguna I find no peace of mind in Kāmyaka; wherever I look, this earth seems to me empty and void.

3.79.23 Nakula said: He who journeyed to the northern region and, conquering in battle mighty foes — the leading Gandharvas by the hundreds — obtained horses, that son of Vāsava —

3.79.24 O king, the glorious one swift as the wind — in his love he gladly gave those tittiri-spotted steeds to his brother at the great Rājasūya sacrifice —

3.79.25 Without him, the terrible-bowed younger brother of Bhīma, I have no desire to dwell in the Kāmyaka forest, which now seems to me no heaven at all.

3.79.26 Sahadeva said: He who, having conquered great warriors in battle, formerly brought home both riches and maidens for the king at the great Rājasūya sacrifice —

3.79.27 He of immeasurable splendour who, single-handedly defeating the assembled Yādavas in battle, carried off Subhadrā with Vāsudeva's approval —

3.79.28 Seeing the seat of that Jiṣṇu empty in our encampment, my heart, O great king, cannot find peace at any time.

3.79.29 O crusher of foes, I have a mind to leave this forest; for without that hero, this forest holds no delight for us.

3.80.1 Vaiśaṃpāyana said: Yearning for Dhanañjaya, those great warriors the Pāṇḍavas of great fortune, together with Draupadī, dwelt in that forest.

3.80.2 Then they beheld there the great-souled divine seer Nārada, blazing with the splendour of Brahmā, brilliant as a kindled fire.

3.80.3 The glorious foremost of the Kurus, surrounded by those brothers, shone with surpassing radiant energy, even as Śatakratu surrounded by the gods.

3.80.4 And just as the Sāvitrī does not abandon the Vedas, so the chaste Yājñasenī never abandoned the Pārthas from righteousness, even as the sun-bright Śrī does not desert Mount Meru.

3.80.5 Receiving that worship, the blessed seer Nārada comforted the son of Dharma with words fitly spoken, O sinless one.

3.80.6 And he spoke to the great-souled Dharma-king Yudhiṣṭhira: "Speak, O foremost of the upholders of righteousness — what purpose do you have, and what shall I give you?"

3.80.7 Then the king, son of Dharma, having bowed together with his brothers, spoke with joined palms to Nārada, who is comparable to the gods.

3.80.8 "When you are pleased, O greatly fortunate one, worshipped by all the worlds, I consider my purpose accomplished by your grace, O one of excellent vows.

3.80.9 Yet if I, together with my brothers, am worthy of your favour, O sinless one, O best of sages, please be pleased to resolve the doubt that dwells in my heart.

3.80.10 He who circumambulates the earth, devoted to holy places of pilgrimage — what is the full fruit of that? O Brahman, please tell it to me in its entirety."

3.80.11 Nārada said: "Listen attentively, O king, O Bhārata — all this was heard by Bhīṣma himself from the presence of Pulastya; hear it as he received it.

3.80.12 Long ago on the bank of the Bhāgīrathī, Bhīṣma, best of the upholders of righteousness, having undertaken the ancestral vow, dwelt there at that time like a sage.

3.80.13 In an auspicious place, O great king, a holy site frequented by divine sages — at the gate of the Gaṅgā, that mighty one of great energy, frequented by gods and gandharvas.

3.80.14 He of supreme brilliance satisfied the ancestors and the gods, and pleased the sages with actions prescribed by sacred ordinance.

3.80.15 Then after some time, while engaged in reciting prayers, that great ascetic beheld the seer Pulastya, best among sages, wondrous in appearance.

3.80.16 Seeing him who was fierce in austerity and blazing as it were with splendour, he was filled with incomparable joy and overcome with the greatest wonder.

3.80.17 Bhīṣma, best of the upholders of righteousness, when he had appeared before him, O great king, O Bhārata, honoured him with actions prescribed by sacred ordinance.

3.80.18 With pure body and composed mind, he took the honorific offering with his head bowed and announced his name to that best of brahmin seers.

3.80.19 "I am Bhīṣma — blessings to you; I am your servant, O one of excellent vows; by the very sight of you I am freed from all sins."

3.80.20 Having spoken thus, O great king, O Yudhiṣṭhira, Bhīṣma, best of the upholders of righteousness, controlled his speech, folded his hands, and fell silent.

3.80.21 Seeing him, that best of the Kuru lineage, Bhīṣma, thus disciplined and emaciated by recitation and scriptural study, the sage became filled with affection.

3.80.22 Pulastya said: "By this humility of yours, O knower of righteousness, and by your self-restraint and truthfulness, O greatly fortunate one, I am entirely pleased with you.

3.80.23 Because of this righteousness of yours, rooted in devotion to your father, O sinless one, you behold me, my son; and my affection too is yours.

3.80.24 O Bhīṣma, I am one whose sight does not go in vain — tell me, what shall I do for you? Whatever you shall say, O best of the Kurus, that I shall give you, O sinless one."

3.80.25 Bhīṣma said: "When you are pleased, O greatly fortunate one worshipped by all the worlds, I count it accomplished — that I have beheld the lord.

3.80.26 Yet if I am worthy of your favour, O best of the upholders of righteousness, I shall state the doubt that lodges in my heart — and please be pleased to resolve it for me.

3.80.27 O blessed one, I have a certain question about righteousness concerning sacred pilgrimages; I desire to hear it explained by you one by one.

3.80.28 He who circumambulates the earth, O sage among brahmins, O treasury of austerity — what is the fruit of that? Tell me this, O man of immeasurable might."

3.80.29 Pulastya said: "Well then, I shall tell you what is the highest resort of the sages — with mind focused, my dear, hear what the fruit is in holy places of pilgrimage.

3.80.30 He whose hands and feet and mind are well controlled, and who possesses learning, austerity, and fame — he enjoys the fruit of a pilgrimage to holy places.

3.80.31 He who has withdrawn from accepting gifts, who is contented, disciplined, pure, and free from ego — he enjoys the fruit of a pilgrimage to holy places.

3.80.32 He who is free from deceit, free from worldly undertakings, light in eating, master of his senses, and released from all faults — he enjoys the fruit of a pilgrimage to holy places.

3.80.33 He who is free from anger, O king of kings, whose nature is truthfulness, whose vows are firm, and who regards all beings as equal to himself — he enjoys the fruit of a pilgrimage to holy places.

3.80.34 The sages have declared sacrifices in the Vedas in proper order, with their fruit exactly as it is, both in the hereafter and in this world, in every respect.

3.80.35 Those sacrifices cannot be performed by one who is poor, O lord of the earth; sacrifices require many instruments and a vast array of various materials.

3.80.36 These are accessible to kings or to wealthy men somewhere; but not to those deficient in means and equipment, who are isolated and unsupported.

3.80.37 O lord of men, O best of warriors, learn then of that practice which even the poor can accomplish and which equals the merit of sacrifices in its holy fruit.

3.80.38 This is the supreme secret of the sages, O best of the Bhāratas — the holy act of visiting sacred pilgrimage sites excels even sacrifices.

3.80.39 Not fasting for three nights, not visiting holy places, not giving gold and cows — through these omissions one is born poor.

3.80.40 Having performed sacrifices like the Agniṣṭoma with generous sacrificial fees, one does not obtain that fruit which comes from visiting holy places of pilgrimage.

3.80.41 In the world of men, the holy place of the god of gods, famous throughout the three worlds, known as Puṣkara — a fortunate man should enter it.

3.80.42 Ten thousand crores of holy places are present at Puṣkara, O lord of the earth, at the three twilight junctions of day, O joy of the Kurus.

3.80.43 The Ādityas, Vasus, Rudras, Sādhyas, and the Marut hosts, as well as the Gandharvas and Apsarases, are always present there, O lord.

3.80.44 Where the gods, the Daityas, and the brahmin sages as well, endowed with divine yoga and possessed of great merit, performed austerities, O great king.

3.80.45 Even for the wise man who desires Puṣkara only in mind, all sins are purified, and he is honoured on the back of heaven.

3.80.46 At that holy place, O greatly fortunate one, the Grandfather himself ever dwelt, supremely pleased, revered by gods and Dānavas alike.

3.80.47 At Puṣkara, O greatly fortunate one, the gods together with the leading sages attained perfection, endowed as they were with great merit.

3.80.48 He who bathes there while devoted to honouring ancestors and gods — the wise declare it ten times the equal of an Aśvamedha sacrifice.

3.80.49 Even if one feeds a single brahmin while dwelling in the Puṣkara forest, by that act, O Bhīṣma, he rejoices both in the hereafter and in this world.

3.80.50 Or whoever sustains himself on vegetables, roots, and fruits — if he, faithful and free from envy, gives even that to a brahmin, by that very act the wise man attains the fruit of a horse sacrifice.

3.80.51 Whether a brahmin, a kṣatriya, a vaiśya, or a śūdra, O best of kings — those who bathe at the holy place of that great soul do not go to a degraded birth.

3.80.52 But he who comes to Puṣkara especially on the full moon of Kārttika — his fruit there grows without limit, O bull of the Bhāratas.

3.80.53 He who remembers Puṣkara morning and evening with joined palms — it is as though he has touched all holy places, O Bhārata; and that man attains the imperishable worlds in the abode of Brahmā.

3.80.54 Whatever sin has accumulated since birth — whether of a woman or a man — all of it perishes completely for one who has merely bathed at Puṣkara.

3.80.55 Just as Madhusūdana is declared the first among all the gods, so too, O king, Puṣkara is declared the first among all holy places.

3.80.56 He who dwells at Puṣkara for twelve years with discipline and purity obtains the merit of all sacrifices and goes to the world of Brahmā.

3.80.57 But he who tends the Agnihotra fire for a full hundred years — to reside at Puṣkara for even a single Kārttikī night is equal to that.

3.80.58 It is difficult to go to Puṣkara; difficult to perform austerity at Puṣkara; difficult to give charity at Puṣkara; and to reside there is very difficult indeed.

3.80.59 Having dwelt there for twelve nights with discipline and regulated eating, one should proceed, circumambulating as one goes, and enter the path of Jambū.

3.80.60 Having entered the path of Jambū, frequented by gods, sages, and ancestors, one obtains the merit of an Aśvamedha and goes to the world of Viṣṇu.

3.80.61 Having dwelt there for five nights, enduring until the sixth period, a man does not reach misfortune and attains the highest perfection.

3.80.62 Having turned back from the path of Jambū, one should proceed to the hermitage of Taṇḍulika; he does not reach misfortune and is honoured in the celestial world.

3.80.63 Having reached the lake of Agastya, devoted to honouring ancestors and gods, and fasting for three nights, O king, one obtains the fruit of an Agniṣṭoma sacrifice.

3.80.64 Living on vegetables or fruits alone, one attains the state of Kumāra; having reached the hermitage of Kaṇva, graced with prosperity and worshipped by the world —

3.80.65 For that is the holy and primordial forest of righteousness, O bull of the Bhāratas, where one who has merely entered is freed from all sins.

3.80.66 Having worshipped the ancestors and the gods with discipline and regulated eating, one enjoys the fruit of a sacrifice rich in all desired things.

3.80.67 Having circumambulated it, one should then go to Yayātipātana; there one truly obtains the fruit of the Hayamedha sacrifice.

3.80.68 From there one should go to Mahākāla with discipline and regulated eating; having touched the Koṭi holy place, one obtains the fruit of the horse sacrifice.

3.80.69 From there, O knower of righteousness, one should go to the holy site of Umā's lord named Bhadravata, famous throughout the three worlds.

3.80.70 Having come there and worshipped Īśāna, one obtains the fruit of a gift of a thousand cows; and by the grace of Mahādeva, one attains the rank of chief of Gaṇas.

3.80.71 Then reaching the Narmadā, the river famous throughout the three worlds, having satisfied the ancestors and the gods, one obtains the fruit of an Agniṣṭoma sacrifice.

3.80.72 Reaching the southern Sindhu as a celibate student with mastered senses, one obtains the merit of an Agniṣṭoma and ascends to a celestial chariot.

3.80.73 Reaching the Carmaṇvatī river, self-controlled and abstemious, with the blessing of Rantideva one obtains the fruit of the Agniṣṭoma sacrifice.

3.80.74 Then, O knower of dharma, one should go to Arbuda, the son of the Himālayas, where, O Yudhiṣṭhira, a cleft in the earth once existed in ancient times.

3.80.75 There stands the hermitage of Vasiṣṭha, renowned throughout the three worlds; by spending a single night there one obtains the merit of gifting a thousand cows.

3.80.76 By bathing at the Pinga tirtha, O tiger among men, a celibate who has conquered his senses obtains the merit of gifting a hundred tawny cows.

3.80.77 Then, O knower of dharma, one should go to Prabhāsa, renowned throughout the world, where Agni himself, the mouth of the gods and charioteer of the wind, is ever present, O hero.

3.80.78 By bathing at that excellent tirtha, pure and with a composed mind, a man obtains the combined fruit of the Agniṣṭoma and Atirātra sacrifices.

3.80.79 Then, going to the confluence of the Sarasvatī and the ocean, one obtains the merit of a thousand cows and is honored in the heavenly world, blazing perpetually with radiance like fire, O bull of the Bhāratas.

3.80.80 Dwelling there for three nights and gratifying the ancestors and the gods, one shines like the moon and obtains the fruit of the Aśvamedha sacrifice.

3.80.81 Then one should go to the tirtha called Varadāna, O best of the Bhāratas, where a boon was granted to Viṣṇu by Durvāsā, O Yudhiṣṭhira.

3.80.82 By bathing at Varadāna a man obtains the merit of a thousand cows. Then one should go to Dvāravatī, self-controlled and abstemious; by bathing at Piṇḍāraka a man obtains abundant gold.

3.80.83 At that tirtha, O greatly fortunate one, marks bearing the signs of the lotus are visible even today — that is wondrous, O slayer of foes.

3.80.84 Lotuses marked with the trident are seen there, O joy of the Kurus; the presence of Mahādeva is there indeed, O bull of the Bhāratas.

3.80.85 Reaching the confluence of the ocean and the Sindhu river, O Bhārata, and bathing at the tirtha of the lord of waters with a composed mind —

3.80.86 — and having gratified the ancestors, the gods, and the sages, O bull of the Bhāratas, one attains the world of Varuṇa, blazing with one's own splendor.

3.80.87 By worshipping the god Shankukarneshvara, O Yudhiṣṭhira, the wise declare one obtains tenfold the fruit of the Aśvamedha sacrifice.

3.80.88 Having circumambulated it, one should proceed, O bull of the Bhāratas, O best among the excellent Kurus, to the tirtha renowned throughout the three worlds, known by the name Drimi, which liberates one from all sins.

3.80.89 Where Brahmā and the other gods worship Maheśvara — there, by bathing and worshipping Rudra surrounded by his divine hosts, a man destroys the sins committed from birth.

3.80.90 And here Drimi, O best of men, is praised by all the gods; by bathing there, O tiger among men, one obtains the fruit of the Hayamedha sacrifice.

3.80.91 Where the all-powerful Viṣṇu, of great wisdom, O king, having conquered and slain those who were thorns to the gods, performed purification in ancient times —

3.80.92 — then one should go, O knower of dharma, to the celebrated Vashodhara; by the mere act of going there one obtains the fruit of the Hayamedha sacrifice.

3.80.93 Having bathed there, O best among the excellent Kurus, with a purified soul, and having gratified the gods and the ancestors, a man is honored in the world of Viṣṇu.

3.80.94 And here there is a supremely holy tirtha of the Vasus, O bull of the Bhāratas; by bathing and drinking the waters there, one becomes honored among the Vasus.

3.80.95 Known as Sindhuttama, the destroyer of all sins — by bathing there, O best of men, one obtains abundant gold.

3.80.96 Reaching Brahmatunga, pure and with composed mind, a meritorious and stainless man attains the world of Brahmā.

3.80.97 At the tirtha of Śakra's maidens, frequented by the Siddhas — by bathing there a man swiftly attains the world of Śakra.

3.80.98 And there also is the tirtha of Reṇukā, frequented by the gods; by bathing there a brahmin becomes as spotless as the moon.

3.80.99 Then, going to Pañcanada, self-controlled and abstemious, one obtains in succession the five sacrifices that have been enumerated.

3.80.100 Then one should go, O knower of dharma, to the excellent abode of Bhīma; by bathing there at the womb-shaped place, O best of the Bhāratas —

3.80.101 — a man becomes as if a son of the goddess, with a form adorned with glowing earrings, O king, and obtains the great merit of a hundred thousand cows.

3.80.102 Reaching Girimunjha, renowned throughout the three worlds, and bowing to the Grandfather Brahmā, one obtains the merit of a thousand cows.

3.80.103 Then one should go, O knower of dharma, to the excellent and pure tirtha where even today fish of gold and silver are seen.

3.80.104 By bathing there, O best of men, one obtains the fruit of the Vājapeya sacrifice; with a soul purified of all sins, one attains the highest state.

3.80.105 Then one should go to Malada, renowned throughout the three worlds, and at the western twilight touch its waters according to the prescribed rites.

3.80.106 One should offer oblation to the seven-flamed fire according to one's ability, O king of men; the wise declare this to be an inexhaustible gift to the ancestors.

3.80.107 The oblation to the seven-flamed fire is superior to the gift of a hundred thousand cows, to a hundred Rājasūya sacrifices, and to a thousand Aśvamedha sacrifices.

3.80.108 Then, returning, O king of kings, one should enter Vastraapada; having approached Mahādeva there, one obtains the fruit of the Aśvamedha sacrifice.

3.80.109 Reaching Manimanta, a celibate with a composed mind, having spent a single night there, O king, obtains the fruit of the Agniṣṭoma sacrifice.

3.80.110 Then one should go, O king of kings, to the world-renowned Devikā, where the origin of the brahmins is said to have occurred, O bull of the Bhāratas.

3.80.111 And there is the abode of the trident-bearing one, renowned throughout the three worlds; bathing in the Devikā and duly worshipping Maheśvara —

3.80.112 — and offering oblation there according to one's ability, O bull of the Bhāratas, one obtains the fruit of a sacrifice that fulfills all desires.

3.80.113 There is the tirtha of Rudra called Kamakhya, frequented by divine sages; by bathing there a man swiftly attains perfection, O Bhārata.

3.80.114 Going to Yajanam and Yajanam and likewise to Brahmavaluka, and touching the water at Pushpanyasa, one need not grieve at death thereafter.

3.80.115 Half a yojana wide and five yojanas long — such is the extent of the holy Devikā, frequented by divine sages.

3.80.116 Then one should go, O knower of dharma, to Dīrghasatra in proper order, where Brahmā and the other gods, the Siddhas and the great sages, perform the long Dīrghasatra sacrifice with ritual gifts, observing their vows.

3.80.117 By the mere act of going to Dīrghasatra, O king of kings, O slayer of foes, a man obtains the combined fruit of the Rājasūya and Aśvamedha sacrifices.

3.80.118 Then one should go to Vinaśana, self-controlled and abstemious, where the Sarasvatī disappears into the desert surface, but reappears at Chamasa, at Śivodbheda, and at Nāgodbheda.

3.80.119 By bathing at Camasodbheda one obtains the fruit of the Agniṣṭoma sacrifice; by bathing at Śivodbheda a man obtains the merit of a thousand cows.

3.80.120 By bathing at Nāgodbheda a man attains the world of the serpents; and reaching the tirtha called Shashayanu, which is difficult to attain, O king of kings, where the lotus ponds are covered in the form of hares, O Bhārata —

3.80.121 — on the Sarasvatī, O great king, they bathe every year throughout the year, O best of the Bhāratas, always on the Kārttika full-moon day.

3.80.122 By bathing there, O tiger among men, one shines forever like the moon, and obtains the merit of a thousand cows, O bull of the Bhāratas.

3.80.123 Reaching Kumarakoti, self-controlled, O joy of the Kurus, one should perform the ablution there, devoted to the worship of ancestors and gods; one obtains the fruit of the cow-sacrifice and also elevates one's lineage.

3.80.124 Then one should go, O knower of dharma, to Rudrakoṭi with a composed mind, where, O great king, a crore of sages once assembled, filled with joy, longing for the vision of the god.

3.80.125 "I first, I first shall see him of the bull-banner" — thus the sages set out, O king, O Bhārata.

3.80.126 Then even the Lord of Yoga, O master of the earth, assuming his yoga form, in order to remove the anger of those sages of cultivated souls —

3.80.127 — created a crore of Rudras who stood before the sages, so that each one thought separately: "I have seen him before the others."

3.80.128 Mahādeva, pleased with those sages of fierce splendor, by their supreme devotion, O king, granted them a boon: "From this day forward, your dharma shall ever increase."

3.80.129 By bathing there, O tiger among men, at Rudrakoṭi, a pure man obtains the fruit of the Aśvamedha sacrifice and elevates his lineage as well.

3.80.130 Then one should go, O king of kings, to the Sangama, renowned throughout the world, supremely holy on the Sarasvatī, where Janārdana is worshipped.

3.80.131 Where Brahmā and the other gods, sages, Siddhas and Cāraṇas come, O king of kings, on the fourteenth day of the bright fortnight of Caitra.

3.80.132 By bathing there, O tiger among men, one obtains abundant gold; with a soul purified of all sins, one goes to the world of Brahmā.

3.80.133 Where the sacrificial sessions of the sages were completed, O lord of men — reaching Satravashana, one obtains the merit of a thousand cows.

3.81.1 Pulastya said: Then one should go, O king of kings, to the celebrated Kurukṣetra; all living beings who go there are freed from their sins.

3.81.2 "I shall go to Kurukṣetra, I dwell at Kurukṣetra" — even one who constantly says this is freed from sins.

3.81.3 One should dwell there for a month on the Sarasvatī, O hero, O Yudhiṣṭhira, where Brahmā and the other gods, sages, Siddhas and Cāraṇas —

3.81.4 — Gandharvas, Apsaras, Yakṣas and serpents, O lord of the earth, visit the supremely holy Brahmakshetra, O Bhārata.

3.81.5 Even for one who merely desires Kurukṣetra in mind, O Yudhiṣṭhira, sins are utterly destroyed and one goes to the world of Brahmā.

3.81.6 Indeed, going to Kurukṣetra with faith, O chief of the Kurus, a man obtains the combined fruit of the Rājasūya and Aśvamedha sacrifices.

3.81.7 Then, by duly saluting Machacruka, O king, the mighty Yakṣa who is the gatekeeper, one obtains the merit of a thousand cows.

3.81.8 Then one should go, O knower of dharma, to the incomparable abode of Viṣṇu called Satatam, O king of kings, where Hari is ever present.

3.81.9 By bathing there and worshipping Hari, the origin of the three worlds, one obtains the fruit of the Aśvamedha sacrifice and goes to the world of Viṣṇu.

3.81.10 Then one should go to Pariplavama, the tirtha renowned throughout the three worlds; a man obtains the combined fruit of the Agniṣṭoma and Atirātra sacrifices.

3.81.11 Reaching the tirtha of the earth, one obtains the merit of a thousand cows. Then, going to Shalukinim, O lord of men, a devotee of tirthas, by bathing at Daśāśvamedha obtains that same fruit.

3.81.12 Reaching Sarpadarvi, the excellent tirtha of the serpents, one obtains the fruit of the Agniṣṭoma sacrifice and attains the world of the serpents.

3.81.13 Then one should go, O knower of dharma, to Tarantuka the gatekeeper; by spending a single night there one obtains the merit of a thousand cows.

3.81.14 Then, going to Pañcanada, self-controlled and abstemious, by touching the waters of Koṭitīrtha one obtains the fruit of the Hayamedha sacrifice; reaching the tirtha of the Aśvins, one is born with great beauty.

3.81.15 Then one should go, O knower of dharma, to the excellent Varāha tirtha, where Viṣṇu formerly stood in the form of the boar; by bathing there, O tiger among men, one obtains the fruit of the Agniṣṭoma sacrifice.

3.81.16 Then from Jayanti, O king of kings, one should enter the Somatirtha; by bathing there a man obtains the fruit of the Rājasūya sacrifice.

3.81.17 By bathing at Ekahansa a man obtains the merit of a thousand cows; reaching Kritashauca, a devotee of tirthas, O chief of the Kurus, obtains the Pundarika sacrifice and becomes purified.

3.81.18 Then at the place called Munjavata of the wise Mahādeva, by spending a single night there one obtains the lordship of the Ganas.

3.81.19 And there too, O great king, dwells a Yakshi renowned throughout the world; by approaching her, O king of kings, one attains the holy worlds.

3.81.20 That renowned gateway of Kurukṣetra, O bull among Bhāratas — the pilgrim, collected in mind, having circumambulated it clockwise,

3.81.21 having bathed at the measure of Puṣkara and having worshipped the ancestors and the gods — that which was brought by the great-souled Rāma, son of Jamadagni — O king, such a person becomes fulfilled and obtains the fruit of the Aśvamedha sacrifice.

3.81.22 Then the tirtha-pilgrim should go to the lakes of Rāma, O lord of men; where Rāma, O king of kings, with his blazing splendour and swiftness, having extirpated the kshatriya class by his valour, established five lakes.

3.81.23 Having filled them with blood — thus we have heard — all the fathers were gratified, and likewise the grandfathers. Then those pleased fathers spoke to Rāma, O lord of the earth.

3.81.24 "Rāma, Rāma, O greatly fortunate one, O Bhārgava, we are pleased with you — by this devotion to ancestors and by your valour, O lord. Choose a boon, may you prosper; what do you desire, O greatly resplendent one?"

3.81.25 Thus addressed, O king of kings, Rāma, the foremost of warriors, spoke words with folded hands to the fathers standing in the sky:

3.81.26 "If you are pleased with me, if I am worthy of your grace, then by the favour of the ancestors I wish for increase of my austerities again.

3.81.27 And from the sin by which, overcome with wrath, I exterminated the kshatriya class — may I be freed from that sin by your splendour; and may these lakes become sacred tirthas renowned on earth."

3.81.28 Having heard these auspicious words of Rāma, the fathers then replied to Rāma, supremely delighted and filled with joy:

3.81.29 "May your austerities increase further, especially through your devotion to the ancestors; and as for what was done by you in anger — the extermination of the kshatriyas —

3.81.30 from that sin you are freed, and those brought low by your deeds — and these lakes shall undoubtedly attain the status of sacred tirthas."

3.81.31 Whoever, having bathed in these lakes, will gratify his ancestors — the fathers, well-pleased with him, will grant what is difficult to obtain on earth: the desired wish of his heart and the eternal heavenly world.

3.81.32 Having thus bestowed the boons upon Rāma, O king, the fathers then, taking leave of the Bhārgava, pleased, vanished on the spot.

3.81.33 Thus the lakes of Rāma are holy, belonging to the great-souled Bhārgava. A celibate of pure vow, having bathed in the lakes of Rāma and having worshipped Rāma, O king of kings, would obtain much gold.

3.81.34 Reaching Vaṃśamūlaka, O foremost of the Kurus, the tirtha-pilgrim, having bathed at Vaṃśamūlaka, would lift up his own lineage, O king.

3.81.35 Reaching the tirtha called Kayashodhana, O best of Bhāratas, the body of one who has bathed at that tirtha is without doubt purified; and with a purified body he goes to the excellent, unsurpassable worlds.

3.81.36 Then one should go, O king of kings, to the tirtha renowned in all three worlds, where the worlds were formerly lifted up by Viṣṇu the mighty.

3.81.37 Reaching Lokoddhara, the tirtha renowned in all three worlds, having bathed at that best of tirthas, O king, one lifts up one's own kindred; and reaching Shritirtha, one obtains the highest prosperity.

3.81.38 Reaching the tirtha of Kapila, a celibate with collected mind, having bathed there and having worshipped the gods and ancestors, a man obtains the fruit of a thousand kapila cows.

3.81.39 Reaching the tirtha of the Sun, having bathed with a disciplined mind, having worshipped the ancestors and the gods, devoted to fasting, one obtains the Agniṣṭoma sacrifice and goes to the world of the Sun.

3.81.40 Reaching Gavambhavana, the tirtha-pilgrim, performing the ritual bath there in proper order, would obtain the fruit of a thousand cows.

3.81.41 Reaching Shankhini there, O foremost of the Kurus, a man having bathed at the tirtha of the goddess obtains excellent beauty.

3.81.42 Then one should go, O king of kings, to the gatekeeper Arantuka — the tirtha of that great-souled king of yakshas on the Sarasvatī; having bathed there, O king, a man would obtain the fruit of the Agniṣṭoma.

3.81.43 Then one should go, O knower of dharma, to Brahmāvarta, O lord of men; a man having bathed at Brahmāvarta would attain the world of Brahmā.

3.81.44 Then one should go, O knower of dharma, to the unsurpassable Sutirthaka, where the ancestors are always present together with the gods.

3.81.45 There one devoted to the worship of ancestors and gods should perform the ritual bath; one obtains the Aśvamedha sacrifice and goes to the world of the ancestors.

3.81.46 Then, O knower of dharma, reaching Ambuvasya in proper order, and bathing at the tirthas of Kosheshvara, O best of Bhāratas, one is freed from all diseases and is honoured in the world of Brahmā.

3.81.47 And Matritirtha is there likewise, where, O Bhārata, for one who has bathed, O king, his progeny multiplies and he enjoys boundless prosperity.

3.81.48 Then one should go to Shitavana, disciplined and with regulated diet; the tirtha there, O great king, is great and difficult to find elsewhere.

3.81.49 It purifies even one guilty of using a stick merely by seeing it, O lord of men; and having sprinkled one's hair at that place, one becomes purified, O Bhārata.

3.81.50 That tirtha there, O great king, is known as the remover of dog's hair; where, O tiger among men, learned brahmins devoted to tirthas —

3.81.51 — at this tirtha for the removal of dog's hair, O best of Bhāratas, the best of twice-born remove dog's hair through pranayama practices.

3.81.52 With purified souls, O king of kings, they proceed to the highest state; and the Daśāśvamedha fruit too — at that tirtha, O lord of the earth, having bathed there, O tiger among men, one proceeds to the highest state.

3.81.53 Then one should go, O king of kings, to Manusham, renowned in the world; where, O king, black deer tormented by a hunter, having plunged into that lake, attained human form.

3.81.54 A man having bathed at that tirtha, a celibate with conquered senses, with a soul purified of all sins, is honoured in the heavenly world.

3.81.55 To the east of Manusham, at the distance of a krosa, O lord of the earth, is the famous river called Apaga, frequented by the siddhas.

3.81.56 Whatever man offers a meal of shyamaka grain there, dedicating it to the gods and ancestors — his religious merit is great; when one brahmin is fed, a crore of brahmins count as fed.

3.81.57 Having bathed there and having worshipped the gods and ancestors, and having stayed one night, one would obtain the fruit of the Agniṣṭoma sacrifice.

3.81.58 Then one should go, O king of kings, to the supreme abode of Brahmā, known on earth as Brahmodumbara, O Bhārata.

3.81.59 There, for one who has bathed in the pools of the seven sages, O bull among Kurus, and also at Kedara, O king of kings, through the greatness of Kapiṣṭhala —

3.81.60 — having approached Brahmā, pure and with controlled mind, one with a soul purified of all sins attains the world of Brahmā.

3.81.61 Reaching the Kedara of Kapiṣṭhala, which is very difficult to reach, one whose sin is burned away by austerity obtains invisibility.

3.81.62 Then one should go, O king of kings, to Saraka, renowned in the world; approaching Vṛṣadhvaja on the fourteenth day of the dark fortnight, one obtains all desires and goes to the heavenly world.

3.81.63 Thirty million tirthas are in Saraka, O joy of the Kurus; Rudrakoṭi also at the well, and in the lakes, O lord of the earth; and Ilaspada too is there as a tirtha, O best of Bhāratas.

3.81.64 Having bathed there and having worshipped the ancestors and gods, O Bhārata, one does not come to ill fate and obtains the Vājapeya sacrifice.

3.81.65 A man having bathed at Kimdana and at Kimjapya, O lord of the earth, obtains immeasurable fruit of gift-giving and of recitation, O Bhārata.

3.81.66 And touching the waters at Kalashya, a man who is faithful and has conquered his senses obtains the fruit of the Agniṣṭoma sacrifice.

3.81.67 To the east of Saraka is the tirtha of the great-souled Nārada, O foremost of the best of Kurus, known as Anajanma.

3.81.68 A man having bathed at that tirtha and having given up his life, O Bhārata, with the permission of Nārada, attains worlds difficult to reach.

3.81.69 On the tenth day of the bright fortnight one should enter Pundarika; a man having bathed there, O king, would obtain the fruit of the Pundarika sacrifice.

3.81.70 Then one should go to Trivishthapa, renowned in all three worlds; there is the holy river Vaitaraṇī, the remover of sins.

3.81.71 Having bathed there and having worshipped Śūlapāṇi, the bearer of the bull-banner, with a soul purified of all sins, one would proceed to the highest state.

3.81.72 Then one should go, O king of kings, to the excellent Phalakirvana; where the gods, O king, ever resorting to Phalakirvana, perform great austerities for many thousands of years.

3.81.73 A man having bathed in the Dṛṣadvatī and having gratified the gods obtains the fruit of the Agniṣṭoma and the Atirātra, O Bhārata.

3.81.74 And having bathed at the tirtha of all the gods, O best of Bhāratas, a man, O king of kings, obtains the fruit of a thousand cows.

3.81.75 A man having bathed at Panikhata and having gratified the gods obtains the Rājasūya sacrifice and goes to the world of the sages.

3.81.76 Then one should go, O king of kings, to the excellent tirtha of Miśraka; there the tirthas have been mixed together, O king of kings, by the great soul —

3.81.77 — by Vyāsa for the sake of the twice-born, thus we have heard, O tiger among kings; whoever bathes at Miśraka, he bathes in all the tirthas.

3.81.78 Then one should go to the forest of Vyāsa, disciplined and with regulated diet; a man having bathed in Manojava would obtain the fruit of a thousand cows.

3.81.79 And going to Madhuvati, the tirtha of the goddess, a man who is pure, having bathed there and worshipped the gods and ancestors with controlled mind and purity, with the permission of the goddess, would obtain the fruit of a thousand cows.

3.81.80 Whoever, at the confluence of the Kauśikī and the Dṛṣadvatī, O Bhārata, bathes with regulated diet, is freed from all sins.

3.81.81 Then there is a place named Vyasasthali, where by the wise Vyāsa, tormented by grief for his son, a resolve to abandon his body was made —

3.81.82 — but then restored by the gods, O king of kings. Approaching that place of his, one would obtain the fruit of a thousand cows.

3.81.83 Reaching the well of Kimdatta and having offered a flat sesame-cake, one would attain the highest perfection, freed from debts, O foremost of Kurus.

3.81.84 And Ahas and Sudina — two tirthas very difficult to reach; having bathed in both of them, O tiger among men, one would attain the world of the Sun.

3.81.85 Then one should go to Mrigadhuma, renowned in all three worlds; having bathed in the lake of the Gaṅgā there and having worshipped Śūlapāṇi, the great god Mahādeva, a man would obtain the fruit of the Aśvamedha.

3.81.86 A man having bathed at Devatirtha would obtain the fruit of a thousand cows; then one should go to Vamanaka, renowned in all three worlds.

3.81.87 Having bathed there at the footprint of Viṣṇu and having worshipped Vāmana, with a soul purified of all sins, one would attain the world of Viṣṇu.

3.81.88 A man having bathed at Kulampuna purifies his own lineage; going to the lake of Pavana, the excellent tirtha of the Maruts, having bathed there, O tiger among men, one is honoured in the world of Vāyu.

3.81.89 Having bathed in the lake of the immortals among the immortals, O lord of men, by the power of the immortals one is honoured in the heavenly world.

3.81.90 At the Shalisurpa of Shalihotra, O king of kings, having bathed according to rule, O foremost among the best of men, one would obtain the fruit of a thousand cows.

3.81.91 And Shrikunja on the Sarasvatī is a tirtha, O best of Bhāratas; a man having bathed there, O king, would obtain the fruit of the Agniṣṭoma.

3.81.92 Then reaching Naimishakunja, O foremost of the Kurus, the sages of Naimiṣa, O king of kings, those whose wealth is austerity, with tirtha-pilgrimage as their purpose, went to Kurukṣetra in ancient times.

3.81.93 Then a grove on the Sarasvatī was made, O best of Bhāratas, so that it might be a great and pleasing resort for the sages.

3.81.94 A man having bathed in that grove would obtain the fruit of a thousand cows; a man having bathed at Kanyatirtha would obtain the fruit of the Agniṣṭoma.

3.81.95 Then one should go, O tiger among men, to the supreme abode of Brahmā; there even a man of lower birth, having bathed, attains brahminhood; and a brahmin of pure soul would proceed to the highest state.

3.81.96 Then one should go, O foremost of men, to the unsurpassable tirtha of Soma; a man having bathed there, O king, would attain the world of Soma.

3.81.97 Then one should go to the tirtha of the seven Sarasvatas, O lord of men; where Maṅkaṇaka, the perfected great sage, renowned in the world —

3.81.98 — in ancient times, O king, Maṅkaṇaka — thus we have heard — was wounded in the hand by the tip of a blade of kusha grass, O king, and vegetable juice flowed from it.

3.81.99 He, that great ascetic brahmin-sage, seeing the vegetable juice, overcome with joy, began to dance, it is said, with eyes wide open in wonder.

3.81.100 Then, as he danced, O hero, whatever was immovable and whatever was moving — both were bewildered by his blazing energy as he danced.

3.81.101 The gods headed by Brahmā and the sages rich in austerities petitioned Mahādeva, O king, on behalf of the sage, O lord of men: 'This one should not dance thus; O god, it is fitting that you act accordingly.'

3.81.102 Then, approaching the one who was dancing, his mind filled with joy, the god, desiring the welfare of the gods, spoke to the sage.

3.81.103 'Ah, O great sage, O knower of dharma, why do you dance? What is your occasion for rejoicing today, O best among sages?'

3.81.104 The sage said: 'Do you not see, O god, the drop of Śākara's essence that has flowed from my hand? Having seen it I have danced, filled with great joy.'

3.81.105 Pulastya said: Laughing, the god spoke to the sage who was deluded by passion: 'I, O brahmin, am not amazed — look at me.'

3.81.106 Having spoken thus, O best of men, by the wise Mahādeva, with the tip of his finger, O lord of kings, his own thumb was struck, O sinless one.

3.81.107 Then ashes, white as snow, emerged from the wound, O king. Seeing this, the sage, ashamed, O king, fell at his feet.

3.81.108 'I regard no other god as greater than Rudra. You are the refuge of the world of gods and demons, O bearer of the trident.'

3.81.109 'This universe, the three worlds with their moving and unmoving beings, was created by you; at the end of the age, O blessed lord, all enter into you alone.'

3.81.110 'You cannot be fully known even by the gods — how then by me? All the gods, with Brahmā at their head, are seen in you, O sinless one.'

3.81.111 'You are the all, the maker and the cause of all worlds; by your grace all gods here rejoice, fearless. Having thus praised Mahādeva, the sage bowed low.

3.81.112 The sage said: 'By your grace, O Mahādeva, my austerity shall not be diminished.'

3.81.113 Pulastya said: Then the god, his heart delighted, spoke these words to the brahmin-sage: 'O brahmin, may your austerity increase a thousandfold by my grace.'

3.81.114 'And here in this hermitage I shall dwell together with you, O great sage. Those who bathe at the Saptasārasvata and worship me —'

3.81.115 '— nothing shall be unattainable for them in this world or the next, and they shall go to the world of Sārasvata — there is no doubt.'

3.81.116 Then one should go to Auśanasa, celebrated in the three worlds, where the gods headed by Brahmā and the sages rich in austerity —

3.81.117 — and the blessed Kārttikeya, at the three junctions of the day, O Bhārata, made his presence there, desiring to please Bhārgava.

3.81.118 The tīrtha Kapālamocana releases one from all sins; bathing there, O tiger among men, one is freed from all sins.

3.81.119 Then one should go to Agnitīrtha; having bathed there, O bull among men, one attains the world of Agni and also redeems one's family.

3.81.120 There too is the tīrtha of Viśvāmitra, O best of the Bhāratas; having bathed there, O great king, one is reborn into brahminhood.

3.81.121 Reaching Brahmayoni, pure and with a collected mind, and bathing there, O tiger among men, one attains the world of Brahmā and purifies one's family to the seventh generation — there is no doubt.

3.81.122 Then one should go, O lord of kings, to the tīrtha celebrated in the three worlds, known as Pṛthūdaka, O king, belonging to Kārttikeya; one should perform ablutions there, devoted to the worship of ancestors and gods.

3.81.123 Whatever inauspicious act has been done out of ignorance or knowledge, by a woman or a man, with human understanding —

3.81.124 — all of that perishes for one who has merely bathed there, O Bhārata, and one also gains the fruit of the Aśvamedha and goes to the heavenly world.

3.81.125 They say Kurukṣetra is holy; holier than Kurukṣetra is Sarasvatī; holier than Sarasvatī are the tīrthas; and holiest among the tīrthas is Pṛthūdaka.

3.81.126 One who, at the best of all tīrthas, gives up his body at Pṛthūdaka, devoted to silent prayer, will not grieve at tomorrow's death.

3.81.127 It is declared by Sanatkumāra and by the great-souled Vyāsa, and is fixed in the Veda, O king — one should go to Pṛthūdaka.

3.81.128 There is no tīrtha more holy than Pṛthūdaka, O best of men; this is pure, sacred, and purifying — there is no doubt.

3.81.129 Even those who have committed sins go to heaven after bathing there, O best of men at Pṛthūdaka — so the wise declare.

3.81.130 And there too is the tīrtha Madhusrava, O best of the Bhāratas; a man who bathes there, O king, obtains the merit of giving a thousand cows.

3.81.131 Then one should go in order, O best of men, to the tīrtha of the goddess — the confluence of Sarasvatī and Aruṇā, celebrated throughout the world.

3.81.132 Fasting for three nights and bathing, one is freed from the sin of killing a brahmin, and a man gains the merit of Agniṣṭoma and Atirātra sacrifices.

3.81.133 And one purifies one's family to the seventh generation, O bull of the Bhāratas. There too is the tīrtha Avatīrṇa, O chief of the Kuru lineage, formerly created by Darbhiṇa out of compassion for the brahmins.

3.81.134 A twice-born, whether through vow and sacred thread ceremony or through fasting, accompanied by rites and mantras, shall become a true brahmin — there is no doubt.

3.81.135 Even one destitute of rites and mantras, having bathed there, O bull among men, shall become a brahmin who has fulfilled his vows — this has been seen in ancient tradition.

3.81.136 The four oceans were also brought together there by Darbhiṇa; one who has bathed in them, O tiger among men, shall not attain an evil end, and he gains the merit of four thousand cows.

3.81.137 Then one should go, O lord of kings, to the tīrtha Śatasāhasraka; and there too is Sāhasraka — two tīrthas celebrated throughout the world.

3.81.138 For a man who bathes in both obtains the merit of a thousand cows, and any gift or fast done there becomes a thousandfold in merit.

3.81.139 Then one should go, O lord of kings, to the excellent tīrtha of Reṇukā; one should perform ablutions there, devoted to the worship of ancestors and gods; with a soul purified of all sins, one obtains the fruit of the Agniṣṭoma sacrifice.

3.81.140 Touching the waters of Vimocana, with anger conquered and senses mastered, one is freed from all the faults incurred by accepting gifts.

3.81.141 Then, going to Pañcavaṭa as a celibate with senses mastered, endowed with great merit, one is honoured in the world of the righteous.

3.81.142 There the lord of yoga, Sthāṇu himself, whose banner is the bull — having worshipped that lord of gods, one attains perfection by going there alone.

3.81.143 The tīrtha of Varuṇa at Aujasa blazes with its own splendour; there Guha was consecrated as the commander-in-chief of the gods by the gods headed by Brahmā and by the sages rich in austerities.

3.81.144 To the east of Aujasa is Kurutīrtha, O chief of the Kurus; a man who bathes at Kurutīrtha, a celibate with senses mastered and soul purified of all sins, attains the world of the Kurus.

3.81.145 Then one should go to Svargadvāra with discipline and regulated diet; one attains the heavenly world and also goes to the world of Brahmā.

3.81.146 Then one who frequents tīrthas should go to Anaraka, O lord of men; a man who bathes there, O king, shall not attain an evil end.

3.81.147 There Brahmā himself is ever attended, O lord of the earth, O best of men, by the gods led by Nārāyaṇa.

3.81.148 And the presence of Rudra's consort is there, O lord of kings, O chief of the Kurus; having approached that goddess, one shall not attain an evil end.

3.81.149 And there too, O great king, by approaching Viśveśvara, the husband of Umā, the great god, one is freed from all sins.

3.81.150 And by approaching Nārāyaṇa of the lotus-navel, the subduer of enemies, one shines forth, O great king, and attains the world of Viṣṇu.

3.81.151 But one who has bathed at the tīrtha of all the gods, O bull among men, having abandoned all sorrows, shines forever like the moon.

3.81.152 Then a frequenter of tīrthas should go to Svastipura, O lord of men; reaching this purifying tīrtha and satisfying the ancestors and gods, a man obtains the fruit of the Agniṣṭoma sacrifice.

3.81.153 And there too is a pool of the Gaṅgā and a well, O bull of the Bhāratas; three crores of tīrthas are in that well, O lord of the earth; a man who bathes there, O king, attains the heavenly world.

3.81.154 A man who bathes in the Āpagā river and worships Maheśvara attains a place among the hosts of Gaṇa and also redeems his own family.

3.81.155 Then one should go to Sthāṇuvaṭa, celebrated in the three worlds; having bathed there and stayed the night, one would attain the world of Rudra.

3.81.156 One should go to Badarīpācana, then to the hermitage of Vasiṣṭha; a man should eat the jujube fruit there, having fasted for three nights.

3.81.157 One who properly eats the jujube fruit for twelve full years, as well as one who fasts for three nights, shall be equal in merit, O lord of men.

3.81.158 Reaching Indramārga, a frequenter of tīrthas, O lord of men, is honoured in the world of Śakra by fasting for a day and a night.

3.81.159 Staying for one night, a man who has remained there for a single night, disciplined and truthful in speech, is honoured in the world of Brahmā.

3.81.160 Then one should go, O knower of dharma, to the tīrtha celebrated in the three worlds, where is the hermitage of Āditya, that great-souled mass of radiance.

3.81.161 A man who bathes at that tīrtha and worships Vibhāvasu goes to the world of Āditya and also redeems his family.

3.81.162 A man who bathes at Somatīrtha, a frequenter of tīrthas, O chief of the Kurus, attains the world of Soma — there is no doubt.

3.81.163 Then one should go, O knower of dharma, to the most holy tīrtha of the great-souled Dadhīca, O king — purifying and celebrated throughout the world.

3.81.164 Where, O king, that Sārasvata, that Āṅgirasa, that treasury of austerity dwells — a man who bathes at that tīrtha obtains the fruit of the Vājapeya sacrifice and also attains the state of Sārasvata — there is no doubt.

3.81.165 Then one should go to Kanyāśrama, disciplined and celibate, fasting for three nights, O king, devoted to fasting; one obtains a hundred divine maidens and goes to the world of Brahmā.

3.81.166 Then one should go, O knower of dharma, to the tīrtha Saṃnihitī, where the gods headed by Brahmā and the sages rich in austerity, endowed with great merit, come together month after month.

3.81.167 Touching the waters of Saṃnihitī when the sun is seized by Rāhu, one has the eternal merit of a hundred Aśvamedha sacrifices performed.

3.81.168 Whatever tīrthas there are on earth and those that move through the sky, rivers large and small, lakes and all springs —

3.81.169 — wells and embankments, and all the holy sanctuaries — they all come to Saṃnihitī month after month — there is no doubt.

3.81.170 Whatever evil deed has been done by a woman or a man — all of that perishes for one who has merely bathed there, there is no doubt, and one goes to the world of Brahmā in a vehicle the colour of a lotus.

3.81.171 Having paid reverence to the Yakṣa, the doorkeeper Arantuka, and having touched the form of Koṭi, one obtains much gold.

3.81.172 And there too is the pool of the Gaṅgā, a tīrtha, O best of the Bhāratas; one who has bathed there, O knower of dharma, as a celibate with a collected mind, obtains the eternal merit of the Rājasūya and Aśvamedha sacrifices.

3.81.173 Naimiṣa is holy on earth, and Puṣkara in the sky, but Kurukṣetra is distinguished among all three worlds.

3.81.174 Even the dust of Kurukṣetra, stirred up by the wind, leads even one of evil deeds to the highest state.

3.81.175 Those who dwell in Kurukṣetra, to the south of Sarasvatī and to the north of Dṛṣadvatī, dwell in heaven.

3.81.176 'I will go to Kurukṣetra,' 'I dwell at Kurukṣetra' — even uttering one such word, one is freed from all sins.

3.81.177 Kurukṣetra, the altar of Brahmā, holy, frequented by brahmin-sages — those who dwell there, O king, are not to be pitied in any way.

3.81.178 What lies between Tarantuka and Arantuka, and the lakes of Rāma and Macakruka — this Kurukṣetra-Samantapañcaka is called the northern altar of the Grandfather.

3.82.1 Pulastya said: Then one should go, O knower of dharma, to the ancient tīrtha Dharmatīrtha; a man who bathes there, O king, virtuous in conduct and with a collected mind, purifies his family to the seventh generation, O king — there is no doubt.

3.82.2 Then, O knower of dharma, one should go to the most excellent Kārāpatana; there one attains the fruit of the Agniṣṭoma sacrifice and proceeds to the world of sages.

3.82.3 Then, O king, a person should proceed to the Saugandhika forest, where Brahmā and the other gods dwell, and where the sages rich in austerities reside.

3.82.4 Siddhas, Cāraṇas, Gandharvas, Kiṃnaras, and great serpents inhabit that forest — merely by entering it one is freed from all sins.

3.82.5 For there flows that best of rivers, the supreme stream among all rivers — the goddess Sarasvatī, O king, issuing from the Plakṣa tree, supremely holy.

3.82.6 There one should perform the ablution in the water that issues from the anthill; having honoured the ancestors and the gods, one obtains the fruit of the Aśvamedha sacrifice.

3.82.7 That holy ford there, called Īśānādhyuṣita and exceedingly rare, lies within the distance of six throws of a śamyā stick from the anthill — this is certain.

3.82.8 By bathing there, O tiger among men, one obtains the merit of a thousand tawny cows and of the Vājimedhā rite — this has been seen in ancient tradition.

3.82.9 Having visited Sugandhā, Śatakumbhā, and Pañcayajñā, O Bhārata, the best of men is honoured in the heavenly world.

3.82.10 Having reached that same ford known as Triśūlakhāta, O Bhārata, one should perform the ablution there, devoted to the worship of ancestors and gods; upon leaving the body that person attains lordship among Gaṇas — of this there is no doubt.

3.82.11 Then, O best of kings, one should go to the exceedingly rare abode of the goddess known as Śākaṃbarī, renowned throughout the three worlds.

3.82.12 For a divine thousand years, O faithful one, she maintained herself on vegetables alone, subsisting on them month by month, O lord of men.

3.82.13 Sages rich in austerities came there out of devotion to the goddess, and she offered them hospitality with vegetables, O Bhārata; from that act her name Śākambharī became established.

3.82.14 Having reached Śākaṃbarī, a celibate student, composed and intent, should stay three nights, eating only vegetables with restraint and purity.

3.82.15 Whatever merit accrues from properly subsisting on vegetables for twelve years — that very merit becomes his through the grace of the goddess, O Bhārata.

3.82.16 Then one should go to Suvarṇākṣa, renowned in all three worlds, where Viṣṇu formerly propitiated Rudra in order to win his favour.

3.82.17 He obtained very many boons, exceedingly rare even among the gods; and the destroyer of Tripura, being fully pleased, spoke to him, O Bhārata.

3.82.18 "Even more dear to us than ourselves shall you be in the world, O Kṛṣṇa, and the entire universe shall face toward you — of this there is no doubt."

3.82.19 Having gone there and worshipped the bearer of the bull-banner, O best of kings, one obtains the merit of the Aśvamedha and also attains lordship among the Gaṇas.

3.82.20 Then a person who has fasted three nights should go to Dhūmāvatī; he obtains whatever desires he has sought in his mind — of this there is no doubt.

3.82.21 By the southern side of the goddess is the holy ford Rathāvarta, O lord of men; one who is faithful and has his senses under control should ascend there, O knower of dharma; through the grace of Mahādeva he attains the supreme destination.

3.82.22 After circumambulating it in the clockwise direction, one should go, O bull of the Bhāratas, O greatly wise one, to the ford called Dhārā, which destroys all sins; having bathed there, O tiger among men, the lord of men grieves no more.

3.82.23 Then, O knower of dharma, one should go, having paid homage to the great mountain, to Gaṅgādvāra, which is equal to the very gate of heaven — of this there is no doubt.

3.82.24 One should perform ablution there at Koṭitīrtha with a concentrated mind; one attains the Puṇḍarīka sacrifice and also lifts up one's lineage.

3.82.25 By duly offering libations to gods and ancestors at Saptagaṅgā, Trigaṅgā, and Śakrāvarta, one is honoured in the worlds of the meritorious.

3.82.26 Then a person who has fasted three nights and bathed at Kanakhala obtains the merit of the Aśvamedha and proceeds to the heavenly world.

3.82.27 A pilgrim, O lord of men, should also go to Kapilāvaṭa; by spending a single night there, one obtains the merit of a thousand cows.

3.82.28 O best of kings, the ford of the great-souled serpent-king Kapila, O best among the Kurus, is renowned in all the worlds.

3.82.29 One should perform ablution at that Nāgatīrtha, O lord of men; a person thereby obtains the merit of a thousand tawny cows.

3.82.30 Then one should go to Lalitikā, the most excellent ford of Śaṃtanu; having bathed there, O king, a person does not reach an evil fate.

3.82.31 A person who bathes at the confluence of the Gaṅgā — at those two meeting-points — obtains the merit of ten Aśvamedha sacrifices and also lifts up his lineage.

3.82.32 Then, O best of kings, one should go to Sugandhā, renowned throughout the worlds; with soul purified of all sins, one is honoured in the world of Brahmā.

3.82.33 A pilgrim, O lord of men, should then go to Rudrāvarta; having bathed there, O king, a person is honoured in the heavenly world.

3.82.34 One who bathes at the confluence of the Gaṅgā and the Sarasvatī, O best of men, obtains the merit of the Aśvamedha and proceeds to the heavenly world.

3.82.35 Having gone to Bhadrakarṇeśvara and worshipped the god according to proper rite, one does not reach an evil fate and proceeds to the heavenly world.

3.82.36 A pilgrim should then go to Kubjāmraka in due sequence; one obtains the merit of a thousand cows and proceeds to the heavenly world.

3.82.37 A pilgrim, O lord of men, should go to Arundhatīvaṭa; by touching the ocean-ford after fasting three nights, a person obtains the merit of a thousand cows and also lifts up his lineage.

3.82.38 A celibate student, composed in mind, should then go to Brahmāvarta; he obtains the merit of the Aśvamedha and proceeds to the heavenly world.

3.82.39 Having gone to the source of the Yamunā and touched its waters, one obtains the fruit of the Aśvamedha and is honoured in the heavenly world.

3.82.40 Having reached the ford Darvīsaṃkramaṇa, renowned throughout the three worlds, one obtains the merit of the Aśvamedha and proceeds to the heavenly world.

3.82.41 Having gone to the source of the Sindhu, frequented by Siddhas and Gandharvas, by staying there five nights one gains much gold.

3.82.42 Then, having reached the Vedī, which is most difficult of access, a person obtains the merit of the Aśvamedha and attains the destination taught by Uśanas.

3.82.43 Having reached the Ṛṣikulyā and also the Vāsiṣṭha ford, O Bhārata, by crossing beyond the Vāsiṣṭha, all the castes become twice-born.

3.82.44 A person who bathes in the Ṛṣikulyā attains the world of the sages; if he stays there a month subsisting on vegetables, O lord of men, he reaches the world of the sages.

3.82.45 Having reached Bhṛgutuṅga, one obtains the fruit of the Vājimedhā; and by going to Vīrapramokṣa, one is freed from all sins.

3.82.46 Having reached the ford at the junction of Kṛttikā and Maghā, O Bhārata, a person of meritorious deeds obtains the combined fruit of the Agniṣṭoma and Atirātra sacrifices.

3.82.47 Then, having reached Saṃdhyā and touched the incomparable ford of knowledge, Vidyātīrtha, one becomes accomplished in all branches of learning.

3.82.48 One who stays the night at Mahāśrama, which releases one from all sins, and eats but once a day or fasts completely, inhabits auspicious worlds.

3.82.49 By fasting at the sixth part of the day and staying a month at Mahālaya, one whose soul is purified of all sins gains much gold.

3.82.50 Then, having gone to Vetasikā, frequented by the Grandfather Brahmā himself, one obtains the merit of the Aśvamedha and attains the destination taught by Uśanas.

3.82.51 Then, having reached the ford of Sundarikā, frequented by Siddhas, one becomes endowed with beauty — this has been seen in ancient tradition.

3.82.52 Then a celibate student with senses subdued, having gone to the Brāhmaṇī river, attains the world of Brahmā riding in a lotus-hued vehicle.

3.82.53 Then one should go to the holy Naimiṣa, frequented by Siddhas, where Brahmā eternally dwells, surrounded by hosts of gods.

3.82.54 For one who merely longs for Naimiṣa, half his sin is destroyed; a person who has but entered it is freed from all sins.

3.82.55 A wise person devoted to holy fords should stay a month at Naimiṣa; whatever holy fords exist on earth are all contained in Naimiṣa, O Bhārata.

3.82.56 One who performs ablution there with self-control and regulated diet obtains the fruit of the Gavāmayana sacrifice, O Bhārata, and purifies his lineage even to the seventh generation, O best of the Bhāratas.

3.82.57 One who abandons his life at Naimiṣa while fully devoted to fasting rejoices having attained the heavenly world — so say the wise ones; Naimiṣa is ever holy and pure, O best of kings.

3.82.58 A person who has fasted three nights, having reached Gaṅgodbheda, obtains the merit of the Vājapeya sacrifice and is born merged with Brahmā.

3.82.59 Having reached the Sarasvatī and offered libations to ancestors and gods, one rejoices in the worlds of Sarasvatī — of this there is no doubt.

3.82.60 Then a celibate student, composed in mind, should go to the Bāhudā; a person thereby obtains the fruit of the Devasatra sacrifice.

3.82.61 Then one should go to the holy Cīravatī, thronged with the most meritorious souls; devoted to the worship of ancestors and gods, one obtains the merit of the Vājapeya.

3.82.62 Having reached Vimalāśoka, one shines like the moon; by staying there a single night one is honoured in the heavenly world.

3.82.63 Then one should go to Gopratāra, the most excellent ford of the Sarayū, where Rāma ascended to heaven together with his servants, forces, and mounts.

3.82.64 He departed to heaven having left his body, through the power of that ford and by the grace of Rāma and by his own determination, O Bhārata.

3.82.65 A person who bathes at that ford, Gopratāra, O lord of men, with his soul purified of all sins, is honoured in the heavenly world.

3.82.66 A person who bathes at the ford of Rāma on the Gomatī, O joy of the Kurus, obtains the merit of the Aśvamedha and purifies his lineage.

3.82.67 There exists there a ford worth a hundred thousand, O best of the Bhāratas; by touching it with self-discipline and regulated diet, one obtains the holy merit of a thousand cows, O bull of the Bhāratas.

3.82.68 Then, O best of kings, one should go to the incomparable abode of the Lord; having bathed at Koṭitīrtha and worshipped Guha, O king, a person obtains the merit of a thousand cows and becomes radiant.

3.82.69 Then, having gone to Vārāṇasī and worshipped the bearer of the bull-banner, a person who bathes in the Kapilāhrada obtains the fruit of the Rājasūya sacrifice.

3.82.70 Having reached the rare ford of Mārkaṇḍeya, O best of kings, at the world-renowned confluence of the Gomatī and the Gaṅgā, one obtains the merit of the Agniṣṭoma and also lifts up one's lineage.

3.82.71 Then a celibate student with senses subdued, having reached Gayā, obtains the merit of the Aśvamedha by the very act of going there, O Bhārata.

3.82.72 There is the famous Akṣayavaṭa, renowned in all three worlds; whatever is offered there to the ancestors becomes imperishable, O lord.

3.82.73 Having touched the waters of the great river and offered libations to ancestors and gods, one attains imperishable worlds and also lifts up one's lineage.

3.82.74 Then one should go to Brahmasaras, beautified by the Dharmāraṇya forest; one obtains the Pauṇḍarīka sacrifice even by the dawn of the very same night.

3.82.75 In that lake, O best of kings, stands the sacrificial post of Brahmā; by circumambulating that post clockwise, one obtains the fruit of the Vājapeya sacrifice.

3.82.76 Then, O best of kings, one should go to Dhenukā, renowned throughout the world; having stayed one night, O king, one should offer a cow of sesame — with soul purified of all sins one certainly reaches the world of Soma.

3.82.77 There is a sign there, O great king, and even today it is beyond doubt: a tawny cow roams the mountain with her calf, and the footprints of that cow with calf are visible even today, O Bhārata.

3.82.78 By touching those footprints, O best of kings, O best of lords, whatever inauspicious deeds one may have done are destroyed, O Bhārata.

3.82.79 Then one should go to Gṛdhravaṭa, the abode of the wise God; having approached the bearer of the bull-banner there, one should bathe with ashes.

3.82.80 For a brahmin this equals the observance of a twelve-year vow; for persons of the other castes all sins are destroyed.

3.82.81 Then one should go to the Udyanta mountain, resounding with songs; there the foot-print of the Sāvitrī is seen, O bull of the Bhāratas.

3.82.82 There a brahmin of firm vows should worship the twilight; by that act his worship of twilight becomes equal to twelve years of observance.

3.82.83 There too is the famous Yonidvara, O bull of the Bhāratas; by visiting that place a man is freed from the sin of mixing castes.

3.82.84 The man who dwells at Gaya through both the dark and bright fortnights purifies his family to the seventh generation, O king — of this there is no doubt.

3.82.85 Many sons should be desired so that even one may go to Gaya, perform the Aśvamedha sacrifice, or release a dark-coloured bull there.

3.82.86 Then, O king, the pilgrim should go to the Phalgu river; the lord of men attains the merit of the Aśvamedha and reaches great spiritual perfection.

3.82.87 Then, O lord of kings, one should go with a composed mind to Dharmaprishtha, where Dharma himself eternally abides, O great king Yudhiṣṭhira; by visiting that place one obtains the fruit of the Vājapeya sacrifice.

3.82.88 Then, O lord of kings, one should go to the excellent tirtha of Brahmā; there, O lord of kings, after worshipping Brahmā of immeasurable splendour, a man attains the combined fruit of the Rājasūya and Aśvamedha sacrifices.

3.82.89 Then the pilgrim, O lord of men, should go to Rājagṛha; by bathing in its hot springs he rejoices like Kakṣīvat of old.

3.82.90 There a pure man should partake of the daily offering of the Yakṣiṇī; by the grace of the Yakṣiṇī he is freed from the sin of foeticide.

3.82.91 Going then to Maninnaga, one obtains the merit of a gift of a thousand cows; the man who partakes of the daily offering of Maṇināga gains that reward.

3.82.92 Even if bitten by a venomous serpent, the poison does not spread through him; by spending a single night there he is freed from all sins.

3.82.93 Then, O king, one should go to the forest of the brahmin-sage Gautama; by bathing in Ahalyā's lake one attains the highest state and, visiting it, O king, one finds the most exalted prosperity.

3.82.94 There is a well famous in all three worlds, O knower of dharma; by bathing there one obtains the fruit of the Vājapeya sacrifice.

3.82.95 There is the well of the royal sage Janaka, worshipped by the gods; by bathing there one attains the world of Viṣṇu.

3.82.96 Then one should go to Vinaśana, which removes all sins; one obtains the merit of the Vājapeya and goes to the world of Soma.

3.82.97 Reaching the Gaṇḍakī, whose waters arise from all sacred tirthas, one obtains the Vājapeya merit and goes to the world of the Sun.

3.82.98 Then, O knower of dharma, entering the forest hermitage of Adhivamshya, one rejoices among the Guhyakas, O great king — of this there is no doubt.

3.82.99 Reaching the river Kampana, frequented by the Siddhas, one obtains the Pundarika merit and goes to the world of the Sun.

3.82.100 Then reaching the Viśālā, a river famous in all three worlds, one obtains the Agniṣṭoma merit and goes to the heavenly world.

3.82.101 Then reaching the Maheshvari stream, O lord of men, one obtains the Aśvamedha merit and uplifts one's family.

3.82.102 A pure man reaching the divine Pushkarini pond does not attain an evil state and gains the Vājapeya merit.

3.82.103 A celibate student of focused mind should go to Maheśvarapada; by bathing at Maheśvarapada one obtains the fruit of the Vājapeya sacrifice.

3.82.104 There, O bull of the Bhāratas, a crore of tirthas are renowned; O lord of kings, they were being carried off by a wicked demon in the form of a tortoise but were recovered, O king, by the all-powerful Viṣṇu.

3.82.105 One who bathes there in that crore of tirthas, O Yudhiṣṭhira, obtains the Pundarika merit and goes to the world of Viṣṇu.

3.82.106 Then one should go, O lord of kings, to the abode of Nārāyaṇa; Hari of marvellous deeds forever dwells there, O Bhārata — that place is known as Shalagrama.

3.82.107 By visiting Viṣṇu, the imperishable lord of the three worlds and granter of boons, one obtains the Aśvamedha merit and goes to the world of Viṣṇu.

3.82.108 There is a well that frees one from all sins, O knower of dharma; the four oceans are ever present in that well; by bathing there, O lord of kings, one does not attain an evil state.

3.82.109 By visiting Mahādeva and the imperishable boon-granting Viṣṇu, one shines like the moon freed from its debts, O Yudhiṣṭhira.

3.82.110 A pure man of focused mind bathing at Jatismara attains the state of remembering past births — of this there is no doubt.

3.82.111 Going to Vateshvarapura and worshipping Keśava, one obtains all desired wishes through fasting — of this there is no doubt.

3.82.112 Then going to Vāmana, which removes all sins, and saluting the god Hari, one does not attain an evil state.

3.82.113 Going to the hermitage of Bharata, which removes all sins, and frequenting the Kauśikī river there — destroyer of great sins — a man obtains the merit of the Rājasūya sacrifice.

3.82.114 Then one should go, O knower of dharma, to the excellent Campakaaranya forest; by spending a single night there one obtains the merit of gifting a thousand cows.

3.82.115 Then reaching Jyeshthila, a tirtha held in the highest esteem, by fasting for a single night one obtains the Agniṣṭoma merit.

3.82.116 By beholding there Viśveśvara of great radiance together with the Goddess, one attains the worlds of Mitra and Varuṇa, O bull among men.

3.82.117 Reaching Kanyasamvedya with self-restraint and regulated diet, one attains the worlds of Manu the Progenitor, O bull of the Bhāratas.

3.82.118 Those who give drink and food at Kanya, O Bhārata — that gift is imperishable, so declare the sages of firm vows.

3.82.119 Reaching the Niścīrā, famous in all three worlds, one obtains the Aśvamedha merit and goes to the world of Viṣṇu.

3.82.120 Those men who make gifts at the confluence of the Niścīrā go to the world of Brahmā, O tiger among men — of this there is no doubt.

3.82.121 There is the hermitage of Vasiṣṭha, famous in all three worlds; one who bathes there obtains the Vājapeya merit.

3.82.122 Reaching Devakuta, frequented by hosts of brahmin-sages, one obtains the Aśvamedha merit and uplifts one's family.

3.82.123 Then, O lord of kings, one should go to the lake of the sage Kauśika, where Viśvāmitra surnamed Kauśika attained the highest perfection.

3.82.124 One who resides there for a month on the Kauśikī river, O hero, O bull of the Bhāratas, attains in that month whatever merit belongs to the Aśvamedha.

3.82.125 One who dwells in the great lake, the foremost of all tirthas, does not attain an evil state and finds abundant gold.

3.82.126 By going to Kumar who dwells in the hermitage of heroes, a man obtains the Aśvamedha merit — of this there is no doubt.

3.82.127 Reaching Agnidhara, famous in all three worlds, one obtains the Agniṣṭoma merit and does not return from heaven.

3.82.128 Going to Pitamahasara, established by the king of mountains, one who bathes there obtains the Agniṣṭoma fruit.

3.82.129 Flowing from Pitāmaha's lake is the world-purifying Kumaradhara stream, famous in all three worlds right there.

3.82.130 One who bathes there perceives himself as having attained his purpose; by fasting at the sixth part of the day one is freed from the sin of killing a brahmin.

3.82.131 A devout man should ascend the peak of the great goddess Gaurī, famous in all three worlds, and enter into the breast-shaped pools there.

3.82.132 One who bathes there, devoted to the worship of ancestors and gods, obtains the Hayamedha merit and goes to the world of Indra.

3.82.133 A celibate student of focused mind reaching Tamraruna obtains the Aśvamedha merit and goes to the world of Indra.

3.82.134 Reaching the well on the Nandini river, worshipped by the thirty gods, one attains whatever merit belongs to the Naramedha sacrifice, O scion of the Kurus.

3.82.135 A wise man who fasts for three nights and bathes at the confluence of the Kalika, where the Kauśikī and Aruṇā rivers meet, is freed from all sins.

3.82.136 Reaching the tirtha of Urvaśī and then the hermitage of Soma, a wise man who bathes at the hermitage of Kumbhakarṇa is honoured upon this earth.

3.82.137 A celibate student of regulated vows who bathes at the holy Kokamukha attains the power of remembering past births — this has been seen from ancient times.

3.82.138 A twice-born man who visits Nandā even once becomes purified in soul; his soul cleansed of all sins, he goes to the world of Indra.

3.82.139 Reaching Rishabhadviipa, the resort of Kraunchanisudan, and bathing in the Sarasvatī, one shines seated in a celestial chariot.

3.82.140 One should bathe at the tirtha of Uddālaka frequented by sages, O great king; by bathing there one is freed from all sins.

3.82.141 Reaching the holy Dharmatirtha frequented by brahmin-sages, a man obtains the Vājapeya merit — of this there is no doubt.

3.82.142 Likewise, reaching Campā and performing water-rites on the Bhāgīrathī, and then visiting Dandarka, one obtains the merit of a gift of a thousand cows.

3.82.143 Then one should go to the holy Lavedika, frequented by the pious; one obtains the Vājapeya merit and is honoured while seated in a celestial chariot.

3.83.1 Pulastya said: Then reaching the excellent tirtha of Samvedya at the twilight hour, a learned man who bathes there becomes purified — of this there is no doubt.

3.83.2 By the grace of Rāma was this tirtha created of old, O king; reaching the Lohitya, one finds abundant gold.

3.83.3 A man who fasts for three nights and reaches the Karatoya, in accordance with the Vedic rites of the Pitāmaha, obtains the Aśvamedha merit.

3.83.4 At the confluence of the Gaṅgā and the ocean, O lord of kings, the wise declare one attains ten times the merit of the Aśvamedha.

3.83.5 One who reaches the further island of the Gaṅgā and bathes there, O Bhārata, fasting for three nights, O king, attains all desires.

3.83.6 Going then to the Vaitaraṇī, the river that removes sins, and reaching the tirtha of Virajā, one shines like the moon.

3.83.7 One is born in a holy family, removes all sin, and having obtained the merit of a thousand cows, that man purifies his family.

3.83.8 A pure man dwelling at the confluence of the Śoṇa and the Jyotirathya, having satisfied ancestors and gods, obtains the Agniṣṭoma merit.

3.83.9 At the source of the Śoṇa and the Narmadā, O delight of the Kurus, bathing at Vamshagulma, one obtains the fruit of the Vājapeya sacrifice.

3.83.10 Reaching the tirtha of Rishabha in Kośala, O lord of men, a man who fasts for three nights obtains the Vājapeya merit.

3.83.11 Reaching Kalatirtha in Kośala and bathing there, one obtains the merit of eleven bulls — of this there is no doubt.

3.83.12 A man who fasts for three nights and bathes in the Pushpavati gains the merit of a gift of a thousand cows and uplifts his family.

3.83.13 Then bathing at the tirtha of Badarika with a focused mind, one attains long life and goes to the heavenly world.

3.83.14 Then reaching Mahendra, frequented by Jāmadagnya (Paraśurāma), a man who bathes at the tirtha of Rāma obtains the fruit of the Vājapeya sacrifice.

3.83.15 There too is the Kedara of Mataṅga, O delight of the Kurus; a man who bathes there, O king, obtains the merit of a gift of a thousand cows.

3.83.16 Reaching Śrīparvata and bathing on the riverbank there, one obtains the Aśvamedha merit and goes to the heavenly world.

3.83.17 On Śrīparvata the great and radiant Mahādeva dwelt with the Goddess in great delight, and Brahmā dwelt there surrounded by the thirty gods.

3.83.18 A pure man of focused mind who bathes there in the divine lake obtains the Aśvamedha merit and attains the highest perfection.

3.83.19 Having gone to Mount Ṛṣabha in the Pāṇḍya country, worshipped by the gods, one obtains the fruit of the Vājapeya sacrifice and rejoices on the back of heaven.

3.83.20 Then one should go to the Kāverī river, attended by hosts of Apsarases; bathing there, O king, a man obtains the merit of a gift of a thousand cows.

3.83.21 Then on the seashore one should touch the waters at the Kanyā-tīrtha; having touched the waters there, O lord of kings, one is freed from all sins.

3.83.22 Then having reached Gokarṇa, renowned in the three worlds, situated amid the ocean, O lord of kings, saluted by all the worlds—

3.83.23 —where gods headed by Brahmā, sages rich in austerities, Bhūtas, Yakṣas, Piśācas, Kiṃnaras, and great serpents—

3.83.24 —Siddhas, Cāraṇas, Gandharvas, men, Nāgas, rivers, oceans, and mountains all worship the Lord of Umā—

3.83.25 —there, having duly worshipped Īśāna with a three-night fast, a man obtains the merit of ten Aśvamedha sacrifices and attains membership in Gaṇeśa's host; having dwelt there for twelve nights, a man becomes purified in soul.

3.83.26 Right there too is the abode of Gāyatrī, renowned in the three worlds; dwelling there for three nights one obtains the merit of a gift of a thousand cows.

3.83.27 There is even a visible proof for Brāhmaṇas, O lord of men: he who recites the Gāyatrī — even one born of a mixed union — or sings a hymn or a song there, to him it becomes fully effective, O king.

3.83.28 Having reached the difficult-to-find well of the sage Saṃvarta, one becomes endowed with beauty and is born fortunate.

3.83.29 Then having reached the Veṇṇā river, one should satisfy the ancestors and gods; a man thereby obtains a celestial chariot adorned with peacocks and swans.

3.83.30 Then having reached the Godāvarī, ever frequented by Siddhas, one attains the merit of the Gavāmayana sacrifice and reaches the world of Vāsuki.

3.83.31 Bathing at the confluence of the Veṇṇā one obtains the fruit of the Vājapeya sacrifice; bathing at the confluence of the Varadā one obtains the merit of a gift of a thousand cows.

3.83.32 Having reached Brahmasthāna, a man who has dwelt there for three nights obtains the merit of a gift of a thousand cows and goes to the world of heaven.

3.83.33 Having reached Kuśaplavana, a celibate with concentrated mind, having dwelt and bathed there for three nights, obtains the fruit of the Aśvamedha sacrifice.

3.83.34 Then at the beautiful Devahrada, born from the waters of the Kṛṣṇa-Veṇṇā, and also at the Jātimātra lake, and at the Kanyāśrama, O king—

3.83.35 —where the king of gods went to heaven having offered a hundred sacrifices, one obtains the merit of a hundred Agniṣṭoma sacrifices merely by going there, O Bhārata.

3.83.36 Bathing in the Sarvadevahrada one obtains the merit of a gift of a thousand cows; bathing in the Jātimātra lake a man becomes one who remembers his former births.

3.83.37 Then having reached the greatly holy Payoṣṇī, best of rivers, devoted to the worship of ancestors and gods, one obtains the merit of a gift of a thousand cows.

3.83.38 Having reached the Daṇḍaka forest, O great king, and touching the sacred waters, one who merely bathes there obtains the merit of a gift of a thousand cows, O Bhārata.

3.83.39 Having gone to the hermitage of Śarabhaṅga and of the great-souled Śuka, a man does not attain an evil state and he purifies his lineage.

3.83.40 Then one should go to Śūrpāraka, frequented by the son of Jamadagni; a man bathing at the Rāma-tīrtha there obtains abundant gold.

3.83.41 Bathing at the Sapta-Godāvarī, disciplined and with regulated food, one attains great merit and goes to the world of the gods.

3.83.42 Then one should go to Devapatha, disciplined with regulated food; a human being obtains the merit of a Devasatra sacrifice.

3.83.43 Having reached the Tuṅgaka forest, a celibate with controlled senses — there the sage Sārasvata taught the Vedas in former times.

3.83.44 There the Vedas that had been lost — the son of the sage Aṅgiras — sitting upon the upper garments of the great sages, O Bhārata—

3.83.45 —through the Oṃkāra properly and correctly uttered, whatever each sage had formerly studied came back present to him.

3.83.46 There sages and gods — Varuṇa, Agni, Prajāpati, Lord Hari-Nārāyaṇa, Mahādeva as well—

3.83.47 —and the blessed Grandfather of great splendour, together with the gods, appointed the great-resplendent Bhṛgu for the purpose of performing the sacrificial rites.

3.83.48 Then the blessed one duly performed for all those sages once more the sacred fire-installation, through the rites prescribed by the scriptures.

3.83.49 There indeed the gods, duly satisfied with their shares of clarified butter, went to the three worlds, and the sages departed in happiness.

3.83.50 All sin of one who has entered that forest Tuṅgaka, O best of kings, is destroyed — whether of a woman or a man.

3.83.51 A wise man who dwells there for a month, disciplined and with regulated food, goes to the world of Brahmā, O king, and the man purifies his lineage.

3.83.52 Having reached Medhāvika and satisfying the ancestors and gods, one attains the merit of the Agniṣṭoma sacrifice and gains memory and intelligence.

3.83.53 Then having gone to Mount Kālaṃjara, renowned in the world, bathing there in the Devahrada, one obtains the merit of a gift of a thousand cows.

3.83.54 One should discipline oneself there on Mount Kālaṃjara, O king; a man would be honoured in the world of heaven — there is no doubt about this.

3.83.55 Then on Citrakūṭa, best of excellent mountains, O lord of peoples, having reached the Mandākinī river that removes sins—

3.83.56 —one who performs ablutions there, devoted to the worship of ancestors and gods, obtains the merit of the Aśvamedha sacrifice and goes to the highest state.

3.83.57 Then one should go, O lord of kings, to the unequalled abode of the Lord, where the god Mahāsena is ever present, O king.

3.83.58 A man, O best of men, succeeds there merely by going; bathing at Koṭi-tīrtha, a man obtains the merit of a gift of a thousand cows.

3.83.59 Having circumambulated in the rightward direction, a man should go to the Jyeṣṭhāsthāna; having visited Mahādeva there, he shines like the moon.

3.83.60 There is a renowned well there, O great king, O bull of the Bhāratas; four oceans dwell there, O Yudhiṣṭhira.

3.83.61 Having touched the sacred waters there, O lord of kings, and having performed the circumambulation, a man of controlled soul, purified, goes to the highest state.

3.83.62 Then one should go, O best of Kurus, to the great city of Śṛṅgavera, where Rāma son of Daśaratha once crossed the river, O great king.

3.83.63 A celibate man with concentrated mind, bathing in the Gaṅgā there, becomes free of sin and obtains the merit of the Vājapeya sacrifice.

3.83.64 Having visited and duly worshipped Mahādeva, O lord of men, and having circumambulated, one attains membership in the host of Gaṇa.

3.83.65 Then one should go, O lord of kings, to Prayāga, praised by the sages, where gods headed by Brahmā, the directions with their lords—

3.83.66 —guardians of the worlds, Sādhyas, Nairṛtas, the ancestors, the great sages headed by Sanatkumāra—

3.83.67 —and the Brahmā-sages headed by Aṅgiras, other sages, and Nāgas, Suparṇas, Siddhas, and those who move in circles—

3.83.68 —rivers, oceans, Gandharvas, and Apsarases dwell, and the blessed Lord Hari abides there, honored by Prajāpati.

3.83.69 There are three fire-altars there, in the midst of which the Jāhnavī, departing from Prayāga, is regarded as the foremost of all tīrthas.

3.83.70 There the daughter of the Sun, renowned in the three worlds, Yamunā, meets with the Gaṅgā, she who purifies the worlds.

3.83.71 The confluence of the Gaṅgā and Yamunā is regarded as the lap of the earth; Prayāga the sages know as the front part of that lap, its innermost core.

3.83.72 Prayāga along with Pratiṣṭhāna, Kambala and Aśvatara, the tīrtha of Bhogavatī — these are declared the sacrificial altar of Prajāpati.

3.83.73 There the Vedas and sacrifices in embodied form, O Yudhiṣṭhira, attend upon Prajāpati; the sages of great vows also attend there; the gods and those who move in circles worship with sacred rites, O king.

3.83.74 There is nothing more holy than that in the three worlds, O Bhārata; Prayāga surpasses all other tīrthas, O lord.

3.83.75 By merely hearing of that tīrtha, even by the chanting of its name, or even by taking hold of its clay, a man is freed from sin.

3.83.76 One who performs ablutions at the confluence there, firm in vow, obtains the holy fruit of the Rājasūya and Aśvamedha sacrifices.

3.83.77 For this is the sacrificial ground honoured even by the gods; whatever is given there, even if small, becomes great, O Bhārata.

3.83.78 Neither by the word of the Veda, dear one, nor by the word of the world either, should your mind be turned away from dying at Prayāga.

3.83.79 Ten thousand tīrthas and sixty crore more — their proximity here at Prayāga alone is celebrated, O joy of the Kurus.

3.83.80 The merit that resides in the four Vedas and the merit that resides in those who speak the truth — all that a bather obtains at the confluence of the Gaṅgā and Yamunā.

3.83.81 There is the excellent tīrtha of Vāsuki named Bhogavatī; one who performs ablutions there obtains the merit of the Aśvamedha sacrifice.

3.83.82 There is the tīrtha of Haṃsaprapatana, renowned in the three worlds, and also the Daśāśvamedhika on the Gaṅgā, O joy of the Kurus.

3.83.83 Wherever the Gaṅgā flows, O great king, that region is a forest of austerities; it should be known as a holy field of the Siddhas, situated on the bank of the Gaṅgā.

3.83.84 This truth one should whisper in the ear of twice-born persons, the virtuous, one's own sons, one's friends, and one's devoted pupils.

3.83.85 This is righteous, this is holy, this is auspicious, this is joyful, this leads to heaven, this is delightful, this is the highest purifier.

3.83.86 This is the secret of the great sages, the remover of all sin; having studied it, among twice-born men one attains purity.

3.83.87 Whoever constantly hears this merit of the tīrthas, always pure, remembers many former births and rejoices on the back of heaven.

3.83.88 The tīrthas that can be reached as well as those that have been named as unreachable — one should go to them all in mind, with a view to visiting all tīrthas.

3.83.89 These tīrthas have been resorted to by the Vasus, Sādhyas, Ādityas, Maruts, Aśvins, sages equal to gods, and those who seek merit.

3.83.90 Thus you too, O Kauravya, O one of excellent vows, should visit the tīrthas according to this rule, in a disciplined manner; merit grows through merit.

3.83.91 Through causes cultivated in former lives, through faith, and through the guidance of the Vedas, those tīrthas are reached by the virtuous who follow the example of the learned.

3.83.92 One without vows, one who has not disciplined himself, the impure, a thief — they do not truly bathe at tīrthas, O Kauravya, nor does a man of crooked conduct.

3.83.93 But by you, of proper conduct, always seeing the aims of righteousness, your ancestors have been ferried across, dear one, and all your great-grandfathers as well.

3.83.94 The gods headed by the Grandfather, together with the host of sages, O king, are ever pleased, O knower of righteousness, by your righteousness.

3.83.95 You shall attain the worlds of the Vasus, O one like Vāsava, and great fame, O Bhīṣma, you shall obtain upon earth that is eternal.

3.83.96 Nārada said: Having thus spoken and having taken leave, the blessed sage Pulastya, pleased and with a joyful mind, vanished there on the spot.

3.83.97 And Bhīṣma, O tiger among Kurus, who beheld the true import of the scriptures, following the words of Pulastya, traversed the earth.

3.83.98 One who shall traverse the earth according to this rule shall, after death, enjoy the foremost fruit of a hundred Aśvamedha sacrifices.

3.83.99 And beyond this, O Pārtha, you shall attain supreme merit eightfold; since you are the guide of the sages, therefore shall the fruit be eightfold for you.

3.83.100 These sacred tirthas, O Bhārata, are overrun by bands of rakshasas — there is no passage for any other, O joy of the Kuru line, save for you.

3.83.101 Whoever rises at dawn and recites this account of the divine sages, which comprises the essence of all the tirthas, shall be freed from all sins.

3.83.102 The foremost of sages are ever present there — Vālmīki and Kaśyapa, Ātreya and Kaundinyа, Viśvāmitra and Gautama,

3.83.103 And Asita Devala, and Mārkaṇḍeya, and Gālava, and Bharadvāja, and Vasiṣṭha, and the sage Uddālaka as well,

3.83.104 And Śaunaka together with his son, and Vyāsa the foremost among those who recite prayers, and Durvāsā the best of sages, and Gālava of great austerities —

3.83.105 All these greatest of sages, rich in austerities, await you. With them, O great king, do traverse these sacred tirthas.

3.83.106 And this divine sage named Lomaśa, of boundless radiance, shall join you — travel together with him as well.

3.83.107 And together with me, O knower of dharma, traverse these tirthas; you shall attain great renown, even as did King Mahābhiṣa.

3.83.108 As the righteous Yayāti shone, as King Purūravas shone, so you, O tiger among the Kurus, shine by your own dharma.

3.83.109 As King Bhagīratha shone, as the celebrated Rāma shone, so you outshine all kings, like the sun with its rays.

3.83.110 As Manu, as Ikṣvāku, as Pūru of great glory, as Vainya of mighty splendor — so are you too renowned.

3.83.111 And as the slayer of Vṛtra once burned away all his foes, so shall you, having destroyed your enemies, protect your subjects.

3.83.112 Having won the earth through your own dharma, O lotus-eyed one, you shall win renown through righteousness as did Kārtavīrya Arjuna.

3.83.113 Vaiśaṃpāyana said: Having thus comforted the king, the blessed sage Nārada, taking leave of the great-souled one, vanished on the spot.

3.83.114 And the righteous-souled Yudhiṣṭhira, reflecting on that very matter, reported to the sages the holy purpose of going on a pilgrimage to the tirthas.

3.84.1 Vaiśaṃpāyana said: Having learned the opinion of his brothers and of the wise Nārada, King Yudhiṣṭhira addressed Dhaumya, who was equal to the Grandfather.

3.84.2 That tiger among men, Jiṣṇu, of true valor, the mighty-armed one of immeasurable soul — it is I who have sent him away for the sake of obtaining weapons.

3.84.3 For he is a hero, devoted and capable, O wealth of austerities, highly skilled in weaponry — a lord like Vāsudeva himself.

3.84.4 For I know these two, O brahmin — both Kṛṣṇas, slayers of foes, the valiant pair; and so does the mighty Vyāsa: three-epoch lords, the lotus-eyed ones, Vāsudeva and Dhanañjaya.

3.84.5 Nārada too knows it thus; he always proclaimed it to me; and I too know them — those two sages Nara and Nārāyaṇa.

3.84.6 Thinking 'He is capable,' I have dispatched Arjuna. He is the son of the gods, no less than Indra in power; he was sent away to meet the lord of the gods and receive weapons from Indra.

3.84.7 Bhīṣma and Droṇa, both atiratha warriors, Kṛpa and the son of Droṇa, the unconquerable — arrayed in battle by the son of Dhṛtarāṣṭra, all mighty; all are learned in the Vedas, all heroes, all skilled in arms.

3.84.8 And he who is ever eager to fight with Pārtha, that greatly powerful one — Karṇa, the son of a charioteer, a great warrior, knower of divine weapons.

3.84.9 He, swift as a horse and mighty as the wind, whose arrows blaze like fire, whose bowstring sounds like a thunderclap — the dust of battle his smoke, the heat of his weapons like fire, fanned by the wind of the Dhārtarāṣṭra forces.

3.84.10 Unleashed as if by Time itself, like the fire at the end of an age, he will burn the tinder of my army — of this there is no doubt.

3.84.11 But him — that great cloud of divine weapons, fanned by the wind of Kṛṣṇa, bearing its flock of white-horse cranes, blazing with the Gāṇḍīva as its lightning —

3.84.12 This Arjuna-cloud, surging forward with unceasing streams of arrows, will quench the blazing fire of Karṇa in battle.

3.84.13 That conqueror of enemy cities, Bībhatsu, shall in truth receive directly from Śakra all the divine weapons.

3.84.14 He alone is equal to all of them — such is my conviction; there is no surpassing him, no counter-action by enemies against his action in battle.

3.84.15 We shall all see that Pāṇḍava, Dhanañjaya, once he has taken up his weapons; for Bībhatsu does not falter when he takes up a burden.

3.84.16 But without that hero, O best among the two-footed, we shall not stay unmindful in this forest of Kāmyaka together with Kṛṣṇa.

3.84.17 Please describe to us another forest, good and delightful, abounding in food and fruit, pure, frequented by those of meritorious deeds.

3.84.18 There, dwelling for some time, we shall await the hero Arjuna of true valor, as those who long for rain await the rain-cloud.

3.84.19 Describe to us various hermitages heard of among the twice-born, as well as lakes and rivers and delightful mountains —

3.84.20 Tell us, O brahmin; for without Arjuna we have no liking for this forest of Kāmyaka — we go to another direction.

3.85.1 Vaiśaṃpāyana said: Seeing all the Pāṇḍavas anxious and downcast in heart, Dhaumya, equal to Bṛhaspati, then spoke to comfort them.

3.85.2 Listen, O bull of the Bhāratas, O king, as I describe the holy hermitages approved by the brahmins, the directions, the tirthas, and the mountains.

3.85.3 First, O king, O Yudhiṣṭhira, I shall describe to you the eastern direction, lovely and frequented by hosts of royal sages, as I recall it.

3.85.4 In that direction, beloved of divine sages, lies what is called Naimiṣa, O Bhārata, where the supremely holy tirthas of the gods are found, each distinct.

3.85.5 Where flows the holy and lovely Gomatī, frequented by divine sages; where is the sacrificial ground of the gods and the shamitra altar of Vivasvat.

3.85.6 In that direction is the excellent and holy mountain Gaya, honored by royal sages; and the auspicious lake Brahmasaras frequented by the thirty divine sages.

3.85.7 On account of which, O tiger among men, the ancients declare: Many sons should be desired, if even one might go to Gaya.

3.85.8 There too, O sinless one, is the great river and the Gayashira, where that banyan tree is celebrated by the brahmins as conferring inexhaustible merit, O lord — where food offered to the ancestors becomes inexhaustible.

3.85.9 There too is the holy-watered Phalguna, a great river; and the Kauśikī, abounding in roots and fruits, O bull of the Bhāratas — where Viśvāmitra, rich in austerities, attained brahminhood.

3.85.10 Where the holy river Gaṅgā flows, on whose banks Bhagīratha, dear one, performed many sacrifices with abundant fees.

3.85.11 And among the Pāñcālas, O Kauravya, they speak of Utpalavata, where Viśvāmitra Kauśika sacrificed together with Śakra; where the venerable son of Jamadagni sang the genealogical hymns.

3.85.12 Beholding that superhuman glory of Viśvāmitra, Kauśika drank soma at Kānyakubja together with Indra, and then departed from the kshatriya estate, declaring 'I am a brahmin.'

3.85.13 The confluence of the Gaṅgā and the Yamunā, O hero, holy and sanctified, pure and supremely purifying, beloved of the sages, is famed throughout the worlds.

3.85.14 Where the soul of all beings, the Grandfather himself, first performed sacrifice — it is therefore renowned as Prayāga, O best of the Bhāratas.

3.85.15 And there is the great and excellent hermitage of Agastya, O lord of kings — Hiraṇyabindu, as it is called, on Mount Kalanjara, O king.

3.85.16 Surpassing all other mountains, O king, is the holy and auspicious lord of mountains called Mahendra, O Kauravya — belonging to the great-souled son of Bhṛgu.

3.85.17 Where the Grandfather himself first performed sacrifice, O son of Kuntī; where the holy Bhāgīrathī was present as a participant, O Yudhiṣṭhira.

3.85.18 Where that spot is known as the holy Brahmasala, O lord of the people, thronged with those whose sins have been washed away — and meritorious is even the sight of it.

3.85.19 Sacred and auspicious, renowned in the world from ancient times, and also Kedara, and the great and excellent hermitage of Mataṅga —

3.85.20 Mount Kundoda, lovely, abounding in roots, fruits, and water, where the Naiṣadha king, when thirsty, found water and comfort.

3.85.21 Where lies the lovely divine forest adorned with ascetics, and the river Bāhudā, and the Nandā at the mountain summit —

3.85.22 The tirthas, rivers, mountains, and holy sanctuaries in the eastern direction, O great king, have been described by me to you.

3.85.23 Now hear from me the holy tirthas in the other three directions — the rivers and mountains and holy sanctuaries as well.

3.86.1 Dhaumya said: Now hear of the holy tirthas in the southern direction, O Bhārata, described in detail as best as I recall, O Bhārata.

3.86.2 In that direction is found the holy river Godāvarī, abounding in gardens, rich in water, frequented by ascetics, auspicious.

3.86.3 Both the Vena and the Bhīmarathī — two rivers that dispel fear of sin, filled with deer and birds, adorned with the dwellings of ascetics.

3.86.4 And there the river of the royal sage Nṛga, O bull of the Bhāratas — the Payoṣṇī, with lovely tirthas, rich in water, frequented by twice-born sages.

3.86.5 And here the great yogi Mārkaṇḍeya of great austerities sang the genealogical song of Nṛga, the lord of the earth.

3.86.6 We have heard that at the sacrifice of Nṛga as the sacrificer, Indra was intoxicated with soma and the twice-born with their sacrificial fees — witnessed directly.

3.86.7 The holy and auspicious forest of Mathara, abounding in roots and fruits, and the sacrificial post, O best of the Bhāratas, on the mountain by the stream of Varuṇa.

3.86.8 And on the northern bank of the Praveni, the holy hermitage of Kanva; and the forests of the ascetics, described as I have heard.

3.86.9 The sacred altar at Śūrpāraka, dear one, of the great-souled Jamadagni; and the lovely Pashanatirtha, and Purashchandra, O Bhārata.

3.86.10 The tirtha of Aśoka among mortals, O son of Kuntī, the hermitage of Bahula; the tirtha of Agastya among the Pāṇḍyas, and the tirtha of Varuṇa, O Yudhiṣṭhira.

3.86.11 The Kumaris are said to be holy, among the Pāṇḍyas also, O bull among men. Now I shall describe the Tamraparni, O son of Kuntī — hear of her.

3.86.12 Where the gods performed great austerities at the hermitage, seeking the highest — known as Gokarṇa throughout the three worlds, O Bhārata.

3.86.13 That lake is cool-watered, rich in water, holy, dear one, and auspicious — supremely difficult of access for men who have not disciplined their souls.

3.86.14 There too, on Mount Devasabha, is the holy hermitage of a disciple of Agastya, the son of Trinasoma and Agni, abounding in ripe fruits and roots.

3.86.15 There too is the Vaidūrya Mountain, glorious, made of jewels, auspicious; and the hermitage of Agastya himself, abounding in roots, fruits, and water.

3.86.16 I shall also speak of the holy sanctuaries in Surastra, O lord of men — the hermitages, rivers, mountains, and lakes.

3.86.17 The brahmins there also speak of the Camasonmajjana; and Prabhāsa, the tirtha of the thirty gods on the ocean, O Yudhiṣṭhira.

3.86.18 There is Piṇḍāraka by name, an auspicious place frequented by ascetics; and Ujjayanta, the great peaked mountain that quickly grants success.

3.86.19 There an ancient verse celebrated by the foremost of divine sages, Nārada, is heard — listen to it, O Yudhiṣṭhira.

3.86.20 'On the holy mountain among the Surāṣṭras, frequented by deer and birds, Taptanga performed austerities on Ujjayanta and is glorified on the summit of heaven.'

3.86.21 Holy is Dvāravatī there, where dwells the Madhusūdana — that one is the primeval God himself, for he is the eternal Dharma.

3.86.22 Those brahmins who know the Vedas and those people who know the inner self declare that the great-souled Kṛṣṇa is the eternal Dharma.

3.86.23 Govinda is declared to be the highest of all purifying things; he is the most meritorious of all meritorious things and the most auspicious of all auspicious things.

3.86.24 The lotus-eyed one, the eternal god of gods, Hari of incomprehensible nature — that very Madhusūdana dwells there in the three worlds.

3.87.1 Dhaumya said: In the western direction, in the land of Avanti, I shall describe to you the sacred and holy shrines that exist there.

3.87.2 O Bhārata, there is the sacred river Narmadā, adorned with groves of priyangu and mango trees, garlanded with forests of reeds, flowing with its current toward the east.

3.87.3 There is renowned a sacred abode where Kubera, the lord of wealth who rides men, was born as the son of the sage Viśravas.

3.87.4 There is a holy and auspicious mountain called Vaidūrya-shikhara, where trees with green foliage bear divine flowers and fruits.

3.87.5 On the peak of that mountain, O king, there is a lake of the wise one, covered with blooming lotuses, frequented by gods and gandharvas.

3.87.6 O great king, many wonders are seen on that holy mountain, which resembles heaven, is divine, and is ever frequented by divine sages.

3.87.7 O conqueror of enemy cities, there too is the Viśvāmitra river with its sacred fords, the holy river of the royal sage, and the far bank is sacred.

3.87.8 On the bank of that river, in the midst of the righteous, Yayāti, son of Nahuṣa, fell; but he regained the worlds and the eternal dharmas.

3.87.9 There, dear one, is a sacred lake, and the Maināka mountain; and, O hero, there is the mountain called Asita, rich in roots and fruits.

3.87.10 There, O Yudhiṣṭhira, is the sacred hermitage of Kakshena, and also the renowned hermitage of Cyavana, known everywhere, O Pāṇḍava; and there, O lord, people attain perfection with but little austerity.

3.87.11 O great king, the Jambū road is the hermitage of sages of purified soul, the best of peaceful places, thronged with flocks of deer and birds.

3.87.12 Beyond that, O king, are the most sacred regions always filled with ascetics — Ketumala, Medhya, the Gaṅgā forest, O lord of the earth, and the renowned Saindhava forest, holy and frequented by twice-born sages.

3.87.13 O Bhārata, there is the sacred lake of the Grandsire called Puṣkara, the beloved hermitage of the perfected Vaikhānasa sages.

3.87.14 Even here, O best of the Kurus, Prajāpati sang a praise-song for Puṣkara — a verse glorifying the meritorious, O best among the virtuous.

3.87.15 For the wise person who desires Puṣkara even in mind alone, sins are destroyed and he rejoices on the ridge of heaven.

3.88.1 Dhaumya said: O tiger among kings, I shall now describe to you the sacred things and holy shrines that exist in the northern direction.

3.88.2 O Pāṇḍava, there the Sarasvatī flows with sacred waters, full of lakes, garlanded with forests, and the Yamunā flows toward the ocean with great speed.

3.88.3 There is the most sacred, auspicious ford called Plakṣāvaraṇa, where twice-born sages who have worshipped at Sārasvata tirthas go for the final purificatory bath.

3.88.4 O sinless one, O Bhārata, the divine and auspicious Agni-shiras is also described as sacred — there Sahadeva worshipped by the throwing of the shami stick.

3.88.5 Regarding this very place, O Yudhiṣṭhira, there circulates in this world a verse sung by Indra, being sung by the twice-born.

3.88.6 The fires kindled by Sahadeva along the Yamunā numbered a hundred times a hundred thousand, each with a thousand hundredfold sacrificial gifts.

3.88.7 There too, King Bharata, the great wheel-turning emperor of great fame, performed twenty-seven and eight horse sacrifices.

3.88.8 O dear one, I have heard of one who was a wish-fulfiller for the twice-born; his utterly holy and renowned hermitage called Saraka is famous.

3.88.9 O Pārtha, the river Sarasvatī is ever honoured by the virtuous; O great king, there the Vālakhilya sages formerly performed their desired sacrifices.

3.88.10 O Yudhiṣṭhira, the most sacred Dṛṣadvatī is renowned there; and there, O lord of men, two figures of differing colour are most holy.

3.88.11 Both are knowers of the Vedas, known through the Vedas, masters of knowledge and Veda — both ever worshipping with sacred rites, O best of Bhāratas.

3.88.12 Long ago the gods together with Indra and Varuṇa repeatedly gathered and performed austerities at the Viśākha sacrificial post — therefore that place is the most sacred.

3.88.13 The great, greatly fortunate sage Jamadagni of great fame, who overcomes all, worshipped in the sacred and lovely Palashaka forests.

3.88.14 There all the foremost rivers, bringing their own waters, surrounded and attended upon that best of sages in person.

3.88.15 Moreover, O great king, O hero, Viśvāvasu himself sang this verse there upon witnessing the might of that great-souled one.

3.88.16 When the great-souled Jamadagni was performing the sacrifice, all the rivers came there and satisfied the gods with sweet water.

3.88.17 That best of peaked mountains, adorned with gandharvas, yakshas, rakshasas and apsaras, is the dwelling of kiratas and kinnaras.

3.88.18 O Yudhiṣṭhira, there the Gaṅgā burst through with great force at Gaṅgādvāra; O king, that sacred place is renowned, frequented by hosts of brahmin sages.

3.88.19 O descendant of Kuru, Sanatkumāra is associated with the sacred Kankahala; and there is the mountain named Pūru, where Purūravas was born.

3.88.20 O king, the hermitage where Bhṛgu performed austerities attended by hosts of great sages is renowned — the great mountain called Bhṛgu-tunga.

3.88.21 O bull among men, whatever has existed, will exist, and exists now — Nārāyaṇa is the lord, Viṣṇu the eternal, the highest of beings.

3.88.22 Along the sacred and vast Badarī of that supremely glorious one, there is known a sacred hermitage, renowned in all three worlds.

3.88.23 O king, along the vast Badarī, one tributary of the Gaṅgā carries warm water and another carries cold water; one has golden sands.

3.88.24 There, sages and gods of great fortune and great power, having reached that place, constantly bow in reverence to the divine and all-pervading Nārāyaṇa.

3.88.25 O Pārtha, wherever the divine Nārāyaṇa, the eternal Supreme Self, abides — there is the entire universe, all the sacred fords and holy shrines.

3.88.26 That is the sacred, that is the supreme Brahman, that is the ford, that is the forest of austerity; there all divine sages and perfected ones and those whose wealth is austerity dwell.

3.88.27 Where the primeval god, the great yogi Madhusūdana dwells — that is the most sacred even among sacred things; let there be no doubt in you about that.

3.88.28 O king, O lord of the earth, O best of men, these sacred fords and holy shrines upon the earth have now been described.

3.88.29 These have been frequented by the Vasus, the Sādhyas, the Ādityas, the Maruts, the Aśvins, and by great-souled sages who are equal to Brahmā.

3.88.30 O Kaunteya, wandering to these places together with the foremost brahmins and your greatly blessed brothers, you will cast off your longing and grief.

3.89.1 Vaiśaṃpāyana said: O joy of the Kurus, while Dhaumya was thus conversing, the sage Lomaśa of very great splendor arrived there.

3.89.2 The eldest of the Pāṇḍavas, the king, along with his companions and those brahmins, stood up for that greatly blessed one, as the immortals stand for Śakra in heaven.

3.89.3 The Dharma-king Yudhiṣṭhira, having duly honoured him, asked the reason for his coming and the purpose of his wandering.

3.89.4 Asked by the son of Pāṇḍu, the great-minded one, filled with affection, spoke in a gentle voice, as if gladdening the Pāṇḍavas.

3.89.5 I was wandering through all the worlds at will, O Kaunteya; having gone to the abode of Śakra, I saw the lord of the gods there.

3.89.6 And I saw your heroic brother, the ambidextrous Arjuna, seated on half of Śakra's throne; seeing Pārtha thus arrived there, O tiger among men, great was my wonder.

3.89.7 The lord of gods spoke to me there: 'Go to the sons of Pāṇḍu.' So I have come quickly, wishing to see you together with your brothers.

3.89.8 By the command of Puruhūta and the great-souled Pārtha, O dear Pāṇḍava-joy, I shall tell you something greatly pleasing.

3.89.9 O king, hear this together with your brothers and Kṛṣṇa — that which the mighty-armed Arjuna, bull among Pāṇḍavas, was asked by you for the sake of weapons.

3.89.10 That weapon has been obtained by Pārtha from Rudra — the incomparable and great weapon called Brahmā-shiras, which came to Rudra through austerity.

3.89.11 That fearsome weapon born from amrita has been obtained by the ambidextrous Arjuna — along with its mantras, its withdrawal formula, its expiation rite and auspicious ceremony.

3.89.12 O Yudhiṣṭhira, O joy of the Kurus, Pārtha of boundless valour has also learned the thunderbolt and other weapons — the rod and others — from Yama, Kubera, Varuṇa, and Indra, all divine weapons.

3.89.13 And from the son of Viśvāvasu he has properly and duly acquired singing, dancing, chanting of samans, and instrumental music.

3.89.14 Thus Kaunteya Bībhatsu, having mastered weapons and acquired the Gandharva-veda, dwells happily — he who is the younger brother of your younger brother.

3.89.15 The purpose for which the best of gods spoke this message to me — that too I shall tell you, O Yudhiṣṭhira; hear me attentively.

3.89.16 'You will certainly go to the world of men; there, O best of twice-born, speak to Yudhiṣṭhira on my behalf' — thus said he.

3.89.17 Your brother Arjuna, having mastered weapons, will come to you soon, having accomplished a great task for the gods — one which even the celestials could not achieve.

3.89.18 But you — engage yourself along with your brothers in austerity; for there is nothing higher than austerity, and through austerity one obtains great things.

3.89.19 And I know Karṇa truly, O bull of the Bhāratas — in battle against Pārtha, he is not worth a sixteenth part.

3.89.20 And whatever fear of him lies in your heart, O subduer of foes — that too I shall remove when the ambidextrous Arjuna arrives here.

3.89.21 And whatever is in your mind, O hero, regarding this pilgrimage to the sacred fords — all of that Lomaśa will certainly tell you without doubt.

3.89.22 And whatever fruit connected with austerity is found at the sacred fords, O Bhārata — whatever this great sage says, that is to be trusted without any doubt.

3.90.1 Lomaśa said: O Yudhiṣṭhira, hear also what was said by Dhanañjaya: 'You should unite my brother Yudhiṣṭhira with righteous prosperity.'

3.90.2 For you know the highest dharmas and austerities, O wealth of austerity, and you know the eternal dharma of prosperous kings.

3.90.3 Let you, who know what is highest and purifying for men, unite this Pāṇḍava with the merit of the sacred fords.

3.90.4 'That king should visit the sacred fords and donate cows — this should be done with one's whole soul' — thus Vijaya spoke to me.

3.90.5 Protected by you, he should wander to all the sacred fords; and he must be guarded from rakshasas in difficult and dangerous places.

3.90.6 As Dadhīca protected the lord of the gods, and as Aṅgiras protected the sun, so protect this son of Kuntī from the rakshasas, O best of twice-born.

3.90.7 For many flesh-eating rakshasas, mountain-like in size, would not be able to approach the sons of Kuntī when they are under your protection.

3.90.8 Therefore I, by the command of Indra and the commission of Arjuna, protecting you from dangers, will wander together with you.

3.90.9 O joy of the Kurus, I have previously visited the sacred fords twice; this will be my third visit, and I shall see those same fords together with you.

3.90.10 O Yudhiṣṭhira, O great king, this pilgrimage to sacred fords, which was undertaken by royal sages beginning with Manu who had accumulated merit, dispels fear.

3.90.11 Neither the dishonest, nor the undisciplined self, nor the ignorant, nor the sinful, nor the crooked-minded man, O Kauravya, bathes in the sacred tirthas.

3.90.12 But you, whose mind is ever set on dharma, who are learned in righteousness and true to your vows, shall be freed from all sins and become even greater.

3.90.13 Just as King Bhagīratha and kings like Gaya, and just as Yayāti, O son of Kuntī, so too shall you, O Pāṇḍava.

3.90.14 Yudhiṣṭhira said: In my joy I cannot find words to reply. Who is greater than the one whom the king of gods himself remembers? What name surpasses that?

3.90.15 Who is greater than he who has your company, whose brother is Dhanañjaya, and whom Vāsava himself remembers?

3.90.16 And as for what you, reverend sir, have told me regarding the visitation of tirthas — this resolve was already made by me earlier, upon the counsel of Dhaumya.

3.90.17 Therefore, when you think it right, O brahmin, for the journey to visit the tirthas, I shall go then and there — this is my firm and highest resolve.

3.90.18 Vaiśaṃpāyana said: To that Pāṇḍava who had resolved to set out, Lomaśa said: Travel light, O great king; traveling light, you shall go freely.

3.90.19 Yudhiṣṭhira said: Let the brahmins who live by begging and the ascetics turn back, and likewise those citizens who have followed out of devotion to the king.

3.90.20 Let them go to the great king Dhṛtarāṣṭra; he shall give in due time to each person the appropriate support.

3.90.21 And if that lord of men does not give the fitting livelihood, then for our sake and your welfare, the king of Pāñcāla shall provide for you.

3.90.22 Vaiśaṃpāyana said: Thereupon most of the citizens, weighed down with heavy burdens, and the brahmins and devoted ascetics went toward Nāgapura.

3.90.23 The king, son of Ambikā, received all of them with love, as befitting the Dharma-king, and satisfied them with gifts of wealth according to proper rites.

3.90.24 Then the king, son of Kuntī, greatly pleased, dwelt for three nights at Kāmyaka with a reduced company of brahmins and with Lomaśa.

3.91.1 Vaiśaṃpāyana said: Then, O king, the brahmins dwelling in the forest approached the son of Kuntī as he was about to depart and spoke these words to him.

3.91.2 O king, you are going to the holy tirthas together with your brothers, accompanied by the divine sage, the great-souled Lomaśa.

3.91.3 You should take us along as well, O great king, O Pāṇḍava; for without you, O Kaurava, we are unable to reach those tirthas.

3.91.4 The tirthas are beset by wild beasts, are difficult and treacherous, and impassable for men of small number, O lord of men.

3.91.5 You and your brothers are heroes, the foremost bearers of the bow; protected always by you brave ones, we too would journey there.

3.91.6 By your grace we shall attain the auspicious fruit of the tirthas and of our vows, O protector of the earth, O lord of men.

3.91.7 Protected by your valor, purified by immersion in the tirthas, we would become cleansed of sins through the sight of the holy places, O king.

3.91.8 And you, O Bhārata, shall also attain the worlds of King Kārtavīrya, of the royal sage Aṣṭaka, and of Lomapada —

3.91.9 — and of the heroic universal sovereign Bharata, O king; you will surely attain worlds difficult to reach, by bathing at the tirthas.

3.91.10 The tirthas beginning with Prabhāsa, the mountains beginning with Mahendra, the rivers beginning with the Gaṅgā, and the sacred trees beginning with the Plakṣa — we wish to see all these together with you, O protector of the earth.

3.91.11 If you have any affection for brahmins, O lord of the people, heed our words quickly, and you shall attain the highest good.

3.91.12 For the tirthas, O mighty-armed one, are always thronged with rakshasas that obstruct austerities; you must protect us from them.

3.91.13 The tirthas spoken of by Dhaumya and by the wise Nārada, and those spoken of by the divine sage Lomaśa of great austerity —

3.91.14 — visit all of those duly, O lord of men; purified of sins, with us, protected by Lomaśa and purified by the visit to tirthas and by the sight of great souls.

3.91.15 Thus honored by them, his eyes filled with tears of joy, surrounded by his brothers — the heroes led by Bhīmasena — the bull of the Pāṇḍavas said to all those sages: "So be it."

3.91.16 Having taken leave of Lomaśa and of Dhaumya the family priest, that foremost of Pāṇḍavas, self-controlled, together with his brothers and with the flawless-limbed Draupadī, set his mind on departure.

3.91.17 Then the greatly blessed Vyāsa, and likewise Nārada and Parvata, those wise ones, came to Kāmyaka to see the Pāṇḍava.

3.91.18 King Yudhiṣṭhira paid homage to them according to the proper rites; and those greatly blessed ones, duly honored, then spoke to Yudhiṣṭhira.

3.91.19 "Yudhiṣṭhira, the twins, Bhīma — maintain purity of mind; with the mind made clean and pure, go to the tirthas."

3.91.20 For the brahmins declare bodily discipline to be the human vow, while the twice-born call purity of mind and intellect the divine vow.

3.91.21 An undefiled mind is indeed sufficient for heroes, O lord of men; abiding in a spirit of friendliness, go pure to the tirthas.

3.91.22 You who are pure in mind, observing the vow of bodily discipline, and embracing the divine vow, shall obtain the fruit as prescribed.

3.91.23 Having pledged "So be it," the Pāṇḍavas together with Kṛṣṇa were blessed with benedictions by all the sages both divine and human.

3.91.24 Grasping the feet of Lomaśa, of Dvaipāyana, of Nārada, O king of kings, and of the divine sage Parvata —

3.91.25 — the heroes, together with Dhaumya and other forest dwellers, then set out when the month of Mārgaśīrṣa had passed, under the Puṣya asterism.

3.91.26 Taking up their hard bows, clad in bark garments and deer skins, with matted locks, wearing impenetrable armor, they then traversed the tirthas.

3.91.27 With servants headed by Indrasena, with fourteen chariots, those engaged in kitchen duties, and other attendants —

3.91.28 — armed with weapons, swords girded at their sides, bearing quivers and arrows, facing east, those heroes the Pāṇḍavas set forth, O Janamejaya.

3.92.1 Yudhiṣṭhira said: I do not consider myself to be without virtue, O best of divine sages; yet I am tormented by sorrow as no other king on earth is.

3.92.2 And I see others devoid of virtue and not devoted to dharma — yet they, O Lomaśa, prosper in this world; by what standard does this happen?

3.92.3 Lomaśa said: You must not grieve over this at all, O king, O Pārtha — that those who delight in adharma flourish through unrighteousness.

3.92.4 A man may prosper through unrighteousness, then see good fortune, then conquer his enemies — but he is destroyed root and all.

3.92.5 For I have seen the Daityas and Dānavas, O lord of the earth, thriving through unrighteousness and then coming to ruin again.

3.92.6 Long ago, even in the age of the gods, I witnessed everything, O lord: the gods embraced dharma, while the asuras abandoned dharma.

3.92.7 The gods entered the sacred tirthas; the asuras, O Bhārata, did not enter them. Those who practiced adharma were first overtaken by arrogance.

3.92.8 From arrogance came pride; from pride, anger arose; from anger came shamelessness; then disgrace; and thus their conduct perished.

3.92.9 From those who had lost shame, shed modesty, fallen in conduct, and broken their vows — forbearance, Lakṣmī, and dharma soon departed; Lakṣmī went to the gods and ill-fortune came to the asuras, O king.

3.92.10 Those Daityas and Dānavas, thus overcome by ill-fortune and their minds shattered by arrogance, were then also entered by Kali.

3.92.11 Those Dānavas, overcome by ill-fortune and Kali, overwhelmed by arrogance, devoid of ritual acts and bereft of understanding, O son of Kuntī —

3.92.12 — conquered by pride, soon met with destruction; the Daityas, stripped of glory, were utterly annihilated.

3.92.13 But the gods, virtuous by nature, resorted to the oceans, rivers, lakes, and sacred dwelling places.

3.92.14 Through austerities, sacrifices, charity, and receiving blessings, O Pāṇḍava, they cast off all sins and attained the highest good.

3.92.15 Thus the gods, endowed with charity and full of ritual acts in every way, went to the tirthas, and thereby attained the highest prosperity.

3.92.16 Likewise, O king of kings, you too, bathing at the tirthas together with your brothers, shall regain that Lakṣmī; this is the eternal path.

3.92.17 Just as King Nṛga, and Śibi the son of Uśīnaras, Bhagīratha, Vasumanas, Gaya, Pūru, Purūravas —

3.92.18 — always practicing austerity, by the touch of the sacred waters, purified by visiting the tirthas and by the sight of great souls —

3.92.19 — they obtained sacred fame and wealth, O lord of men; likewise, you too, O king of kings, shall attain abundant glory.

3.92.20 And as Ikṣvāku wandered with his sons, kinsmen, and relatives; as Mucukunda, Māndhātā, and the king Marutta —

3.92.21 — won sacred fame just as the gods did through the power of austerity, and the divine sages entirely; so too shall you obtain the same.

3.92.22 But the sons of Dhṛtarāṣṭra, controlled by arrogance and delusion, shall soon be destroyed just like the Daityas — there is no doubt.

3.93.1 Vaiśaṃpāyana said: Those heroes, thus united, dwelling here and there in succession, O protector of the earth, arrived at the Naimiṣa forest.

3.93.2 Then at the holy tirthas of the Gomatī, O king, the Pāṇḍavas performed their ritual baths and gave away cows and wealth, O Bhārata.

3.93.3 There, satisfying the gods, ancestors, and brahmins again and again, the Kauravas visited the Kanya-tirtha, the Aśva-tirtha, and the Gava-tirtha.

3.93.4 At Valakoti, at Vrishaprastha mountain, and at Bāhudā, O protector of the earth, all the Pāṇḍavas performed their ablutions.

3.93.5 At Prayāga, the divine sacrificial ground of the gods, O lord of the earth, they dwelt, immersing their limbs, and undertook the highest austerities.

3.93.6 At the confluence of the Gaṅgā and Yamunā, those great souls true to their vows, freed from sin, gave wealth to the brahmins.

3.93.7 Then the sons of Pāṇḍu, O king, O Bhārata, went together with brahmins to the altar of Prajāpati frequented by ascetics.

3.93.8 There those heroes dwelt and undertook the highest austerities, constantly satisfying the twice-born with forest offerings.

3.93.9 Then they went to the holy mountain honored by the righteous royal sage Gaya of incomparable splendor who had performed meritorious deeds.

3.93.10 There is the lake called Gayaśiras, the holy great river, the tirtha beloved of the sages — that supremely holy lake of Brahmā.

3.93.11 It is where the blessed Agastya went to meet Vaivasvata, and where eternal Dharma himself, O king, abode.

3.93.12 It is the source of all rivers, O lord of men, where Mahādeva who bears the Pināka bow is ever present.

3.93.13 There the heroic Pāṇḍavas passed the four-month rainy season rites with a great sacrifice in the manner of the sages, where the great imperishable banyan tree stands.

3.93.14 Brahmins rich in austerity came there in hundreds, and they performed the four-month sacrifice at that time according to the ancient seer-prescribed rites.

3.93.15 There brahmins ever devoted to learning and austerity, masters of the Vedas, seated in the assembly, told sacred stories of great souls.

3.93.16 There, O king, Shamatha — who had bathed at the completion of his studies and vows and was observing the vow of celibacy from childhood — told of Gaya, son of Amurtarayas.

3.93.17 The son of Amūrtarayas was Gaya, that best of royal sages; hear from me, O Bhārata, of his meritorious deeds.

3.93.18 His sacrifice here was one of abundant food and rich fees; at it, O king, there were mountains of food by the hundreds and thousands.

3.93.19 There were streams of clarified butter and rivers of curds by the hundreds, and flows of condiments of great worth by the thousands.

3.93.20 Day after day all this was given to those who asked; and beyond that, O king, the brahmins partook of food excellently prepared.

3.93.21 At the time of the sacrificial fees, the chanting of the Veda rose up to heaven; nothing whatsoever could be distinguished through the noise of the Veda, O Bhārata.

3.93.22 As that meritorious king moved about, the earth, the directions, the sky, and the heavens were filled with the sound — and that too was a great wonder.

3.93.23 There men of radiant glory, satisfied with auspicious food and drink, sang songs in every region, O bull of the Bhāratas.

3.93.24 "Who are the living beings today that desire to eat at Gaya's sacrifice, where twenty-five mountains remain as the leftover of the feast?"

3.93.25 Neither did the people before nor will those after accomplish what Gaya, the royal sage of boundless splendour, did at his sacrifice.

3.93.26 How indeed could the gods, fully satisfied with the oblations offered by Gaya, ever again accept whatever may be given by others?

3.93.27 Many such wonders as these occurred at the sacrifice of that great-souled one near his lake, O joy of the Kurus.

3.94.1 Vaiśaṃpāyana said: Then the king, son of Kuntī, he of abundant largesse, set out and, reaching the hermitage of Agastya, took up residence at Durjayā.

3.94.2 There the king, best among speakers, asked Lomaśa: "For what reason was Vātāpi here quelled by Agastya?"

3.94.3 "What power had that daitya, the destroyer of men? And why did the wrath of the great-souled Agastya arise?"

3.94.4 Lomaśa said: There was a daitya named Ilvala, O joy of the Kurus, and in the city of Maṇimatī of old, Vātāpi was his younger brother.

3.94.5 That son of Diti said to a brahmin possessed of austerities: "May the reverend one grant me a single son equal to Indra."

3.94.6 The brahmin did not grant him a son equal to Vāsava; thereupon that asura became exceedingly wrathful toward that brahmin.

3.94.7 Whomever he called out to by name, even one who had gone to the abode of Vivasvat's son, would appear again alive, having reassumed a body.

3.94.8 Then, turning the asura Vātāpi into a goat and having it well prepared, he fed it to that brahmin and then called out to him again.

3.94.9 Tearing through the side of that brahmin, the great asura Vātāpi came out laughing, O king, O lord of the people.

3.94.10 In this way, O king, the daitya Ilvala, of wicked mind, repeatedly fed the brahmins and then slew them.

3.94.11 And the venerable Agastya too, at precisely that time, saw his ancestors hanging head downward in a pit.

3.94.12 He asked those hanging ones: "What is your condition here?" — inquiring for the sake of lineage; and they, expounders of the Veda, spoke to him.

3.94.13 They told him: "We are your own ancestors; we have descended into this pit and hang here, desiring offspring."

3.94.14 "If you were to beget upon us a noble descendant of Agastya, we would be released from this hell, and you yourself would attain the goal by having a son."

3.94.15 That splendid one, devoted to truth and righteousness, said to them: "I shall fulfil your wish, O ancestors; let the fever of your minds depart."

3.94.16 Then the venerable sage, reflecting on begetting a lineage, found no woman suitable for his own procreation.

3.94.17 He collected the choicest limb of each creature, and with limbs to match from each he fashioned a supreme woman.

3.94.18 The sage of great austerity gave that woman, fashioned for his own purpose, to the king of Vidarbha who was anguished in his longing for a son.

3.94.19 She was born there, the blessed one, radiant as a streak of lightning; shining with her form, she grew up, she of beautiful face.

3.94.20 And seeing her the moment she was born, the lord of the earth of Vidarbha, with great joy, announced her to the twice-born, O Bhārata.

3.94.21 All the brahmins rejoiced at her, O lord of the earth; and those twice-born ones gave her the name Lopāmudrā.

3.94.22 She grew up, O great king, bearing a supreme beauty — swiftly like a lotus in water, like the auspicious flame of fire.

3.94.23 When she had come to youth, O king of kings, a hundred maidens well adorned and a hundred maidservants waited upon that lovely one, obedient to her will.

3.94.24 Surrounded by a hundred maidservants and seated among a hundred maidens, the radiant girl shone like Rohiṇī in the sky, O lord.

3.94.25 Though she was come to youth and endowed with good character and conduct, no man chose her out of fear of that great-souled one.

3.94.26 But that true-natured maiden, surpassing even the apsarases in beauty, pleased her father and likewise her kinsmen with her conduct.

3.94.27 Seeing the maiden of Vidarbha thus endowed with every virtue, her father thought in his mind: "To whom shall I give my daughter?"

3.95.1 Lomaśa said: When Agastya concluded that she was fit for householder life, he went and spoke to the lord of the earth of Vidarbha.

3.95.2 "O king, my mind tends toward settled household life for the sake of offspring; I ask this of you, O protector of the earth — give me Lopāmudrā."

3.95.3 Addressed thus by the sage, the lord of the earth was bewildered — unable to refuse yet unwilling to give.

3.95.4 Then the lord of the earth went to his wife and said: "This great and powerful sage, if angered, would burn us with the fire of his curse."

3.95.5 Seeing the lord of the earth thus distressed together with his wife, Lopāmudrā approached at the right moment and spoke these words.

3.95.6 "O protector of the earth, you should not suffer distress on my account; give me to Agastya — save yourself through me, O father."

3.95.7 At his daughter's word, the king then gave Lopāmudrā to the great-souled Agastya according to proper rite, O lord of the people.

3.95.8 Having received his wife, Agastya addressed Lopāmudrā: "Set aside these precious garments and ornaments."

3.95.9 Then she of lovely thighs and long eyes put off those beautiful, precious, fine garments.

3.95.10 And then the long-eyed one took up bark garments, bast-cloth, and deer-skins, and became one who followed the same vow and practice as he.

3.95.11 Then the venerable sage, best of seers, came to Gaṅgādvāra and undertook severe austerities together with his devoted wife.

3.95.12 She then served her husband with love and great respect; and Agastya, the lord, cherished supreme affection toward his wife.

3.95.13 Then after a long time, O lord of the people, the venerable sage saw Lopāmudrā radiant with austerity and bathed in her season.

3.95.14 Pleased by her devoted service, her purity, her self-restraint, her grace, and her beauty, he summoned her for conjugal union.

3.95.15 Then she, the passionate one, joining her palms as if embarrassed, spoke these words to the venerable one with affectionate longing.

3.95.16 "Without doubt a husband obtains a wife for the sake of progeny; the love that I have for you, O sage, you should reciprocate."

3.95.17 "As I had a bed in a palace in my father's house, O brahmin — on such a bed you should come to me here."

3.95.18 "I desire to approach you freely — you adorned with a garland and decorated with ornaments — I myself adorned with divine jewels."

3.95.19 Agastya said: "O Lopāmudrā, O fair-waisted one, I do not have wealth of the kind befitting your father's house, O auspicious one."

3.95.20 Lopāmudrā said: "You are capable, O lord, of gathering through your austerities in an instant all the wealth that exists in the living world."

3.95.21 Agastya said: "It is exactly as you say; but it would consume my austerities. Tell me how I may act so that my austerities are not destroyed."

3.95.22 Lopāmudrā said: "Very little of this season remains for me, O wealth of austerities; and I have no wish to approach you in any other manner whatsoever."

3.95.23 "Nor do I wish to infringe upon your dharma, O wealth of austerities; but this desire of mine you should fulfil."

3.95.24 Agastya said: "If this desire of yours is settled in your mind, O blessed one, then very well — I shall go and seek wealth; stay here, dear one, and let your desire abide."

3.96.1 Lomaśa said: Then Agastya went, O Kauravya, to seek wealth — to king Śrutarvan, who surpassed other kings in knowledge of the Veda.

3.96.2 And the king, knowing that the jar-born one had come, went to the frontier of his realm with his ministers and received him with full honour.

3.96.3 The lord of the earth, having brought the guest offering duly, stood with folded hands, composed, and asked the purpose of his arrival.

3.96.4 Agastya said: "Know that I have come desiring wealth, O lord of the earth; share with me what you can without harming others."

3.96.5 Lomaśa said: Then the king laid out for him his income and expenditure in full, saying: "Take from this, O learned one, whatever wealth you think fit."

3.96.6 Then, seeing income and expenditure equal, the even-minded brahmin concluded that taking from it would in every way cause suffering to living beings.

3.96.7 Taking Śrutarvan along, he then went to Vadhryaśva; and Vadhryaśva received those two at the frontier of his realm in due form.

3.96.8 Vadhryaśva presented them with the guest offering and water for their feet; then, having asked leave, he inquired about their purpose at the start.

3.96.9 Agastya said: "Know that we two have come here desiring wealth, O lord of the earth; share with us what you can without harming others."

3.96.10 Lomaśa said: Then the king laid out his income and expenditure in full before those two; knowing this, they took whatever there was in surplus.

3.96.11 Then, seeing income and expenditure equal, the even-minded brahmin concluded that taking from it would in every way cause suffering to living beings.

3.96.12 Then Agastya, Śrutarvan, and king Vadhryaśva went to Trasadasyu, son of Purukutsa, who was of great wealth.

3.96.13 And Trasadasyu received all of them in due form, O great king, coming to the frontier of his realm with his retinue.

3.96.14 Having honoured them duly, that best of kings of the Ikṣvāku line put them at ease and then asked their purpose at the start.

3.96.15 Agastya said: "Know that we have come here desiring wealth, O lord of the earth; share with us what you can without harming others."

3.96.16 Lomaśa said: Then the king laid out his income and expenditure in full before them, saying: "Knowing this, take whatever is in surplus here."

3.96.17 Then, seeing income and expenditure equal, the even-minded brahmin concluded that taking from it would in every way cause suffering to living beings.

3.96.18 Then all those kings came together and, looking at one another, spoke these words to that great sage, O great king.

3.96.19 O brahmin, this demon Ilvala is truly wealthy on earth. Approaching him together, today we shall all beg wealth from him.

3.96.20 That plan to beg from Ilvala was pleasing to all of them. Then, O king, they together approached Ilvala.

3.97.1 Lomaśa said: Knowing that the kings accompanied by the great sage had arrived, Ilvala, together with his ministers, honored them at the border of his realm.

3.97.2 Then that foremost of demons, O Kaurava, performed hospitality for them — indeed with his brother Vātāpi, who had been cooked and prepared.

3.97.3 Then all the royal sages became dejected and lost heart upon seeing the great demon Vātāpi, who had been transformed into a ram and cooked.

3.97.4 Then Agastya, foremost of sages, spoke to those royal sages: "You must not be despondent. I myself shall consume the great demon."

3.97.5 The great sage then took his seat at the head-place and sat down. Ilvala, lord of the Daityas, served him, as if smiling.

3.97.6 Agastya alone then ate Vātāpi in his entirety. When the sage had finished eating, Ilvala called out to his brother.

3.97.7 Then a wind emerged from the great-souled Agastya, and Ilvala became distressed upon seeing the great demon had been digested.

3.97.8 With folded hands, together with his ministers, he spoke these words: "For what purpose have you come? Speak — what may I do for you?"

3.97.9 Then Agastya replied to Ilvala with a smile: "O demon, we all know you to be a lord, a master of wealth."

3.97.10 "These kings here are not overly wealthy, and my own need for wealth is great. Give us a share according to your capacity, without injuring others."

3.97.11 Then Ilvala, bowing to the sage, spoke these words: "If you know what I intend to give, then I will give you that wealth."

3.97.12 Agastya said: "Ten thousand cows for each of the kings, O demon, and that same amount in gold — that is what you intend to give, O great demon."

3.97.13 "And for me, twice that amount, plus a golden chariot and two horses swift as thought — that is what you intend to give, O great demon. Let the chariot be examined at once; it will be evident this one is golden."

3.97.14 Lomaśa said: When examined, that chariot proved to be made of gold, O son of Kuntī. Then the demon, distressed, gave even more than the specified wealth.

3.97.15 The two horses named Vivaja and Suvaja, yoked to that chariot, swiftly carried all those riches toward Agastya's hermitage, along with all the kings and Agastya himself, as if in the blink of an eye, O Bhārata.

3.97.16 Dismissed by Agastya, the royal sages departed. And the sage did everything that Lopāmudrā had desired.

3.97.17 Lopāmudrā said: "You have done all that I desired, O blessed one. Now beget for me a single offspring endowed with great valor."

3.97.18 Agastya said: "I am pleased, O auspicious and beautiful one, with your conduct. But regarding offspring, I shall offer you a consideration — listen to it."

3.97.19 "Do you wish for a thousand sons, or a hundred equal to ten, or ten equal to a hundred, or one who shall be equal to a thousand?"

3.97.20 Lopāmudrā said: "Let me have one son equal to a thousand, O you whose wealth is asceticism. For one learned and virtuous person is better than many who are not."

3.97.21 Lomaśa said: Having agreed with the words "So be it," the sage united with her in due season — she who was of equal virtue, full of faith and devotion.

3.97.22 Then, having planted the embryo, he went back into the forest. In the forest that embryo grew for seven autumns.

3.97.23 And when the seventh year had passed, that great poet was born just as Pracyavana was — blazing with power, named Dridhasyu, O Bhārata, of great renown, chanting the Vedas with their supplements and Upaniṣads even at birth.

3.97.24 That son of the sage became a radiant, great sage. Even as a child, full of brilliance, he would bring loads of firewood to his father's dwelling — hence he came to be called Idhmavaha, the firewood-carrier.

3.97.25 Seeing him thus engaged and fit, the sage rejoiced greatly. And his ancestors, O king, obtained the desired worlds.

3.97.26 The hermitage of Agastya is renowned, adorned with flowers of every season. Thus was Vātāpi, the descendant of Prahlāda, destroyed by Agastya.

3.97.27 This is his hermitage, O king, delightful and endowed with virtues. This is the sacred Bhāgīrathī — bathe in it to your heart's content.

3.98.1 Yudhiṣṭhira said: "I wish to hear more at length of the deeds of that wise great sage Agastya, O best of twice-born men."

3.98.2 Lomaśa said: "Listen, O king, to a divine, wondrous, superhuman tale — O great king, the power of the immeasurable-souled Agastya."

3.98.3 In the Kṛta age there were terrible demons, frenzied for battle, known as the Kāleyas — groups of the most dreadful kind.

3.98.4 Taking refuge with Vṛtra, wielding all manner of weapons, they charged from all sides against the gods led by great Indra.

3.98.5 Then the thirty gods, making effort for the slaying of Vṛtra, placing Purandara foremost, approached Brahmā.

3.98.6 The Lord of the highest heaven spoke to all of them as they stood with folded hands: "O gods, I know all that you wish to accomplish."

3.98.7 "I shall tell you the means by which you will slay Vṛtra. There is a great sage known as Dadhīca, of noble intellect."

3.98.8 "Go to him together, all of you, and beg a boon. That righteous-souled one, with his innermost heart delighted, will give it to you."

3.98.9 "He should be told by all of you together, you who desire victory: 'Give us your bones for the welfare of the three worlds.' He will surrender his body and bestow his own bones."

3.98.10 "From his bones, let a most terrible, firm thunderbolt be fashioned — mighty, enemy-slaying, sharp, six-edged, and with a fearsome sound."

3.98.11 "With that thunderbolt the Performer-of-a-hundred-sacrifices shall indeed slay Vṛtra. All of this has been told to you — therefore act quickly."

3.98.12 Thus instructed, the gods took leave of the Grandfather, placed Nārāyaṇa at their head, and went to Dadhīca's hermitage.

3.98.13 On the far bank of the Sarasvatī, covered with diverse trees and creepers, it rang with the melodious sounds of bees as if with the chanting of Sama singers, mingled with the calls of male cuckoos and resounding with the cries of jivamjivaka birds.

3.98.14 Buffalo, boar, sambar deer, and yaks wandered here and there without fear of tigers.

3.98.15 It resounded on all sides with female elephants and bull elephants with faces streaming with ichor, who had waded into the lake and were at play.

3.98.16 It echoed with lions and tigers roaring mighty roars, and with others hidden and dwelling in caves and ravines.

3.98.17 Beautiful and most pleasing, adorned in all its various open spaces, resembling the heavenly realm — to that hermitage of Dadhīca they came.

3.98.18 There they saw Dadhīca, blazing with the radiance of the sun, shining in his form just as the Grandfather shines with his glory.

3.98.19 The gods, O king, saluted his feet and bowed down, and all of them begged the boon just as the Supreme Lord had instructed.

3.98.20 Then Dadhīca, supremely pleased, spoke thus to those best of gods: "I shall do today, O gods, what is beneficial to you — and I shall also abandon my own body."

3.98.21 Having spoken thus, that best of two-footed beings, master of himself, suddenly released his vital breaths. Then those gods took his bones — his very marrow — according to instruction.

3.98.22 The gods, with joyful countenances and eager for victory, went to Tvaṣṭṛ and stated their purpose. Tvaṣṭṛ, hearing their words, was himself joyful of countenance and with great and careful effort —

3.98.23 — fashioned the thunderbolt, exceedingly fierce in form. Having fashioned it, he joyfully spoke to Śakra: "With this finest of thunderbolts, O god, reduce to ashes today the fierce enemy of the gods."

3.98.24 "Then, your enemy and his hosts destroyed, rule happily and completely the triple heaven, O dweller in heaven." Thus instructed by Tvaṣṭṛ, Purandara joyfully and reverently accepted the thunderbolt.

3.99.1 Lomaśa said: Then the bearer of the thunderbolt, protected by the mighty gods, encountered Vṛtra, who stood filling both heaven and earth.

3.99.2 He was guarded on all sides by the great-bodied Kāleyas, with weapons upraised, looking like mountains with their peaks.

3.99.3 Then a great battle arose between the gods and the demons, a moment terrifying to all the worlds, O foremost of the Bhāratas.

3.99.4 There arose an exceedingly tumultuous sound as swords raised and clashing in the arms of heroes fell upon bodies.

3.99.5 With heads falling down from mid-air to the great earth, it looked, O lord of the earth, like palm fruits falling from their stalks.

3.99.6 The Kāleyas, clad in golden armor and armed with iron clubs, charged against the thirty gods like mountains scorched by a forest fire.

3.99.7 The thirty gods could not withstand the onslaught of those swift ones charging together; broken, they fled in fear.

3.99.8 Seeing them fleeing in fear, and as Vṛtra waxed ever greater, the thousand-eyed Purandara was overcome by a great stupor.

3.99.9 Seeing Śakra overcome by stupor, the eternal Viṣṇu poured his own energy into Śakra, augmenting his strength.

3.99.10 Seeing Śakra replenished by Viṣṇu, the hosts of gods then infused their own respective energies into him, and likewise the pure brahmin-sages.

3.99.11 Replenished thus by Viṣṇu together with the gods and the greatly blessed sages, Śakra became powerful again.

3.99.12 Knowing the lord of the thirty gods to be restored in strength, Vṛtra roared tremendous roars. At his roar, the earth and the directions, the sky, heaven, and mountains — all of it trembled.

3.99.13 Then great Indra, exceedingly tormented, upon hearing that mighty roar of terrible form, plunged into fear and swiftly hurled the great thunderbolt for his slaying, O king.

3.99.14 Struck by Śakra's thunderbolt, that great demon, wearing his golden garland, fell — just as the great mountain Mandara fell before, released from Viṣṇu's hand.

3.99.15 When that foremost of demons was slain, Śakra, overcome by fear, fled to enter a lake. Out of fear he did not acknowledge the thunderbolt discharged from his own hand, nor did he acknowledge Vṛtra as slain.

3.99.16 All the gods, delighted and joyful, together with the great sages praising Indra, quickly gathered and slew all the demons who were anguished at the slaying of Vṛtra.

3.99.17 Being slaughtered by the thirty gods at that time, they fled in fear and entered the ocean itself — plunging into the immeasurable sea, teeming with fish and filled with gems.

3.99.18 There, together, they took counsel, intent on the destruction of the three worlds. Some among them, knowing the determination of minds, enumerated those various strategies.

3.99.19 Then, in due course of time and circumstance, a terrible resolve arose in those deliberating: "Those who are endowed with learning and austerity — their destruction must be accomplished first."

3.99.20 "For all the worlds are sustained by austerity; therefore hasten to destroy austerity. Whoever there are on this earth — the ascetics who know dharma and the sciences — let their slaughter be accomplished quickly. When they are destroyed, the world is destroyed."

3.99.21 Thus all of them, their minds bent on destruction, supremely delighted in the annihilation of the world, took refuge in the stronghold of the great-waved ocean, the jewel-filled abode of Varuṇa.

3.100.1 Lomaśa said: Taking refuge in the ocean, the treasury of Varuṇa's waters, the Kāleyas set about the destruction of the three worlds.

3.100.2 At night they would emerge in fury and continually devour the sages who dwelt in hermitages and in holy sanctuaries.

3.100.3 At Vasiṣṭha's hermitage, eight thousand eight hundred brahmins were devoured by those evil-souled ones, and nine more ascetics besides.

3.100.4 Going to Cyavana's hermitage, holy and frequented by twice-born ones, a hundred sages who lived on fruits and roots were devoured.

3.100.5 Thus they would act at night and enter the ocean by day. At Bharadvāja's hermitage too, twenty disciplined celibate students who lived on air and water were struck down.

3.100.6 Thus, in this manner, the demons would range through all those hermitages at night, intoxicated with the power of their arms — those Kāleyas, driven by fate, slaughtering multitudes of twice-born men.

3.100.7 And men, O best of men, did not perceive those demons acting thus against the ascetics engaged in their austerities.

3.100.8 At dawn the sages were seen lying on the ground, their bodies emaciated by regulated diet, lifeless, their vital breath departed from their frames.

3.100.9 The earth was strewn and heaped with their flesh-wasted, bloodless, marrow-drained, jointless bodies, like piles of conch shells scattered about.

3.100.10 The ground was covered with overturned water pots, broken ladles, and scattered sacred fire-vessels strewn all around.

3.100.11 The world, tormented by fear of the Kāleyas, was without Vedic recitation or the vaṣaṭ-call, deprived of sacrifice and festive rites, and utterly devoid of all enthusiasm.

3.100.12 And so, being thus destroyed, O lord of men, humans — intent only on self-preservation and overcome by fear — fled in all directions out of terror.

3.100.13 Some entered into caves; others took shelter near waterfalls; and yet others, consumed by dread of death, gave up their very lives out of fear.

3.100.14 Some great archers there, O hero, proud and valiant warriors, making every effort in their search, set about hunting down the demons.

3.100.15 Yet they could not find those demons who had taken refuge in the ocean; they suffered great fatigue and in the end met with destruction.

3.100.16 When the world had fallen into this state of desolation, stripped of sacrifice and festive rites, the gods too fell into the greatest distress, O lord of men.

3.100.17 The gods assembled together and, prompted by fear, took counsel, placing Nārāyaṇa — the invincible lord of Vaikuṇṭha — at their head.

3.100.18 Then all the assembled gods spoke to Madhusūdana: "You are the creator, protector, and sustainer of the universe, O lord. All this world — both what moves and what does not move — has been created by you."

3.100.19 "When the earth was lost and sunk beneath the ocean, O lotus-eyed one, you assumed the form of a boar and lifted her up for the sake of the world."

3.100.20 "The primordial demon Hiraṇyakaśipu, of mighty valor, was slain by you, O best of beings, after you took the form of the man-lion."

3.100.21 "And Bali, that great demon invincible to all creatures, was cast out from the three worlds by you after you assumed the form of a dwarf."

3.100.22 "And the demon renowned as Jambha, a great wielder of the bow who cruelly disturbed the sacrifices, was likewise struck down by you alone."

3.100.23 "Such deeds as these are innumerable; no count of them is possible. You are the refuge of us who are seized with fear, O Madhusūdana."

3.100.24 "Therefore, O God, lord of gods, we bring this matter before you for the sake of the world. Protect the worlds, the gods, and Indra from this great danger."

3.101.1 The gods said: "From the offerings made here all four kinds of creatures sustain themselves; those creatures, thus nourished, in turn nourish the celestial beings with oblations of havis and kavya."

3.101.2 "The worlds thus sustain one another in mutual dependence; by your grace they dwell free from anxiety, protected by you alone."

3.101.3 "Now this great danger has come upon the worlds, and we do not know by whom these brahmins are being slain in the night."

3.101.4 "When the brahmins are destroyed, the earth will perish; and when the earth perishes, the celestial realm of the three heavens will also perish."

3.101.5 "By your grace, O mighty-armed lord of the world, all the worlds, protected by you, need not come to destruction."

3.101.6 Viṣṇu said: "O gods, I know fully the cause of the destruction of creatures. I shall tell you too — hear me with your anxieties laid aside."

3.101.7 "The horde known as the Kāleyas is exceedingly terrible; sheltering behind Vṛtra, they have afflicted the entire world."

3.101.8 "Seeing Vṛtra slain by the wise thousand-eyed Indra, and wishing to preserve their own lives, they entered the abode of Varuṇa — the ocean."

3.101.9 "Having entered that terrible ocean teeming with crocodiles and sea-monsters, they come out at night and slay the sages here in order to destroy the worlds."

3.101.10 "But they cannot be brought to destruction, for they take refuge in the ocean. Your counsel must now be directed toward the drying up of the ocean — for who other than Agastya is capable of draining the sea?"

3.101.11 Having heard these words thus spoken by Viṣṇu, the gods took leave of Brahmā, the supreme lord, and set out for the hermitage of Agastya.

3.101.12 There they beheld the great-souled son of Varuṇa, blazing with radiance, attended upon by sages as the Grandsire himself is attended upon by the gods.

3.101.13 Approaching that great-souled and steadfast son of Mitra and Varuṇa — that mass of ascetic power dwelling in his hermitage — they praised him with their own hymns of devotion.

3.101.14 The gods said: "You were formerly the refuge of the worlds when they were tormented by Nahuṣa, and you cast down that thorn of the worlds from his lordship over the gods, for the good of all."

3.101.15 "The great mountain Vindhya, which in anger suddenly began to grow — blocking the path of the sun — no longer grows, not transgressing your word."

3.101.16 "When the world was enveloped in darkness and creatures were oppressed by death, they attained the highest peace by finding you as their lord."

3.101.17 "O blessed one, you are always the refuge of us who are seized with fear. Therefore, afflicted as we are, we beg a boon of you — for you are indeed a giver of boons."

3.102.1 Yudhiṣṭhira said: "Why did the Vindhya mountain suddenly grow, seized with rage? I wish to hear this in full, O great sage."

3.102.2 Lomaśa said: "The sun used to go around in a clockwise direction — at rising and at setting — the great golden mountain Meru, that king of mountains."

3.102.3 "Seeing this, the Vindhya mountain then spoke to the sun: 'Just as Meru is constantly circumambulated by you in a clockwise manner, do the same for me, O maker of light.'"

3.102.4 "Thus addressed, the sun then replied to the lord of mountains: 'I do not circumambulate Meru of my own will, O mountain — this is the path prescribed for me by the one who created this world.'"

3.102.5 "Thus addressed, the mountain then suddenly began to swell up in anger, O chastiser of foes, wishing to block the path of the sun and moon."

3.102.6 "Then all the gods together — along with Indra — came and tried by every means to restrain that great king of mountains; but he heeded not their words at all."

3.102.7 "Then the gods together went to the sage dwelling in his hermitage — to Agastya, the greatest bearer of dharma among the righteous, blazing with most wondrous power — and told him their purpose."

3.102.8 The gods said: "This Vindhya, king of mountains, overcome by anger, is blocking the path of the sun and moon and likewise the course of the constellations."

3.102.9 "No one else is capable of restraining him, O best of twice-born men, save you alone, O greatly blessed one. Therefore restrain him."

3.102.10 Lomaśa said: "Hearing those words of the gods, the brahmin went to the mountain; approaching Vindhya, together with his wife he addressed him as he stood before him."

3.102.11 "'I desire passage granted by you, O best of mountains — I am going to the southern region for some purpose.'"

3.102.12 "'Until my return, wait for me; when I have come back, O lord of mountains, then grow as you please.'"

3.102.13 "Having made this agreement with Vindhya, O crusher of foes, Agastya, the son of Varuṇa, has not returned from the southern land even to this day."

3.102.14 "All this has now been told to you — how the Vindhya does not grow, by the power of Agastya — which you asked me about."

3.102.15 "Now hear from me as I tell how the Kāleyas were slain by all the gods, O king, after a boon was obtained from Agastya."

3.102.16 "Hearing the words of the gods, Agastya, son of Mitra and Varuṇa, said: 'Why have you come to me? What boon do you seek from me?' Thus addressed by him, the gods then spoke to the sage."

3.102.17 "'We wish this to be done by you, O great sage, O great-souled one: drink up the great ocean; then we shall slay those enemies of the gods known as the Kāleyas, together with all their followers.'"

3.102.18 "Hearing the words of the gods, the sage replied, 'So be it' — 'I shall fulfil your wish and bring great happiness to the worlds.'"

3.102.19 Having spoken thus, that sage of excellent vows then went to the ocean, the lord of rivers, accompanied by sages perfected through austerity and by the gods.

3.102.20 Humans, serpents, gandharvas, yakṣas, and kiṃpuruṣas likewise followed that great-souled one, eager to witness that wonder.

3.102.21 They then all drew near together to the ocean with its terrifying roar, which seemed to dance with its waves and to leap about like the wind.

3.102.22 Seeming to laugh with its surging foam, stumbling into its caverns, teeming with all manner of sea-monsters, and filled with countless flocks of birds of every kind.

3.102.23 The gods together with Agastya, along with gandharvas and great serpents, and the greatly blessed sages, approached the vast deep.

3.103.1 Lomaśa said: "Having arrived at the ocean, the blessed sage, son of Varuṇa, spoke to the assembled gods and sages who had gathered together."

3.103.2 "'For the welfare of the world, I shall now drink up this abode of Varuṇa. Let that which needs to be done by you all be arranged swiftly.'"

3.103.3 Having said just these words, the steadfast son of Mitra and Varuṇa, filled with fierce resolve, drank up the ocean before the eyes of the entire world.

3.103.4 Seeing the ocean being drunk up, the gods together with Vāsava were struck with supreme wonder, and they honored him with hymns of praise.

3.103.5 "'You are our savior, the ordainer of the worlds, the nourisher of the worlds; by your grace, the world together with the gods will not come to utter destruction.'"

3.103.6 Worshipped by the gods on all sides while gandharva music resounded everywhere, and showered with divine flowers, the great-souled one rendered the mighty ocean waterless.

3.103.7 Seeing the mighty ocean rendered waterless, all the gods were supremely joyful; taking up their divine and excellent weapons, those undaunted beings slew those demons.

3.103.8 Struck down by those great-souled gods of mighty power who charged forth with battle-cries, the demons could not at that time withstand the onslaught of those swift and great-souled dwellers of heaven.

3.103.9 Those terrible-roaring demons, being slain by the gods, fought a most tumultuous battle for a brief while, O descendant of Bharata.

3.103.10 Already scorched in former times by the austerities of the self-perfected sages, and now exerting their utmost strength, they were annihilated by the gods.

3.103.11 Those slain demons, adorned with golden necklaces and wearing ear-rings and armlets, lay in great splendor like kiṃśuka trees in full bloom.

3.103.12 Then some of the surviving Kāleyas, O best of men, split open the earth goddess and took refuge in the depths of Pātāla.

3.103.13 Seeing the demons slain, the gods praised the foremost of sages with various words and also spoke these words to him.

3.103.14 "'By your grace, O greatly blessed one, the worlds have attained great happiness; and by your power the Kāleyas of cruel valor have been slain.'"

3.103.15 "'Fill the ocean again, O mighty-armed nourisher of the worlds; release back into it the water that you have drunk.'"

3.103.16 Thus addressed, the blessed foremost of sages replied: 'That water has indeed been digested by me. Some other means must be devised by you, striving with effort for the purpose of filling the ocean.'

3.103.17 Having heard this word of the great sage of perfected soul, all the gods together were filled with amazement and became downcast.

3.103.18 Taking leave of one another and bowing to that foremost of sages, O great king, all creatures departed the way they had come.

3.103.19 The gods, together with Viṣṇu, went to the Grandsire and, having deliberated again and again about the filling of the ocean, all spoke with joined palms concerning the replenishment of the sea.

3.104.1 Lomaśa said: "To those assembled gods, Brahmā, the Grandsire of the worlds, spoke: 'Go, O gods, all of you, as you desire and as you wish.'"

3.104.2 "'In the fullness of great time the ocean will return to its natural state, making the kinsmen of the great king Bhagīratha the cause thereof.'"

3.104.3 Yudhiṣṭhira said: "How are his kinsmen the cause, O brahmin? What is that cause, O sage? And how was the ocean filled through the exertions of Bhagīratha?"

3.104.4 O ascetic wealth, O brahmin, I wish to hear in full detail, as narrated by you, the excellent conduct of kings.

3.104.5 Vaiśaṃpāyana said: Thus addressed by the great-souled king of righteousness, that foremost of brahmins proceeded to narrate the greatness of the noble-souled Sagara.

3.104.6 Lomaśa said: Born in the lineage of the Ikṣvākus was a king named Sagara, endowed with beauty, virtue, and strength, yet childless and of great valour.

3.104.7 Having destroyed the Haihayas and the Tālajaṅghas, O Bhārata, and having brought other kings under his sway, he ruled his own kingdom.

3.104.8 He had two wives proud of their beauty and youth — the Vaidarbhī and the Śaibyā, O best of the Bhāratas, O bull among the Bhāratas.

3.104.9 That king, desiring sons, performed great austerities together with his two wives, O lord of kings, repairing to Mount Kailāsa.

3.104.10 While he was performing great austerities accompanied by the discipline of yoga, he approached the great-souled three-eyed one, the destroyer of Tripura.

3.104.11 Śaṅkara, Bhava, Īśāna, the trident-bearer, the wielder of the Pināka bow, Tryambaka, Śiva, the fierce lord, the many-formed, the husband of Umā.

3.104.12 Upon seeing that granter of boons, the king, together with his wives, prostrated himself — that mighty-armed one — and besought him for sons.

3.104.13 Hara, greatly pleased, spoke to that best of kings along with his wife: 'In this very moment, O king, you have chosen me here for a boon.

3.104.14 Sixty thousand heroic sons, proud in battle, shall be born from one of your wives, O best of men.

3.104.15 Yet all of them together shall meet their destruction, O king; one heroic perpetuator of the lineage shall be born from the other wife.' Having said this to him, Rudra vanished on the spot.

3.104.16 And King Sagara too returned to his own dwelling with his two wives, O dear one, his mind exceedingly joyful at that time.

3.104.17 Then, O best of men, those two lotus-eyed wives of his — both the Vaidarbhī and the Śaibyā — became pregnant.

3.104.18 In the course of time the Vaidarbhī gave birth to a gourd of a womb, and Śaibyā gave birth to a son, a prince of divine appearance.

3.104.19 The king resolved to cast away that gourd, but then from the sky he heard a voice of deep resonance.

3.104.20 'O king, do not commit this rash act; you must not abandon your sons. Extract the seeds from within the gourd and preserve them with care.

3.104.21 Place them each in vessels filled with clarified butter and kept warm; then, O king, you shall obtain sixty thousand sons.

3.104.22 The birth of sons has been ordained for you by Mahādeva, O lord of men, through this graduated process — let your mind not think otherwise than this.'

3.105.1 Lomaśa said: Hearing this from the sky, that best of kings, O bull among the Bhāratas, did exactly as had been said, with faith.

3.105.2 Sixty thousand sons of that royal sage of incomparable energy were born, O king, by the grace of Rudra.

3.105.3 They were terrible, cruel in their deeds, roaming through the skies, and by reason of their great numbers they scorned all the worlds together with the gods.

3.105.4 They harassed the thirty gods as well as gandharvas and rakshasas, and all beings — those heroes distinguished in battle.

3.105.5 The worlds, being tormented by those dull-witted Sagaras, took refuge with Brahmā, all the gods going together.

3.105.6 The greatly blessed grandfather of all the worlds spoke to them: 'Go, all you thirty gods, along with the worlds, as you came.'

3.105.7 'Within no very long time, O gods, there shall be a great and utterly terrible destruction of the Sagaras by their own deeds.'

3.105.8 Thus addressed, the gods and worlds, O lord of men, took leave of the Grandfather and dispersed as they had come.

3.105.9 Then, after much time had elapsed, O bull among the Bhāratas, the mighty King Sagara was initiated for the horse sacrifice, and his sacrificial horse roamed the earth well-guarded by his sons.

3.105.10 Reaching the ocean — waterless and terrible to behold — while being carefully guarded, it disappeared right there.

3.105.11 Then those Sagaras, O dear one, thinking the best of horses had been stolen, came and reported to their father that the horse had been taken and was unseen; told by him they all searched for the steed in all directions.

3.105.12 Then those Sagaras, by their father's command, searched for that horse in all directions, O great king, and all over the surface of the earth.

3.105.13 Then all those Sagaras, meeting together, could find neither the horse nor the horse-thief.

3.105.14 Coming before their father with folded hands they reported: 'The entire earth with its oceans, forests, and islands, with its rivers, streams, and gorges, with its mountains, woodlands, and all its regions, O king —

3.105.15 — has been searched by us, O king, by your command, O earth-lord; yet we find neither the horse nor the horse-thief.'

3.105.16 Hearing their words, that king, overcome with rage, spoke then to all of them — those who were subject to fate — O king.

3.105.17 'Go and do not return; search again for the sacrificial steed. Without that horse you must not come back, O my sons.'

3.105.18 Accepting that command, the sons of Sagara proceeded once again to search the entire earth.

3.105.19 Then those heroes saw the earth torn asunder; approaching that cavity, the sons of Sagara began digging it with mattocks and spades, and dug out the ocean at that time.

3.105.20 That abode of Varuṇa, being dug by the Sagaras together, suffered extreme distress as it was split on all sides.

3.105.21 Asuras, serpents, rakshasas, and various other creatures raised cries of anguish as they were slain by the Sagaras.

3.105.22 Creatures with severed heads, dismembered, with broken knees, bones, and skulls were seen by the hundreds and thousands.

3.105.23 As they dug in this way through the ocean, the abode of the makaras, a very great time passed, yet the horse was not seen.

3.105.24 Then in the northeastern region of the ocean, O lord of the earth, the enraged sons of Sagara, having rent open the underworld, saw the horse roaming there on the ground.

3.105.25 And they saw the great-souled Kapila, that unsurpassed mass of energy, blazing with austerity like fire with its flames.

3.106.1 Lomaśa said: Seeing that horse, O king, their hair bristling with excitement, disregarding the great-souled Kapila, driven by fate, they rushed forward in fury, eager to seize the horse.

3.106.2 Then Kapila, that best of sages, became enraged, O great king — that best of sages whom they call Vāsudeva.

3.106.3 He, of surpassing energy, opened his eyes and releasing his fiery power upon them, burned those dull-witted Sagaras.

3.106.4 Seeing them reduced to ashes, Nārada of very great austerity came to Sagara and reported this to him.

3.106.5 Hearing that terrible word issued from the mouth of the sage, the king became dejected for a moment, then contemplated the words of the Immovable One; consoling himself, he then reflected only on the horse.

3.106.6 Summoning Aṃśumat, the son of Asamañjas, his grandson, O tiger among the Bhāratas, he spoke these words.

3.106.7 'Sixty thousand sons of mine of immeasurable energy have met their death on my account, having encountered the fiery power of Kapila.

3.106.8 And your father too, O dear blameless one, was abandoned by me while I was protecting righteousness and seeking the welfare of the townspeople.

3.106.9 Yudhiṣṭhira said: For what reason did King Sagara, that tiger among kings, abandon his own son, that hero so hard to abandon? Tell me this, O wealth of austerity.

3.106.10 Lomaśa said: There was a son of Sagara known as Asamañjas, whom Śaibyā bore — he would seize the children of the townspeople who were crying, and fling the helpless little ones into the river.

3.106.11 Then the townspeople came together, overwhelmed with fear and grief, and all of them besought Sagara, standing with folded hands.

3.106.12 'You are our protector, O great king, from fears such as enemy armies; from this terrible fear of Asamañjas you must therefore protect us.'

3.106.13 Hearing that terrible word of the townspeople, that best of kings became dejected for a moment and then spoke thus to his ministers.

3.106.14 'My son Asamañjas is to be expelled from the city today. If you wish to do what is pleasing to me, let this be done swiftly.'

3.106.15 Thus addressed by that lord of men, those ministers, O lord of men, swiftly did exactly as had been said and as the king had commanded.

3.106.16 All this has been narrated to you — how the son was exiled by the great-souled Sagara who desired the welfare of the townspeople.

3.106.17 What was said to Aṃśumat, that great archer, by Sagara — all that I shall now tell you as it is recounted; hear it from me.

3.106.18 Sagara said: I am tormented, my child, by the abandonment of your father, and by the death of my sons, and likewise by the non-recovery of the horse.

3.106.19 Therefore, from the hellish state in which I am, scorched by grief and deluded by this obstacle to the sacrifice — rescue me, O grandson, by bringing back the horse.

3.106.20 Lomaśa said: Thus addressed by the great-souled Sagara, Aṃśumat departed with a sorrowful heart toward the place where the earth had been split open.

3.106.21 He entered the ocean by that very same path and saw there the great-souled Kapila and that horse.

3.106.22 Seeing that ancient best of sages, that mass of radiance, he bowed his head to the ground in prostration and reported his purpose to him.

3.106.23 Then the greatly radiant Kapila became pleased with Aṃśumat, and that righteous-souled one spoke to him saying 'I am a granter of boons,' O Bhārata.

3.106.24 He chose the horse as the first boon, for the sake of the sacrifice; the second boon he chose was water — desiring purification for the ancestral spirits.

3.106.25 The greatly radiant Kapila, foremost of sages, spoke to him: 'I grant you whatever you seek, blessings be upon you, O blameless one.'

3.106.26 'Forbearance, righteousness, and truth are established in you. Sagara is fulfilled through you, and your father too has sons through you.

3.106.27 'By your very power shall the Sagaras ascend to heaven; and your grandson shall bring down the triple-pathed one from the celestial realm, having pleased Maheśvara, for the purpose of purifying the Sagaras.'

3.106.28 'Take the sacrificial horse — blessings upon you, O bull among men; let the sacrifice of the great-souled Sagara be completed, O dear one.'

3.106.29 Thus addressed by the great-souled Kapila, Aṃśumat came back with the horse to the sacrificial enclosure of the great-souled king.

3.106.30 He then saluted the feet of the great-souled Sagara, was smelled on the head by him, and reported everything to him.

3.106.31 He described to him the destruction of the Sagaras as he had seen and heard it, and told him of the horse that had come to the sacrificial enclosure.

3.106.32 Hearing this, King Sagara set aside the grief born of his sons' fate, honored Aṃśumat, and completed that sacrifice.

3.106.33 With his sacrifice completed, Sagara, honored by all the gods, declared the ocean — the abode of Varuṇa — to be his son.

3.106.34 That lotus-eyed one, having ruled the kingdom for a very long time, placed the burden upon his grandson and departed to the three heavens.

3.106.35 And Aṃśumat, righteous-souled, ruled the earth girt by the ocean, O great king, just as his grandfather had done.

3.106.36 His son was born — named Dilīpa, a knower of righteousness; having entrusted the kingdom to him, Aṃśumat too passed away.

3.106.37 Then Dilīpa, upon hearing of the great destruction of his ancestors, was tormented by grief and pondered on their fate.

3.106.38 The king made an immense effort to bring down the Gaṅgā, but try as he might with all his strength, he could not cause her to descend.

3.106.39 His son was born — glorious, devoted to righteousness, known as Bhagīratha, truthful in speech and free from envy.

3.106.40 Having consecrated him in the kingdom, Dilīpa retired to the forest; and that king, O bull of the Bhāratas, in time attained the perfection of austerity and departed from the forest to heaven.

3.107.1 Lomaśa said: That king, a great archer, a wheel-turner of empire, a mighty chariot-warrior, became the delight of the hearts and eyes of all the worlds.

3.107.2 The mighty-armed one heard of the terrible destruction of his ancestors by the great-souled Kapila and of their failure to attain heaven.

3.107.3 He, the lord of men, entrusted the kingdom to his ministers with a heart torn by sorrow, and went to the slopes of the Himālayas to perform austerities.

3.107.4 Wishing to propitiate the Gaṅgā and having burned away his sins through austerity, he, best of men, beheld Himavat, the greatest of mountains.

3.107.5 It was adorned with peaks of many varied forms rich in minerals, and embraced on all sides by clouds that clung to the winds.

3.107.6 It was beautified by river-thickets and water-bearing slopes, and frequented by lions and tigers lurking in caves and ravines.

3.107.7 It rang with the varied calls of vividly coloured birds — with the songs of the bhṛṅgarāja, the haṃsa, the dātyūha, and the water-hen.

3.107.8 It resounded with peacocks, lotus-birds, cuckoos, jīvajīvaka birds, dark-eyed cakor partridges, and also the birds called putrapriya.

3.107.9 Its lovely water-places were crowded with lotus-groves, and it was adorned by the sweet cries of sārasa cranes.

3.107.10 Its rocky surfaces were frequented by kiṃnaras and apsarases, and its trees were rubbed on all sides by the tusk-tips of the elephants of the quarters.

3.107.11 It was roamed by vidyādharas, teeming with gems of every kind, and haunted by venomous serpents with flaming tongues.

3.107.12 He approached Himavat — golden in some places, silver-white in others, resembling heaps of collyrium in yet others.

3.107.13 There that best of men embraced fierce austerity, subsisting on fruits, roots, and water for a thousand years.

3.107.14 When a thousand years had passed, the divine great river Gaṅgā revealed herself to him in embodied form.

3.107.15 The Gaṅgā said: What do you desire from me, great king, and what shall I give you? Speak, best of men — I will fulfil your word.

3.107.16 Lomaśa said: Thus addressed, the king replied to the daughter of Himavat then: 'O boon-giving great river, my grandsires, while searching for the horse, were carried off to the abode of Vaivasvata by Kapila.'

3.107.17 'Those sixty thousand great-souled sons of Sagara, encountering the fire of Kapila, perished in an instant.'

3.107.18 'For those thus destroyed, there is no dwelling in heaven so long as you do not sprinkle their bodies with your waters.'

3.107.19 'O most blessed one, convey my ancestors, the sons of Sagara, to heaven — for their sake I implore you, O great river.'

3.107.20 Hearing the king's words, the Gaṅgā, worshipped by all worlds, was greatly pleased and spoke these words to Bhagīratha.

3.107.21 'I will fulfil your word, great king — there is no doubt of this. But my current as I fall, discharged from the sky, is hard to bear.'

3.107.22 'No one in the three worlds is able to hold me, O king, except the best of the immortals, the blue-throated Maheśvara.'

3.107.23 'Propitiate him, O mighty-armed one, Hara the boon-giver, through austerity; that god will bear me on his head as I descend, and will fulfil your wish out of desire for the welfare of your ancestors.'

3.107.24 Hearing these words, O king, great king Bhagīratha went to Mount Kailāsa and pleased Śaṃkara.

3.107.25 Then, having met with him after some time had passed, that best of men received from him the boon of bearing the Gaṅgā, O king, with the aim of securing heaven for his ancestors.

3.108.1 Lomaśa said: Hearing the words of Bhagīratha and for the benefit of the gods as well, the Blessed Lord replied to the king: 'So be it.'

3.108.2 'I will bear the auspicious divine holy river of the gods as she falls from the sky — for your sake, best of kings, O mighty-armed one.'

3.108.3 Having spoken thus, the mighty-armed one approached Himavat, surrounded by terrible attendants brandishing various weapons.

3.108.4 Then, having stationed himself there, he said to Bhagīratha, best of men: 'O mighty-armed one, pray to the daughter of the mountain-king — I shall bear the best of rivers as she falls from heaven.'

3.108.5 Hearing the words spoken by Śarva, the king, purified and bowing in reverence, meditated upon the Gaṅgā.

3.108.6 Then the lovely, pure-watered river, thought upon by the king and seeing Īśāna standing ready, suddenly fell from the sky.

3.108.7 Seeing her fall, the gods together with the great sages, along with gandharvas, serpents, and rākṣasas, came together to witness the sight.

3.108.8 Then the Gaṅgā, daughter of Himavat, fell from the sky with her great eddies swirling wildly, teeming with fish and crocodiles.

3.108.9 Hara received her, O king — the Gaṅgā, girdled by the sky — as she fell upon his forehead, like a garland of pearls.

3.108.10 She spread out, O king, flowing in three streams to the ocean, her waters thick with masses of foam, like rows of swans.

3.108.11 Somewhere she wound in sweeping curves, somewhere she leapt and stumbled, wrapped in her own veil of foam she moved like an ecstatic woman; somewhere she roared with the great sound of rushing waters.

3.108.12 Performing many such displays as she fell from the sky and reached the surface of the earth, she then spoke to Bhagīratha.

3.108.13 'Show me the way, great king — where shall I go? It is for your sake, O lord of the earth, that I have descended to the earth.'

3.108.14 Hearing these words, King Bhagīratha set out toward where the bodies of those great-souled sons of Sagara lay, so that they might be purified, O best of men, by the sacred waters.

3.108.15 Having borne the Gaṅgā, Hara, worshipped by all worlds, departed to Kailāsa, best of mountains, together with the gods.

3.108.16 Reaching the ocean together with the Gaṅgā, the king filled with her rushing current the ocean, the abode of Varuṇa.

3.108.17 The king adopted the Gaṅgā as a daughter, and there, his heart's desire fulfilled, he performed the water-offering for his ancestors.

3.108.18 I have told you everything — how the Gaṅgā, flowing through three paths, was brought down to earth for the filling of the ocean.

3.108.19 And how the ocean was drunk by that great-souled one for a purpose, and how Vātāpi, that slayer of brahmins, was brought to destruction by Agastya, O great king — this is what you asked me.

3.109.1 Vaiśaṃpāyana said: Then the son of Kuntī journeyed onward, O bull of the Bhāratas, and came in succession to the rivers Nandā and Aparanandā, which dispel the fear of sin.

3.109.2 Approaching the salubrious mountain Hemakūṭa, the king beheld very many inconceivable and wondrous phenomena.

3.109.3 There, where sounds became clouds and thousands of stones rained down, people with despondent minds could not climb it.

3.109.4 The wind always blew there, rain always fell there, and morning and evening the blessed fire-carrier was to be seen.

3.109.5 Having observed these many wondrous phenomena, the Pāṇḍava then questioned Lomaśa again about those marvels.

3.109.6 Lomaśa said: As I have heard it of old, O destroyer of foes, hear it from me now with focused mind, O king.

3.109.7 On this Ṛṣabhakūṭa there lived an ascetic named Ṛṣabha, who lived for many hundreds of years — a man of austerity and exceedingly wrathful.

3.109.8 Once, when addressed by others, he declared in anger to the mountain: 'Whoever speaks here shall rain down stones.'

3.109.9 Summoning the wind, that ascetic declared: 'Let there be no noise!' — and indeed, whoever speaks is blocked by a cloud.

3.109.10 Thus, O king, these phenomena were set in motion by that great seer — some out of anger, others as prohibitions.

3.109.11 It is heard, O king, that long ago, men who were seers of the gods suddenly followed after the gods who had come to Nandā.

3.109.12 Not wishing to be seen, the gods led by Śakra made this region impassable, in the form of a mountain barrier.

3.109.13 From that time onward, O son of Kuntī, men were never able to even see this mountain, let alone climb it.

3.109.14 This great mountain cannot be seen or climbed by one who has not heated himself with austerity, O son of Kuntī — therefore keep your speech restrained.

3.109.15 Here all the gods have always conducted supreme sacrifices, and the marks of those sacrifices are visible even today, O Bhārata.

3.109.16 This grass resembles kuśa, this ground appears as if strewn with sacred grass, and these many trees stand like sacrificial posts, O lord of the people.

3.109.17 Gods and sages still dwell here even today, O Bhārata, and their fire-bearer is to be seen at evening and at morning.

3.109.18 For those who bathe here, O son of Kuntī, sin is immediately destroyed. Therefore, O best of the Kurus, perform ablution together with your brothers.

3.109.19 Then, with limbs purified by bathing in the Nandā, you will proceed to the Kauśikī, where Viśvāmitra performed his fierce and unsurpassed austerity.

3.109.20 Vaiśaṃpāyana said: Then, having bathed there, the king with his retinue set off toward the Kauśikī — the holy, lovely river with auspicious waters.

3.110.1 Lomaśa said: This is the holy river of the gods, the Kauśikī, O bull of the Bhāratas, and here shines forth the lovely hermitage of Viśvāmitra.

3.110.2 Here too is the hermitage known as holy, that of the great-souled Kāśyapa, whose son was the ascetic Ṛśyaśṛṅga, master of his senses.

3.110.3 He who by the power of his austerity caused Vāsava to send rain, and out of fear of whom the mighty slayer of Vṛtra rained during a drought.

3.110.4 That radiant, mighty son of Kāśyapa was born of a doe, and in the kingdom of Lomapāda he performed a great wonder.

3.110.5 When the crops had been restored, the king Lomapāda gave him Śāntā as his daughter, just as Savitṛ gave Sāvitrī.

3.110.6 Yudhiṣṭhira said: How was Ṛśyaśṛṅga, the son of Kāśyapa, born of a doe through a union contrary to nature, and how did he come to be endowed with austerity?

3.110.7 And why, when drought had set in, did the mighty Śakra, slayer of Vṛtra, rain out of fear of that wise boy?

3.110.8 And what manner of woman was Śāntā, the king's daughter, strict in her vow, who captivated the heart of that one who had been as a deer?

3.110.9 And Lomapāda, the royal sage heard of as righteous — how was it that in his kingdom Pākaśāsana did not rain?

3.110.10 All this, O blessed one, you should tell me in full and as it truly happened — I am eager to hear of the deeds of Ṛśyaśṛṅga.

3.110.11 Lomaśa said: Of Vibhāṇḍaka the brahmin-seer, whose self was refined by austerity, whose virility was infallible, who was righteous and of splendour equal to Prajāpati —

3.110.12 — hear how was born his son Ṛśyaśṛṅga of great valour, greatly radiant, a boy esteemed by the elders, born in a great lake.

3.110.13 Having approached the great lake, Kāśyapa stood fixed in ascetic practice; long-wearied was that sage, esteemed among the divine seers.

3.110.14 His seed fell upon beholding the apsarā Urvaśī while he touched the waters, O king, and a doe drank it then.

3.110.15 Thirsty, she drank it together with the water and became with child, O king — by the infallibility of fate and the inevitability of what was divinely ordained.

3.110.16 From that doe was born his great son, the sage Ṛśyaśṛṅga, ever devoted to austerity; he grew up in the forest itself.

3.110.17 On the head of that great-souled one there was the horn of a deer, O king; hence he became known by the name Ṛśyaśṛṅga.

3.110.18 No other person had ever been seen by him apart from his father; therefore his mind was always fixed in celibacy, O king.

3.110.19 At this very time, the lord of the Aṅgas who was known as Lomapāda, a friend of Daśaratha, ruled.

3.110.20 By him a false promise had been made to brāhmaṇas — so the tradition goes; and that lord of the earth was then abandoned by the brāhmaṇas.

3.110.21 And on account of the wrong done to the royal priest, the thousand-eyed Indra did not send rain by chance; thereafter the people were greatly afflicted.

3.110.22 That lord of the earth consulted the brāhmaṇas — the wise, endowed with austerity — who were capable of inducing the great Indra to send rain.

3.110.23 "How may the rain-cloud pour forth? Let a means be found." Thus prompted by him, the wise ones declared their own views.

3.110.24 Then one foremost among sages said to that king: "The brāhmaṇas are angered with you, O king of kings; make atonement."

3.110.25 "Bring Ṛśyaśṛṅga, the son of the sage, O king — he who is forest-born, unacquainted with women, and devoted to uprightness."

3.110.26 "If that great ascetic should descend into your kingdom, O king, the rain-cloud will pour forth immediately — of this I have no doubt."

3.110.27 Hearing this counsel, O king, and having made atonement for himself, he went and returned; when the twice-born were appeased, the people, seeing the king had returned, welcomed him with joy.

3.110.28 Then the lord of the Aṅgas, summoning his ministers skilled in counsel, applied himself with effort to the settled plan for bringing Ṛśyaśṛṅga.

3.110.29 He, together with those ministers — fully versed in scripture, skilled in affairs, and thoroughly grounded in statecraft — devised a means.

3.110.30 Then that lord of the earth summoned the foremost of courtesans — women expert in every art — and the king spoke to them thus:

3.110.31 "Bring Ṛśyaśṛṅga, the son of the sage, by stratagem — enticing him, winning his trust, and drawing him into my kingdom, O lovely ones."

3.110.32 Those women, fearing the king and fearing the curse, declared the task impossible, pale-faced and dispirited.

3.110.33 Then one aged woman among them said this to the king: "I will endeavour, great king, to bring that treasure-house of austerity."

3.110.34 "You must grant the desires I have in mind; then I shall be able to entice Ṛśyaśṛṅga, the son of the sage."

3.110.35 That king agreed to her entire intention, and gave her abundant wealth and various jewels.

3.110.36 Then, O lord of the earth, endowed with beauty and youth, she took some women with her and went straightway into the forest.

3.111.1 Lomaśa said: She fashioned a floating hermitage for the accomplishment of the king's purpose — both by the king's command and by her own wit, O Bhārata.

3.111.2 It was adorned with artificial trees bearing various flowers and fruits, furnished with various shrubs and creepers that yielded sweet and desirable fruits.

3.111.3 She made that floating hermitage exceedingly delightful and exceedingly charming — lovely and wondrous to behold.

3.111.4 Then, having moored that vessel not far from the hermitage of Kāśyapa, she had men spy out the movements of that sage.

3.111.5 Then the courtesan, having settled upon the plan and watching for an opportunity when Kāśyapa was away, sent her daughter — deemed wise — forward.

3.111.6 She, skilled in her craft, went there near where the perpetual ascetic dwelt, approached that hermitage, and beheld the son of the sage.

3.111.7 The courtesan said: "Are the ascetics well, O sage? Is your supply of roots and fruits abundant? Do you take pleasure in this hermitage? I have come just now to see you."

3.111.8 "Do the austerities of the ascetics increase? Is your father of undiminished splendour? Does he take pleasure in you, O brāhmaṇa? Is Vedic recitation performed, O Ṛśyaśṛṅga?"

3.111.9 Ṛśyaśṛṅga said: "You shine like a brilliant light, prosperous; I consider you worthy of reverence. I will gladly offer you water for your feet, as is proper, and also fruits and roots."

3.111.10 "Sit at your ease on this silken mat covered with a black antelope skin for comfort. Where is your hermitage, and what is your name? And what vow do you practise, O brāhmaṇa, for you are like a god?"

3.111.11 The courtesan said: "My hermitage is lovely, O son of Kāśyapa, beyond this hill at a distance of three leagues. There it is our custom not to receive reverence, nor do we accept water for washing of feet."

3.111.12 Ṛśyaśṛṅga said: "I will give you ripe fruits — marking-nut fruits and emblic myrobalans, parūṣaka berries and inguda fruits of the desert. Eat your fill of the priyāla nuts."

3.111.13 Lomaśa said: Rejecting all those offerings, she gave him precious delicacies instead. Those things, full of exquisite flavour, exceedingly beautiful in form, truly pleased the taste of Ṛśyaśṛṅga.

3.111.14 She gave him fragrant garlands, bright and variegated garments, and excellent drinks; then she rejoiced, sported, and laughed.

3.111.15 She played with a ball at his side, like a fruit-laden creeper swaying — pressing her limbs against his limbs, she embraced Ṛśyaśṛṅga repeatedly.

3.111.16 Bending down and breaking off the fully-flowering sarja, aśoka, and tilaka trees, as though overcome with intoxication and feigning bashfulness, she enticed the son of the great sage.

3.111.17 Then, having observed Ṛśyaśṛṅga stirred and having pressed his body again and again, she slowly departed, taking as pretext the maintenance of the sacred fire.

3.111.18 After she departed, Ṛśyaśṛṅga became overwhelmed by passion and bewildered; emptied of all feeling save longing for her, sighing and appearing distressed.

3.111.19 Then, after a moment, Vibhāṇḍaka Kāśyapa appeared — tawny-yellow-eyed, his body covered with hair to the tips of his nails, devoted to Vedic recitation and absorbed in the practice of vows.

3.111.20 Approaching, he saw his son sitting alone, in meditation, with an agitated mind, sighing repeatedly with upward gaze; Vibhāṇḍaka addressed his son in a gentle tone.

3.111.21 "The kindling sticks are not being arranged — what is this, my son? Have you performed the agnihotra oblation today? Have the ladle and pouring-spoon been well cleaned? Has the ritual cow with her calf been tended today?"

3.111.22 "You are not as you were before, my son — you are lost in thought and bewildered, exceedingly dejected here today. What is this? I ask you: who has come here today?"

3.112.1 Ṛśyaśṛṅga said: "A matted-haired celibate student came here — neither short nor overly tall, mindful, golden in complexion, with eyes long as lotus petals, shining like the son of the gods."

3.112.2 "Perfectly formed and radiant as the sun, with eyes clearer and whiter than even the cakora bird's — dark, lustrous, fragrant matted locks, braided with golden cords and very long."

3.112.3 "On the neck, something serving as a necklace shines like lightning in the sky; and two rounded forms below the neck, hairless and most charming to the heart."

3.112.4 "Slender in the middle at the navel-region, yet the hips of extraordinary measure; and his girdle, shining through the bark garment, seemed to me like a girdle of gold."

3.112.5 "And another wondrous thing — a jingling at the feet was radiant, and likewise on the hands, making a sweet sound, bound there — like rosaries worn as armlets."

3.112.6 "And as he moved about, those things jingled like maddened swans on a lake. His bark garments were wondrous to behold — mine are not so beautiful as those."

3.112.7 "And the face was wondrous to behold — the words spoken seemed to gladden the heart; and the voice like that of a male cuckoo — hearing it my inner self was moved and troubled."

3.112.8 "As a forest in the month of Mādhava wafts its scent in the middle when stirred by the breeze, so he breathed forth a fragrance of supreme purity when caressed by the wind, O father."

3.112.9 "And the matted locks, well-bound and parted, divided in two, gleamed evenly upon the forehead; and the ears were adorned with rings beautiful as painted wheels."

3.112.10 "And a round, variegated fruit — he struck it with his right hand; touching the ground again and again, it bounded up in a wondrous manner, high into the air."

3.112.11 "And striking it still, he turned about like a tree shaken by the wind; beholding him, who seemed to me like the son of the immortals, a great delight and joy arose in me, O father."

3.112.12 "He embraced my body, took hold of my matted locks, and bowed his face; pressing his mouth to my mouth, he made a sound — that produced in me the greatest delight."

3.112.13 "He thought nothing of the water for his feet, nor of these fruits I had brought; saying 'Such is my vow,' he gave me other fruits, fresh ones."

3.112.14 "Those fruits I ate — these here are not equal to those in flavour; nor is the skin of these like those, nor do these have the essence that those had."

3.112.15 "And waters of surpassing flavour that noble-formed one gave me to drink; having drunk them, a great joy arose in me — the very earth seemed to sway."

3.112.16 "And these variegated fragrant garlands, unstrung from their silk threads, which he scattered here as he went to his own hermitage — he who blazes with austerity."

3.112.17 "After he departed, I was made bewildered; my body seems to burn. I desire to go quickly to his side, and to have him ever moving here."

3.112.18 "I will go to his very side, O father — what is that vow he practises? I desire to practise it together with him, even as he performs that fierce austerity."

3.113.1 Vibhāṇḍaka said: "These are demons roaming about, my son, in that wondrous form — of incomparable appearance, exceedingly terrible; they ever contrive obstacles to austerity."

3.113.2 "Those beings of beautiful form, O son, entice sages in the forests by various stratagems, and cause them to fall from the worlds of blessedness — they of fierce and evil deeds."

3.113.3 "A self-controlled sage seeking the worlds of the righteous should never associate with them in any way; those of evil conduct make sport of obstructing the austerities of ascetics — and they steal the heat of austerity."

3.113.4 "These pleasures practised by the wicked, O son, are sweet but should not be tasted; and these garlands, bright and fragrant — they are not at all considered suitable for sages."

3.113.5 Lomaśa said: Having restrained his son by saying "these are demons," Vibhāṇḍaka went off on a hunt; when he had not obtained game within three days, he then returned to the hermitage.

3.113.6 When Kāśyapa went again to gather fruits according to the rites of the forest-student, then again that courtesan went to entice the sage Ṛśyaśṛṅga.

3.113.7 The very moment he saw her, Ṛśyaśṛṅga was overjoyed; agitated in appearance, he ran toward her at once and spoke: "Let us go to your hermitage before my father comes."

3.113.8 Then, O king, having lured the sole son of Kāśyapa on board by stratagem, they set sail, and enticing him with various means, they came to the presence of the lord of the Aṅgas.

3.113.9 Having anchored the exceedingly bright vessel in view of the hermitage and taken it from the bank, the king likewise made a wondrous forest called the "Royal Hermitage."

3.113.10 When the king had settled the only son of Vibhāṇḍaka in the inner palace, he suddenly saw rain pour down, and the world filling with water.

3.113.11 That Lomapāda, his wish fulfilled, gave his daughter Śāntā to Ṛśyaśṛṅga; he also made amends for the wrong done, and had cattle drag ploughs along the roads.

3.113.12 For the approaching Vibhāṇḍaka, that king deployed abundant cattle and valiant herdsmen — eager for his son — so that when the great sage Vibhāṇḍaka should question you, they would answer:

3.113.13 "He is to be told by you with folded hands: 'These cattle and this ploughing are your son's. What is pleasing to you, let it be done, great sage — we are all your servants, bound to your word.'"

3.113.14 Then that sage of fierce wrath approached his own hermitage, carrying roots and fruits; searching but not finding his son there, he was greatly enraged.

3.113.15 Then, bursting with fury and suspecting the king's contrivance, he marched toward Campā intent on burning that king of the Aṅgas and his kingdom.

3.113.16 Weary and hungry, Kāśyapa came to those prosperous cow-herding settlements; honoured duly by those cowherds as though he were a king, he spent that night there.

3.113.17 Having received exceptional honour from them, he asked: 'Whose celebrated ones are you, O gentle ones?' Then all of them approached and said: 'This wealth has been appointed for your son.'

3.113.18 Honoured in every region, listening to those sweet words, with his passion now largely appeased and his heart gladdened, he approached the lord of Aṅga who stood before him.

3.113.19 Duly honoured by that bull among men, he saw his son radiant as a god in heaven like Indra; and there too he saw his daughter-in-law Śānta, rising up like a flash of lightning.

3.113.20 Having seen the villages, the settlements, his son, and Śānta, his great anger was pacified; Vibhāṇḍaka bestowed his highest blessing on that lord of the earth, O king of kings.

3.113.21 There the great seer, having entrusted his son of solar and fiery brilliance, spoke: 'When a son is born, you should return to the forest, having done all that is pleasing to this king.'

3.113.22 Ṛśyaśṛṅga did as his father instructed and went to where his father had been; and Śānta attended upon him faithfully, as Rohiṇī in the sky attends upon the moon in harmony.

3.113.23 As the blessed Arundhatī served Vasiṣṭha, or as Lopāmudrā served Agastya, or as Damayantī was to Nala, or as Śacī to the wielder of the thunderbolt—

3.113.24 And as Nadayani Indrasenā was ever devoted to Mudgala, O descendant of Ajamīḍha — so Śānta, filled with love, waited upon Ṛśyaśṛṅga dwelling in the forest, O king.

3.113.25 This holy hermitage of his, renowned for its sanctity, shines forth, adorning the great lake. Having bathed here, with all duties fulfilled and purified, go on, O king, to visit the other sacred tirthas.

3.114.1 Vaiśaṃpāyana said: Then the Pāṇḍava departed from the Kauśikī, O Janamejaya, and visited all the sacred shrines in due order.

3.114.2 Reaching the ocean at the confluence of the Gaṅgā, O king, he bathed together with hundreds of rivers at the meeting of five streams.

3.114.3 Then along the seashore that lord of the earth, the hero, accompanied by his brothers, proceeded toward the Kaliṅgas, O Bhārata.

3.114.4 Lomaśa said: These are the Kaliṅgas, O son of Kuntī, where the river Vaitaraṇī flows — where even Dharma himself sought refuge with the gods and performed sacrifice.

3.114.5 This northern bank, adorned with mountains, consecrated for sacrifice, enriched by sages, is always frequented by the twice-born.

3.114.6 Those who have attained heaven by the straight Devayāna path — here too other sages in former times performed sacrifices with great rites.

3.114.7 Right here, O king of kings, Rudra seized the sacrificial animal at the sacrifice; Rudra said, O lord of men: 'This is my share.'

3.114.8 When the animal was taken, the gods then said to him, O bull of the Bhāratas: 'Do not seize what belongs to another; do not transgress all the laws of dharma.'

3.114.9 Then with words of auspicious form they praised Rudra, and having propitiated him with offerings they then honoured him.

3.114.10 Then he released the animal and departed by the Devayāna path. Hear now the lineage of Rudra that is associated with this place, O Yudhiṣṭhira.

3.114.11 Out of fear of Rudra, the gods forever resolved that the choicest, freshest share — the best of all portions — would always belong to him.

3.114.12 Whoever sings this hymn here and touches the waters — the Devayāna path and his eyes shall become illumined for him.

3.114.13 Vaiśaṃpāyana said: Then all the Pāṇḍavas, and Draupadī of great fortune, descended into the Vaitaraṇī and made offerings to the ancestors.

3.114.14 Yudhiṣṭhira said: Having touched the waters of this river, O blessed one, O treasure of austerity, I feel as though I have passed beyond the human realm — behold, O Lomaśa.

3.114.15 By your grace, O one of good vows, I behold all the worlds; this is the sound of the great-souled Vaikhānasa sages engaged in recitation.

3.114.16 Lomaśa said: Three hundred thousand yojanas distant is the place where you hear that sound, O Yudhiṣṭhira — be silent, O lord of the people.

3.114.17 This, O king, is the delightful forest of Svayambhū that shines forth, where the mighty Viśvakarman performed his sacrifice, O son of Kuntī.

3.114.18 At that sacrifice, the entire earth — with its mountains and forests — was given by Svayambhū as the sacrificial fee to the great-souled Kaśyapa.

3.114.19 And no sooner was the earth given than it sank down, O son of Kuntī; and it spoke in anger to that lord of the worlds, its master.

3.114.20 'O blessed one, you ought not give me to any mortal; this gift of yours is in vain — I shall sink into the nether world.'

3.114.21 Seeing her despondent, the blessed sage Kaśyapa then began to appease the earth, O lord of the people.

3.114.22 Then the earth, appeased by his austerity, O Pāṇḍava, rose up again from the waters and stood shining in the form of an altar.

3.114.23 This is that altar shining here, O king, marked by its distinctive form; ascend it, O great king, and you shall become mighty.

3.114.24 And I shall perform a benedictory rite for you, so that you may ascend it today; for once touched by a mortal, this altar sinks into the ocean, O descendant of Ajamīḍha.

3.114.25 Speaking these true words, O Pāṇḍava: 'You are Agni, you are Mitra, you are the womb, you are the divine waters, you are the seed of Viṣṇu, you are the navel of immortality' — swiftly ascend this altar.

3.114.26 Vaiśaṃpāyana said: Then the great-souled Yudhiṣṭhira, the benediction performed, proceeded to the ocean; and having done all that Lomaśa commanded, he reached Mahendra and spent the night there.

3.115.1 Vaiśaṃpāyana said: Having spent that one night there, the lord of the earth offered the highest honour to the ascetics together with his brothers.

3.115.2 And Lomaśa introduced to him all those ascetics there — the Bhṛgus, the Aṅgirases, the Vasishthyas, and the Kashyapas.

3.115.3 Meeting them, that royal seer paid his respects with joined palms and then asked Akṛtavraṇa, the heroic companion of Rāma.

3.115.4 'When will the blessed Rāma show himself to the ascetics? On that very occasion I wish to behold the descendant of Bhṛgu.'

3.115.5 Akṛtavraṇa said: Your coming is already known to Rāma, who knows all souls; and Rāma's affection for you is such that he will show himself to you soon.

3.115.6 The ascetics see Rāma on the fourteenth and the eighth lunar days; when this night has passed, the fourteenth will arrive.

3.115.7 Yudhiṣṭhira said: You have accompanied that hero, the son of Jamadagni, of great might, and are an eyewitness to all his past deeds.

3.115.8 Let you therefore tell us how Rāma conquered all the kshatriyas in battle, and by what means and for what reason.

3.115.9 Akṛtavraṇa said: In Kānyakubja there was a great and exceedingly mighty king, renowned in the world as Gādhi; he went to live in the forest.

3.115.10 While he lived in the forest, a daughter was born to him who was like an apsara; the Bhārgava Ṛcīka sought her in marriage, O Bhārata.

3.115.11 Then the king said to that brahmin of rigorous vows: 'There is something customary in our family, established by our ancestors—'

3.115.12 'Know this as the bride-price, O best of twice-born: a thousand swift white horses, each with one black ear.'

3.115.13 'And do not say, O blessed Bhārgava, that the price should be waived — my daughter is to be given to a great soul such as you.'

3.115.14 Ṛcīka said: I will give you a thousand swift white horses, each with one black ear; let your daughter be my wife and your son-in-law be me.

3.115.15 Akṛtavraṇa said: Having agreed to this, O king, he addressed Varuṇa: 'For the bride-price, let a thousand swift white horses, each with one black ear, be given to me.'

3.115.16 Varuṇa gave him a thousand horses at that time; that place is known as Aśvatīrtha, where those horses emerged.

3.115.17 At Kānyakubja on the Gaṅgā, Gādhi then gave his daughter Satyavatī to him; and upon receiving the thousand horses and seeing them, the gods dwellers in heaven rejoiced.

3.115.18 Having won her as his wife by righteous means, Ṛcīka, the best of twice-born, sported with that slender-waisted one to his heart's content and delight.

3.115.19 After the marriage was performed, O king, the foremost of the Bhṛgus came to look upon his son together with his wife, and upon seeing him was filled with joy.

3.115.20 The husband and wife, honouring that teacher who was worshipped even by the host of gods, stood attending him on either side with joined palms.

3.115.21 Then the blessed Bhṛgu, delighted, said to his daughter-in-law: 'Choose a boon, O fortunate one, for I am here to grant what you desire.'

3.115.22 She then propitiated that teacher for the sake of children — both for herself and for her mother; and he granted his grace to both.

3.115.23 Bhṛgu said: 'At the proper season, you and your mother, having bathed with the rite of pumsavana for a male child, must each embrace a different tree — you the udumbara, and the ashvattha.'

3.115.24 But the two of them, O king, exchanged the trees in their embrace; and when Bhṛgu came by, he discerned the exchange.

3.115.25 Then the greatly splendid Bhṛgu said to his daughter-in-law Satyavatī: 'Your son will be a brahmin who follows the conduct of a kshatriya.'

3.115.26 'And your mother's great son will be a kshatriya who follows brahminical conduct — of great valour and treading the path of the righteous.'

3.115.27 Then she repeatedly propitiated her father-in-law, saying: 'Let not my son be such — let my grandson be so instead, if you will.'

3.115.28 'So be it,' said he; she was thus granted her wish, O Pāṇḍava; and in time she gave birth to her son Jamadagni, the delight of the Bhṛgus, endowed with brilliance and radiance.

3.115.29 Growing up, that splendid one, of great brilliance, surpassed many sages through his study of the Vedas, O descendant of the Pāṇḍavas.

3.115.30 The entire science of archery, along with the fourfold knowledge of weapons, became manifest to him, O bull of the Bhāratas, whose radiance was like the sun.

3.116.1 Akṛtavraṇa said: Jamadagni, of great austerity, devoted to Vedic study, performed tapas and thereby brought the gods under his control by his discipline.

3.116.2 Approaching king Prasenajit, O king, lord of men, he sought Reṇukā in marriage; and the king gave her to him.

3.116.3 Having thus obtained Reṇukā as his wife, the delight of the Bhṛgus lived in the hermitage and performed austerities together with her, who was devoted and compliant.

3.116.4 Four sons were born to her, Rāma being the fifth; Rāma, the last-born, was the youngest of them all.

3.116.5 One day, all the sons having gone out to gather fruits, Reṇukā, steadfast in her vows, went to bathe.

3.116.6 And Reṇukā, as she was going along, happened by chance to see a king named Citraratha, the lord of Martikavata, O king.

3.116.7 Seeing him sporting in the water with his wife, garlanded with lotuses, in the full flush of his prosperity, Reṇukā was filled with longing for him.

3.116.8 On account of that transgression in her mind, she came back trembling and distraught, her clothes still wet from the water, and entered the hermitage; her husband perceived it in her.

3.116.9 Seeing her fallen from her steadfastness and stripped of her brahminical radiance, the greatly splendid and valiant one censured her with words of reproach.

3.116.10 Then the eldest son of Jamadagni named Rumanvan arrived, and Suṣeṇa, and Vasu, and Viśvāvasu as well.

3.116.11 The blessed one urged them each in turn to kill their mother; but they, overcome with confusion, said nothing, standing senseless.

3.116.12 Then in anger he cursed them; cursed, they lost their consciousness and quickly became like inert beings, taking on the nature of animals and birds.

3.116.13 Then Rāma, the slayer of enemy heroes, came to the hermitage afterward; and Jamadagni, greatly wrathful and of great austerity, said to him—

3.116.14 'Kill this sinful mother, and let not grief afflict you, my son.' Then taking up the axe, Rāma struck off his mother's head.

3.116.15 Then, O great king, the anger of the great-souled Jamadagni suddenly departed; and, now pleased, he spoke these words.

3.116.16 This difficult deed has been done by you at my word, dear son. Now choose as many boons as your heart desires, O knower of dharma.

3.116.17 He chose the revival of his mother, her forgetting of the killing, the freedom of his brothers from that sin's taint, and the restoration of their natural dispositions.

3.116.18 Invincibility in battle and a long life — all these boons the great ascetic Jamadagni granted, O Bhārata.

3.116.19 Then one day, when his sons had gone out, the heroic king of the river-land, Kārtavīrya, came to that hermitage, O lord.

3.116.20 The sage's wife duly honored the king when he arrived at the hermitage, but intoxicated with the pride of battle, he did not acknowledge that hospitality.

3.116.21 Forcibly overpowering the hermitage, he then seized the calf of the sacrificial cow by force even as she lowed in distress, and he broke the great trees.

3.116.22 When Rāma returned, his father himself told him what had happened; and seeing the cow bellowing in grief, anger entered Rāma.

3.116.23 Seized by wrath, he charged at Kārtavīrya; and in battle the Bhārgava, slayer of enemy heroes, displayed his valor.

3.116.24 Taking up his splendid bow, O king, he cut off Kārtavīrya's arms — a thousand of them, like iron clubs — with sharp broad-headed arrows.

3.116.25 Then the sons of Arjuna Kārtavīrya, enraged at what Rāma had done, attacked Jamadagni in his hermitage when Rāma was absent.

3.116.26 They killed that mighty ascetic who would not fight, crying out again and again "Rāma! Rāma!" as if helpless and without a protector.

3.116.27 The sons of Kārtavīrya, O Yudhiṣṭhira, after slaying Jamadagni with their arrows, departed the way they had come, O subduer of foes.

3.116.28 After they had departed and Jamadagni lay thus fallen, the son of the Bhṛgu clan, with fuel-sticks in hand, returned to the hermitage.

3.116.29 Seeing his father the hero had fallen thus under the power of death — he who deserved no such fate — he lamented in deep grief.

3.117.1 Rāma said: Through my fault you have been killed, dear father, by those petty fools, the sons of Kārtavīrya, in the forest like a deer by arrows.

3.117.2 How is such a death fitting for one who knows dharma and walks the righteous path, O father — one who has never wronged any living being?

3.117.3 What sin have those men not committed, by whom you — established in austerity, an old man who would not fight — were slain with hundreds of sharp arrows?

3.117.4 What shall those shameless ones say to their counselors and friends, having slain a single man who knew dharma and would not fight?

3.117.5 Akṛtavraṇa said: Having lamented thus in grief in many various ways, O king, that great ascetic performed all the funeral rites for his father.

3.117.6 Rāma, the conqueror of enemy citadels, burned his father on the funeral pyre and vowed to exterminate the entire Kṣatriya order, O Bhārata.

3.117.7 In fierce anger, that exceedingly mighty hero, taking up his weapon, single-handedly slew the sons of Kārtavīrya, like Death himself.

3.117.8 And those Kṣatriyas who were their followers — Rāma, best among warriors, crushed them all, O bull among Kṣatriyas.

3.117.9 Having cleared the earth of Kṣatriyas twenty-one times, the lord made five lakes of blood at Samantapañcaka.

3.117.10 With those lakes of blood he propitiated his ancestors; the upholder of the Bhṛgu clan saw Ṛcīka in person, and Ṛcīka restrained Rāma.

3.117.11 Then the illustrious son of Jamadagni, through a great sacrifice, propitiated the lord of the gods, and gave the earth to the officiating priests.

3.117.12 He also gave to the great-souled Kaśyapa a golden sacrificial altar, ten fathoms in length and nine in height, O lord of the people.

3.117.13 With Kaśyapa's consent those Brahmins then divided it into pieces; hence, O king, they became renowned as the Khandavayanas.

3.117.14 Having given the earth to that great-souled Kaśyapa, Rāma of immeasurable valor dwells on this chief of mountains, Mahendra.

3.117.15 Thus arose his enmity with the Kṣatriyas who dwell in the world, and the earth was conquered by Rāma of immeasurable splendor.

3.117.16 Vaiśaṃpāyana said: Then at the appointed time on the fourteenth day, the great-souled Rāma appeared before those Brahmins and the king of dharma together with his brothers.

3.117.17 That lord, best of kings, honored him together with his brothers; and the foremost of kings paid the highest homage to the twice-born.

3.117.18 After honoring the son of Jamadagni and being honored by him in return, the invincible one spent that night on Mahendra and then departed facing south.

3.118.1 Vaiśaṃpāyana said: Traveling onward, the great and mighty king visited the sacred and lovely tirthas of the ocean here and there, all beautified by Brahmins, O Bhārata.

3.118.2 Having bathed and performed the prescribed rites there, the son of Pāṇḍu — heir of kings, accompanied by his brothers — went to the most sacred and celebrated river flowing to the sea, O descendant of Parīkṣit.

3.118.3 Having bathed there also, that great and mighty one propitiated the ancestors and gods, distributed wealth to the foremost among the twice-born, and went on to the Godāvarī flowing to the sea.

3.118.4 Then that pure one, O king, in the Dravida country, reaching the ocean sacred to the world, visited the pure and holy tirtha of Agastya and then the hero visited the tirthas of Nari.

3.118.5 There, hearing of the deed of Arjuna — the foremost archer — that was unendurable for enemies, and honored by hosts of great sages, the son of Pāṇḍu was filled with great joy.

3.118.6 Having bathed at those tirthas, his body purified, accompanied by Kṛṣṇa and his younger brothers, and extolling the valor of Arjuna, the lord of earth's kings rejoiced upon the earth.

3.118.7 Then, having given thousands of cows at those tirthas of the finest ocean, delighted together with his brothers, he celebrated the gifting of cows in honor of Arjuna.

3.118.8 He, his desires fully fulfilled, visiting in order those sacred tirthas of the ocean and many other holy places, O king, came to Śūrpāraka, most holy of all.

3.118.9 There, passing through a certain region of the ocean, he reached a forest renowned throughout the earth, where gods had formerly performed austerities and the most virtuous of kings had performed sacrifices.

3.118.10 There that long-armed, meritorious king saw the altar of the foremost archer, the son of Ṛcīka, surrounded by hosts of ascetics and worthy of worship.

3.118.11 Then that lord of the earth made offerings to the Vasus, the Marut-hosts, the Aśvins, Vivasvat, Āditya, the lord of wealth, Indra, Viṣṇu, Savitṛ, and the Vibhu.

3.118.12 To Bhaga, the moon, the sun, the lord of waters, the host of Sādhyas, Dhātar, the ancestors, the great-souled Rudra together with his hosts, O king —

3.118.13 To Sarasvatī, the host of Siddhas, Pūṣan, and all other immortals — the king saw their sacred and beautiful shrines.

3.118.14 Having observed various fasts there, and given gems and great wealth at all the tirthas, his body immersed in the sacred waters, he returned again to Śūrpāraka.

3.118.15 Departing from that tirtha of the ocean with his brothers and the twice-born, accompanied by great men, he reached the tirtha of Prabhāsa, celebrated throughout the earth.

3.118.16 There, bathed and with wide red eyes, he propitiated the hosts of gods and the ancestors together with his brothers, and so too did Kṛṣṇa; and the Brahmins as well with Lomaśa.

3.118.17 For twelve days, subsisting only on water and air, performing the ritual bath each night and day, kindling fires on all sides, he practiced austerities — the foremost of those who uphold dharma.

3.118.18 Hearing of him performing this fierce austerity, both Rāma and Janārdana — the foremost of all the Vṛṣṇis — came with their armies to Yudhiṣṭhira, the Ajamīḍha.

3.118.19 The Vṛṣṇis, seeing the sons of Pāṇḍu lying on the ground, their bodies smeared with dirt, and seeing Draupadī who deserved no such fate, cried out in deep grief and anguish.

3.118.20 Then, approaching Rāma and Janārdana, Pradyumna and Sāmba, the grandson of Śini, and the other Vṛṣṇis, that undaunted one honored them all as prescribed by dharma.

3.118.21 And they in turn honored all the Pārthas; honored by the sons of Pāṇḍu, they took their seats surrounding Yudhiṣṭhira as the host of gods surrounds Indra, O king.

3.118.22 With great confidence he told them all that had been done to them by their enemies, the forest exile, and Pārtha's journey to Indra's realm for weapons — he told all this to Kṛṣṇa, son of the king of immortals.

3.118.23 Hearing his words and with confidence, yet seeing them all exceedingly emaciated, those great and mighty Dāśārhas shed tears welling from their eyes, born of grief and pain.

3.119.1 Janamejaya said: When the Vṛṣṇis and Pāṇḍavas had come together at the tirtha of Prabhāsa, what did they do? And what conversations took place there, O storehouse of austerities?

3.119.2 For all of them were great-souled, all were versed in every branch of learning — the Vṛṣṇis and the Pāṇḍavas alike, and they were friends to one another.

3.119.3 Vaiśaṃpāyana said: Having reached the sacred tirtha of Prabhāsa on the great ocean, the Vṛṣṇis surrounded and attended upon the heroic Pāṇḍavas.

3.119.4 Then Rāma, wearing a forest garland, bearing the plough, radiant as cow's milk, jasmine, the moon, a lotus stalk, or silver, spoke to the lotus-eyed one.

3.119.5 "It seems, O Kṛṣṇa, that dharma practiced does not bring prosperity to a being, nor does adharma bring defeat — for where the great-souled Yudhiṣṭhira, wearing matted locks, dwelling in the forest, wearing bark, suffers so.

3.119.6 While Duryodhana rules the earth and the earth does not open to swallow him — one might think, if of little understanding, that adharma practiced is weightier than dharma.

3.119.7 With Duryodhana prospering and Yudhiṣṭhira in misery, stripped of his kingdom, doubt has arisen among men — what indeed is to be done now? — whispering among themselves.

3.119.8 For this king born of dharma, devoted to dharma, firm in truth, a generous giver — how could Pārtha be displaced from his kingdom and happiness, and one who has strayed from dharma prosper?

3.119.9 How can Bhīṣma, Kṛpa the brahmin, Droṇa, and the king — the elders of the clan — having exiled the Pārthas, enjoy happiness? Shame on those evil-minded leaders of the Bhāratas!

3.119.10 What will that chief of earth's kings — that sinner — say when he meets his ancestors in the next world: 'I have dealt well with my sons' — he who deposed innocent sons from the kingdom?

3.119.11 He cannot see even now with his understanding: 'What have I done, born thus blind among kings upon earth?' — having exiled the son of Kuntī even from the kingdom.

3.119.12 Surely the son of Vicitravīrya together with his sons sees, alas, those who were flourishing on the earth of the ancestral realm, golden as the horizon at sunrise, reduced to misery — having perpetrated this cruelty.

3.119.13 With high broad shoulders and wide red eyes — he, without asking or heeding these men who were armed, fearlessly sent Yudhiṣṭhira with his brothers, weapon-bearing, to the forest.

3.119.14 He who would slay well-arrayed enemy armies unarmed, that long-armed one — at the mere sound of Vṛkodara's roar the armies void their bowels and urine.

3.119.15 That swift one, emaciated by hunger and thirst and travel, arming himself with weapons and arrows of every kind, remembering this most dreadful forest exile — he will leave none remaining: this is my certain conviction.

3.119.16 For none on earth among men can equal him in valor and strength; his body hardened by cold, heat, wind, and sun — he will leave none of his enemies remaining on the battlefield.

3.119.17 Vṛkodara, who alone with his chariot and retinue conquered the eastern kings in battle and returned in triumph — that foremost of charioteers, that swift hero — now suffers in the forest wearing bark garments.

3.119.18 He who conquered at Dantakura the godlike kings and the assembled southern monarchs — look now at that Sahadeva, clad as an ascetic, in the garb of a forest dweller.

3.119.19 He who, that heroic lover of battle, single-handedly with his chariot conquered kings of the western quarter — now that one wanders in the forest, living on roots and fruits, matted-haired, his body smeared with dirt.

3.119.20 She who sprang from the altar floor of the great sacrifice of that foremost of chariot-warriors, the king — how does she, faithful and deserving of happiness, endure this most painful forest dwelling now?

3.119.21 Sons of the foremost of the three — the wind god, the lord of gods Indra, and the Aśvins — sons of these gods, deserving of happiness, how do they wander in the forest with so little joy?

3.119.22 When the son of Dharma together with his wife, brothers, and followers has been thus vanquished and expelled, and Duryodhana prospers — how does the earth with its mountains not sink?

3.120.1 Sātyaki said: Now is not the time for lamentation, O Rāma. Let us all take that very action that is called for — while time has not yet passed — even if Yudhiṣṭhira says nothing.

3.120.2 Those who have protectors in this world do not undertake action by themselves; in their affairs their protectors act — as Śaibya and others were to Yayāti, O Rāma.

3.120.3 Those heroic men whose protectors thus undertake their affairs in the world according to their own judgment — they have true protectors and do not fall into distress as if they had none.

3.120.4 Why do Rāma and Janārdana, along with Pradyumna and Sāmba, who have reached the lords of the three worlds—why do they dwell in the forest together with their kinsmen, though they have found such protectors?

3.120.5 Let the army of the Dāśārhas march out today, well-armed with many weapons and fine armour. Let the son of Dhṛtarāṣṭra go to the abode of Yama, overwhelmed by the might of the Vṛṣṇis, together with all his kinsmen.

3.120.6 You alone in your wrath could wrap up even this whole earth; let the bearer of the Śārṅga bow stand firm. Slay that son of Dhṛtarāṣṭra along with all his followers, just as the lord of the gods, great Indra, slew Vṛtra.

3.120.7 He who is my brother, my friend, and my teacher—Pārtha, who is regarded as Janārdana's very self—for his sake the foremost deed, impossible to accomplish, is being undertaken.

3.120.8 I shall repel his showers of weapons with my finest missiles in battle, overwhelming them all; yet from his body, with his best arrows that blaze like serpent-venom and fire, I have been utterly shattered, O Rāma.

3.120.9 With my sharpened sword in battle I shall forcibly cut off his head from his body, and then I shall slay all his followers, Duryodhana, and all the Kurus.

3.120.10 Let the people of this earth watch me here, O son of Rohiṇī, weapons in hand, rejoicing in battle as I single-handedly strike down the foremost Kuru warriors in due season, like the fire of death consuming a great heap of dry grass.

3.120.11 Kṛpa, Droṇa, Vikarṇa, and Karṇa are not able to withstand the sharp arrows released by Pradyumna. I know well the valour of your son—this son of Kṛṣṇa is formidable when he stands on the battlefield.

3.120.12 May Sāmba, forcibly seizing Duḥśāsana along with his charioteer and chariot in his two arms, punish him. For nothing in battle is unbearable for the son of Jāmbavatī, that fierce warrior.

3.120.13 By this young hero the army of the demon Śambara was swiftly routed—he of the rounded thighs and exceptionally long, full arms. By him in battle was Aśvacakra slain. What man in battle could enter the gap between Sāmba's arms and survive?

3.120.14 Just as a man who enters the jaws of Death at the appointed time does not come out again, so who, having entered the gap between his arms in battle, could return alive?

3.120.15 And Vāsudeva will burn Droṇa and Bhīṣma, those two great chariot-warriors, Somadatta surrounded by his sons, and all the armies, with his net of blazing arrows.

3.120.16 What in all the worlds, even among the gods, is unbearable for Kṛṣṇa, who has taken up his weapon, whose hands hold the finest arrows, who wields the discus as his weapon, and who is incomparable in battle?

3.120.17 Then let Aniruddha too, sword and shield in hand, strew this earth with the sons of Dhṛtarāṣṭra—senseless, their heads severed, slain—as an altar at a sacrifice is strewn with sacred grass.

3.120.18 Bāhuka, Bhānu, and Nītha bearing clubs and fire-brands, the young hero Niśaṭha who is fierce in battle, the war-eager Sāraṇa and Cārudeṣṇa—let them all spread the deeds befitting their noble lineage.

3.120.19 The assembled army of Kṣatriya heroes, with the foremost warriors of the Vṛṣṇis, Bhojas, and Andhakas, shall win wide fame in the world by slaying the sons of Dhṛtarāṣṭra in battle.

3.120.20 Then let Abhimanyu rule the earth while the great-souled Yudhiṣṭhira, foremost among upholders of dharma, fulfils the vow in exile as declared at the dice-game by that best of Kurus.

3.120.21 With enemies conquered by the arrows we release, Dharmarāja shall then enjoy the earth, rid of the sons of Dhṛtarāṣṭra and the slain son of the sūta. This is indeed our most glorious duty.

3.120.22 Vāsudeva said: Without doubt, O Mādhava, this is true; we accept your words, O you of undaunted spirit. But the bull of the Kurus does not wish the earth that is yet unconquered by his own two arms, under any circumstances.

3.120.23 For Yudhiṣṭhira would never abandon his own dharma out of desire, fear, or greed—nor would Bhīma and Arjuna, those two great chariot-warriors, nor the twins, nor indeed Kṛṣṇā, daughter of Drupada.

3.120.24 For both Vṛkodara and Dhanaṃjaya are peerless in battle on this earth. Why should he not rule the entire earth, he who is accompanied by the two sons of Mādrī?

3.120.25 But when the great-souled lord of the Pāñcālas, together with the king of the Kekayas, the king of the Cedis, and ourselves, shall fight, advancing against the foe—then indeed Suyodhana shall quit the world of the living.

3.120.26 Yudhiṣṭhira said: What you say, O Mādhava, is not surprising; but truth is what I must guard above all, not a kingdom. Kṛṣṇa alone knows me truly, and I know Kṛṣṇa truly.

3.120.27 When this foremost of men shall know the right time for valour, O Mādhava, then in battle you, O foremost of Śini's line, and Keśava shall conquer Suyodhana.

3.120.28 Let the Dāśārha heroes depart today. I am steadfast with these lords, lords of the world of men. O you of immeasurable greatness, be not negligent in dharma; I shall see you again, united and happy.

3.120.29 Vaiśaṃpāyana said: Having taken leave of one another and exchanged salutations, having embraced the elders and all the children, the foremost heroes of the Yadus departed for their own homes; and the king too continued visiting the sacred tīrthas.

3.120.30 Having bid farewell to Kṛṣṇa, the Dharmarāja then came to the Payoṣṇī, that holy river with its excellent fords, honoured by the king of Vidarbha, its waters mingled with the sacred soma pressed by his son; and there he dwelt.

3.121.1 Lomaśa said: It is heard, O king, that here the smasher of citadels, Indra, was satisfied with soma by the sacrificer Nṛga, and being satisfied he became intoxicated with delight.

3.121.2 Here indeed, together with Indra and the gods and the lords of creatures, great sacrifices of many kinds were performed with abundant sacrificial fees.

3.121.3 And here King Āmūrtarayas satisfied the lord who bears the thunderbolt with soma at seven horse-sacrifices.

3.121.4 In his seven sacrifices, all that was appointed for the rite—whether of forest origin or of the earth—was made entirely of gold.

3.121.5 In those very sacrifices of his, seven celebrated rites took place; and on each single sacrificial post seven carved wooden rings were placed above.

3.121.6 In those sacrifices of his, the gods together with Indra themselves raised up the gleaming golden sacrificial posts, O Yudhiṣṭhira.

3.121.7 In those foremost sacrifices of Gaya, the lord of the earth, Indra became intoxicated with soma and the twice-born became intoxicated with the sacrificial fees.

3.121.8 As the grains of sand in the world, as the stars in the sky, as the streams of falling rain—none of these can be counted by anyone—

3.121.9 just so was that wealth which Gaya distributed to the participants at those seven sacrifices beyond all counting, O great king.

3.121.10 What has been enumerated here might indeed be counted; but the sacrificial fees of that generous giver cannot be counted.

3.121.11 With golden cows fashioned by Viśvakarman he satisfied the brāhmaṇas gathered from all directions.

3.121.12 The earth had but few sacred shrines left unadorned by the great-souled sacrificer Gaya here and there, O lord of the people.

3.121.13 By that deed he attained the worlds of Indra, O Bhārata; whoever bathes in the Payoṣṇī will attain the same world as Gaya.

3.121.14 Therefore, O king of kings, O sinless protector of the earth, you along with your brothers should bathe here and you shall be cleansed of all sin.

3.121.15 Vaiśaṃpāyana said: Having bathed in the Payoṣṇī with his brothers, that best of men, the radiant and sinless one, proceeded along with his brothers to Mount Vaidūrya and the great river Narmadā.

3.121.16 There the venerable sage Lomaśa described to him all the charming sacred fords here and there, O lord of the people.

3.121.17 As was proper and as inclination led, he journeyed with his brothers, repeatedly giving wealth by the thousands to brāhmaṇas.

3.121.18 Lomaśa said: One attains the same world as the gods and also as kings, O son of Kuntī, by seeing Mount Vaidūrya and descending into the Narmadā.

3.121.19 This is the junction of the Tretā and Dvāpara ages, O best of men; by reaching this place, O son of Kuntī, one is freed from all sins.

3.121.20 This is the place of Śaryāti's sacrifice that shines forth, my dear; here Kauśika directly drank soma together with the Aśvins.

3.121.21 The great Bhārgava, mighty in austerity, also became angry with great Indra; the powerful Cyavana paralyzed Vāsava, and he also won Sukanyā as his wife, as if she were a princess.

3.121.22 Yudhiṣṭhira said: How was the blessed chastiser of Pāka paralyzed by him? And why did that Bhārgava of great austerity become angry?

3.121.23 And how did he make the two Nāsatyas drinkers of soma, O brahman? Let the venerable one tell me all of this exactly as it happened.

3.122.1 Lomaśa said: The son of the great seer Bhṛgu was Cyavana, a Bhārgava; full of great splendour, he performed austerity near a lake.

3.122.2 Standing motionless like a post, full of great energy, O Pāṇḍava, he stood for very many ages in one place, O lord of the people.

3.122.3 The sage became an anthill, covered over with creepers; in the course of a great length of time, O king, he was filled with ants.

3.122.4 Thus covered over, the wise one looked in every way like a lump of clay; yet he performed austerity, O king, enclosed within the anthill.

3.122.5 Then, after a long time, a king named Śaryāti came to this delightful, excellent lake for recreation.

3.122.6 He had four thousand women as his retinue, and one fair daughter named Sukanyā, O Bhārata.

3.122.7 She, surrounded by her companions and adorned with all ornaments, while wandering about came upon the anthill of the Bhārgava.

3.122.8 That fair-toothed one sported there with her companions, gazing at the charming forest trees and gathering flowers.

3.122.9 Drunk with beauty, youth, desire, and pride, she broke off the supremely flowering branches of the forest trees.

3.122.10 The wise Bhārgava saw her, alone without her companions, clad in a single garment, adorned with jewels, moving like a flash of lightning.

3.122.11 Watching her in the solitude, he of supreme radiance was pleased; the brahmarṣi with emaciated throat, endowed with the power of austerity, spoke to that lovely one—but she did not hear him.

3.122.12 Then Sukanyā, seeing the eyes of the Bhārgava shining in the anthill, overcome by curiosity and a confusion of mind, took a thorn—

3.122.13 saying "What indeed is this?" she pierced his eyes. He became furious when his eyes were pierced by her, filled with supreme wrath; thereupon he caused the army of Śaryāti to be obstructed in their excretion and urination.

3.122.14 Then, with excretion and urination blocked, the army suffering from the obstruction—seeing them in such a state, the king asked them about it.

3.122.15 "Who today has done wrong here to the great-souled Bhārgava, who is ever devoted to austerity, who is old, and who is especially irascible? Tell me the truth at once, whether it was done knowingly or unknowingly."

3.122.16 All the soldiers said to him: "We do not know of any wrong done by us; by all means and as you please, may Your Highness find that out."

3.122.17 Then that guardian of the earth, with gentle and also severe questioning, himself asked his circle of friends; but they too did not know.

3.122.18 Then, seeing the army afflicted with the obstruction and the suffering, and her father in distress, Sukanyā said this:

3.122.19 "While I was roaming here I saw in the anthill a blazing being, recognised by me like a firefly; that one was pierced by me from close by."

3.122.20 Hearing this, Śaryāti swiftly ran to the anthill; there he saw the Bhārgava, great in austerity and great in age.

3.122.21 Then with folded hands the lord of the earth besought him for his army's sake: "What was done to you by a young girl in ignorance—that you ought to forgive."

3.122.22 Then Cyavana the Bhārgava spoke to that guardian of the earth, saying of her who was endowed with beauty and nobility, overcome by the force of greed and delusion:

3.122.23 "Upon receiving her, your daughter, for myself, O king, I will forgive—O guardian of the earth, I tell you this truthfully."

3.122.24 Comprehending the words of the seer, Śaryāti, without deliberation, gave his daughter to that great-souled Cyavana.

3.122.25 And having received that maiden, Cyavana became pleased; the king, having obtained his grace, departed again with his army.

3.122.26 Sukanyā too, having obtained that austere man as her husband, blameless one, constantly attended upon him with devotion, austerity, and self-discipline.

3.122.27 That fair-faced one, devoted to the sacred fires and to guests, free from envy, quickly pleased Cyavana.

3.123.1 Lomaśa said: Then, after some time had passed, O king, the two Aśvins among the gods saw Sukanyā as she had bathed, her garments loose and open.

3.123.2 Seeing her of beautiful limbs, like the daughter of a king of the gods, the two Nāsatyas, the Aśvins, approached her swiftly and said this:

3.123.3 "Whose are you, O fair-thighed one, and what are you doing in the forest? We two wish to know about you, O auspicious one—tell us about yourself, O beautiful one."

3.123.4 Then Sukanyā, modestly dressed, addressed those two foremost of gods: "Know me to be the daughter of Śaryāti and the wife of Cyavana."

3.123.5 The two Aśvins then laughed and spoke to her again: "How is it, fair one, that your father gave you in marriage to one who had already passed his prime?"

3.123.6 "You shine in the midst of this forest like a flash of lightning in the clouds. We see none equal to you even among the celestials, O passionate one."

3.123.7 "Adorned with all ornaments and clad in the finest garments, you would shine splendidly, O blameless-limbed one — not thus smeared with mud and filth."

3.123.8 "Why, being what you are, do you attend upon a husband shriveled by old age, O fair one — one excluded from the pleasures of love?"

3.123.9 "One incapable of protection or sustenance, O bright-smiling one — it would be well to abandon Cyavana and choose one of us as a husband, O you who are like the offspring of gods. Do not let your youth go to waste."

3.123.10 Thus addressed, Sukanyā said to those two gods: "I am devoted to Cyavana as my husband — do not think otherwise of me."

3.123.11 The two then spoke to her again: "We are the foremost physicians of the gods. We shall make your husband young and handsome."

3.123.12 "Then choose one among us three — your husband included — and convey this offer to him, O fair-faced one."

3.123.13 At their word, O king, she approached the son of Bhṛgu and reported to that descendant of Bhṛgu what the two had said.

3.123.14 Hearing that, Cyavana said to his wife: "Let it be done." Permitted by her husband, she then said: "Let it be done."

3.123.15 The Aśvins, hearing her words of consent, said to that princess: "Let your husband enter the waters."

3.123.16 Then Cyavana quickly entered the waters, seeking a new form. The two Aśvins also, O king, entered that lake, O lord.

3.123.17 After a moment, all three emerged from that lake bearing divine forms — all young, wearing polished earrings, all alike in appearance, gladdening the heart.

3.123.18 All three together said: "Choose one of us, O beautiful one, as the husband you desire, O auspicious and fair-complexioned one. Whomever your heart inclines to, him choose, O most lovely one."

3.123.19 She observed all three standing there with identical forms, and the blessed one, resolving in her mind and understanding, chose her own husband.

3.123.20 Cyavana, having regained his wife and the youth and form he had desired, was delighted, and that great-spirited one spoke these words to the two Nāsatyas:

3.123.21 "As I, though old, have been made by you endowed with beauty and youth, and have regained this my wife —"

3.123.22 "— therefore, with affection, I shall make you both drinkers of soma, even before the eyes of the king of gods. This I declare to you in truth."

3.123.23 Hearing that, those two, with gladdened hearts, departed to heaven. Cyavana and Sukanyā also sported together like two celestials.

3.124.1 Lomaśa said: Then, having heard that Cyavana had been restored to his prime, Śaryāti was overjoyed and came with his army to the hermitage of Bhṛgu's descendant.

3.124.2 Seeing Cyavana and Sukanyā, who looked like two children of the gods, king Śaryāti rejoiced as if he had gained the entire earth.

3.124.3 Honored by that seer, the lord of the earth sat down with his wife and the great-minded one engaged in auspicious conversation.

3.124.4 Then the descendant of Bhṛgu, consoling him, O king, said: "I shall perform a sacrifice for you, O king — make ready the materials."

3.124.5 Then Śaryāti, lord of the earth, most greatly delighted, O great king, honored that word of Cyavana.

3.124.6 On an auspicious day fit for sacrifice, Śaryāti had an excellent sacrificial hall constructed, filled with every desired abundance.

3.124.7 There the descendant of Bhṛgu, Cyavana, officiated at the sacrifice for that king. And there were wonders there — hear them from me.

3.124.8 Cyavana then took the soma portion for the two divine Aśvins, but Indra tried to stop that cup being taken for them.

3.124.9 Indra said: "Both these Nāsatyas are not worthy of soma — such is my opinion. Being physicians to the sons of gods by their function, they are not entitled to it."

3.124.10 Cyavana said: "Do not despise those two great souls, superior in beauty and worth, O Maghavan, who made me ageless as if among the immortals."

3.124.11 "Apart from you and the other gods — how could they not deserve the soma feast? Know the Aśvins too as gods, O Indra, O destroyer of citadels."

3.124.12 Indra said: "They are healers, doers of tasks, who assume forms at will and roam the mortal world — how can they be worthy of soma here?"

3.124.13 Lomaśa said: When Vāsava kept repeating this same argument, the descendant of Bhṛgu, disregarding Śakra, took the cup.

3.124.14 Then the god who had slain Bala, seeing him about to take that excellent soma for the Aśvins, spoke these words:

3.124.15 "If you yourself take the soma for those two, I will hurl at you my thunderbolt, fearsome and unequalled in form."

3.124.16 Thus addressed, the descendant of Bhṛgu, smiling, looked at Indra and took, according to the proper rite, the excellent soma cup for the Aśvins.

3.124.17 Then the lord of Śacī hurled his fearsome thunderbolt at him, but the descendant of Bhṛgu paralyzed his arm as it was about to strike.

3.124.18 Having paralyzed him, Cyavana, of surpassing splendor, poured oblations into the fire with mantras, intent on performing a rite and ready to harm the god.

3.124.19 Then from the power of that seer's austerities there arose from the rite a mighty being named Mada — a great asura of immense valor and vast body, whose form could not be described by gods or demons alike.

3.124.20 His mouth was terrifying and immense, with sharp-tipped teeth; one of his jaws rested on the earth and the other reached up to the sky.

3.124.21 His four long fangs each measured a hundred times a hundred leagues, while his other teeth were ten leagues each, shaped like ramparts and appearing like the tips of spears.

3.124.22 His two arms, like mountains, stretched ten thousand leagues each; his eyes resembled the sun and moon; his face was like that of Death himself.

3.124.23 He licked his mouth with a tongue flickering like lightning, his jaws gaping wide, his glance terrible, as if swallowing the entire world by force.

3.124.24 Enraged and about to devour him, he charged at the performer of a hundred sacrifices with his mighty and fearsome form, making all the worlds resound with his roar.

3.125.1 Lomaśa said: Seeing Mada of the dreadful mouth, coming to devour him with jaws agape like Death himself, the god of a hundred sacrifices —

3.125.2 — his arm already paralyzed with fear, repeatedly licking the corners of his mouth, the king of the gods then spoke to Cyavana, oppressed by fear:

3.125.3 "The Aśvins shall be worthy of soma from this day forward, O descendant of Bhṛgu. This word I speak to you truly, O brahmin."

3.125.4 "Let your undertaking not be in vain — this shall be the highest rule henceforth. I know, O seer among brahmins, that you will not act falsely."

3.125.5 "Just as the Aśvins have this day been made worthy of soma by you, O descendant of Bhṛgu, may your power shine even more brightly."

3.125.6 "And may the fame of Sukanyā's father spread through the world — it is for this that I arranged this manifestation of your power. Therefore be gracious to me; let this be as you wish."

3.125.7 When Śakra had spoken thus to the great-souled Cyavana, his anger quickly departed and he released the destroyer of citadels.

3.125.8 And the mighty one divided Mada, O king, distributing him repeatedly — as previously created — among wine, women, dice, and the hunt.

3.125.9 Having thus dispersed Mada, and having satisfied Śakra with the soma, and having officiated at that king's sacrifice with the Aśvins included among the gods —

3.125.10 — having made his power known throughout all the worlds, that best of speakers then sported in the forest with the devoted Sukanyā.

3.125.11 This lake of his, O king, resounds with the chanting of twice-born men and shines with glory. Here you should satisfy the ancestors and the gods together with your brothers.

3.125.12 Having seen this, O lord of the earth, O Bhārata, and reaching the Saindhava forest with its sandy shallows, behold the streams. O great king, touch the water at all the lotus pools.

3.125.13 The Ārcīka mountain is indeed the abode of the wise, ever fruitful, ever flowing, the supreme station of the Maruts. These hundreds of sacred shrines here belong to the thirty gods, O Yudhiṣṭhira.

3.125.14 This is the sacred ford of the Moon, worshipped by seers — the Vaikhānasa sages and likewise the Vālakhilyas attend upon it.

3.125.15 The three sacred peaks and the three springs — circumambulate all of them and touch the waters as you wish.

3.125.16 Here, O son of Kuntī, O lord of men, Śaṃtanu, Śunaka, and both Nara and Nārāyaṇa have attained the eternal abode.

3.125.17 Here the gods who dwell eternally, and the ancestors, practised austerities on the Ārcīka mountain along with the great seers — worship them here, O Yudhiṣṭhira.

3.125.18 Here the sages partook of the ritual rice-cakes, O lord of peoples. The Yamunā with its inexhaustible stream is here, and Kṛṣṇa is engaged in austerities in this place.

3.125.19 The twins, Bhīmasena, Kṛṣṇā — all of us will go there, O crusher of enemies, lean and deeply practised in austerities.

3.125.20 This is the sacred spring of Indra, O lord of men, where Dhātṛ, Vidhātṛ, and Varuṇa came in ancient times.

3.125.21 Here they dwelt, O king — forbearing and supremely righteous; this finest of mountains is auspicious for those of friendly and upright mind.

3.125.22 This is that Yamunā, O king, attended upon by hosts of royal sages, adorned with many sacrifices, O king — holy, dispelling the fear of sin.

3.125.23 Here king Māndhātā, the great archer, himself performed sacrifice; and Sahadeva, O son of Kuntī, and Somaka, the foremost of the generous, also did so.

3.126.1 Yudhiṣṭhira said: "Māndhātā, that tiger among kings, is renowned throughout the three worlds — how was he born, O great brahmin? That best of kings, the son of Yuvanāśva, of boundless splendor — how did he attain this supreme eminence?"

3.126.2 "The three worlds were subject to him like those of the great-souled Viṣṇu — I wish to hear the deeds of that wise one."

3.126.3 "And how did the name Māndhātā come to him who equals Śakra in splendor, and whose valor was unmatched? For you are skilled in narrating."

3.126.4 Lomaśa said: "Listen attentively, O king, to how the name Māndhātā of that great-souled king is sung throughout the worlds."

3.126.5 "Yuvanāśva, lord of the earth, sprung from the lineage of Ikṣvāku, O guardian of the earth, performed sacrifices with abundant gifts."

3.126.6 "Having performed a thousand horse sacrifices, that best of those who uphold dharma, and also other foremost and various sacrifices with ample gifts —"

3.126.7 "— yet that great-souled royal seer, firm in his vows, remained without a son; he entrusted the kingdom to his ministers and took to living in the forest."

3.126.8 "Uniting himself with his own self by the rule prescribed in scripture, his heart parched with thirst, he entered the hermitage of Bhṛgu."

3.126.9 "That very night, O lord of kings, the great-souled son of Bhṛgu, the great seer, performed a rite for the sake of a son for Saudyumni."

3.126.10 "A great jar filled with water consecrated by mantras stood there, O lord of kings, having been prepared beforehand with concentrated intent — by drinking from it, the wife of him would give birth to a son equal to Śakra."

3.126.11 "Having placed that jar on the altar, the great seers fell asleep, wearied from their vigil through the night; and Saudyumni, passing them by —"

3.126.12 "— the king, parched of throat, sorely tormented by thirst, craving water, entered that hermitage exhausted and begged for water."

3.126.13 "As he, exhausted, cried out with his parched throat, no one then heard him — like the cry of a bird."

3.126.14 Then seeing that water-filled pot, the king rushed toward it swiftly, drank the water, and set it down.

3.126.15 Having drunk the cool water, that wise king — tormented by thirst — attained relief and became greatly content at that moment.

3.126.16 Then those seers, together with the lord of the gods, awoke and all of them saw that the pot was empty of water.

3.126.17 Assembled together they asked, "Whose deed is this?" Yuvanāśva, speaking truth, admitted, "It was I."

3.126.18 "This was not right," said the blessed Bhārgava to him then. "Those waters were stored for the purpose of a son, charged with the power of austerity."

3.126.19 "By me here was sacred power infused through terrible austerity, for the sake of your son, O royal sage of great strength and valor."

3.126.20 "One who would be mighty in strength and valor, endowed with the power of asceticism, who could by his prowess send even Indra to the abode of Yama."

3.126.21 "By this rite, O king, was this prepared by me — the drinking of the water by you, O king, was indeed an improper act done today."

3.126.22 "But now it is not possible for us to undo this otherwise — surely this was wrought by fate, that you acted in this way."

3.126.23 "Those waters which you drank when thirsty, O great king, consecrated with sacred rites and mantras, charged with the power of my exalted austerity — from those waters you yourself shall beget a son of such prowess."

3.126.24 "We shall perform for you in that matter a most wondrous sacrificial rite, so that you, the valiant one, shall beget a son equal to Indra."

3.126.25 Then, when a full hundred years had elapsed, a son burst forth from the left side of that great-souled king, like a second sun.

3.126.26 The one of great radiance came forth, and death did not enter Yuvanāśva the lord of men — that seemed a marvel indeed.

3.126.27 Then Indra of great splendor came desiring to see him, and placed his index finger into the infant's mouth.

3.126.28 "This one shall suckle me" — thus declared the wielder of the thunderbolt, and the gods together with Indra gave the child the name Māndhātṛ.

3.126.29 That infant, having tasted the finger given by Indra, grew, O lord of the earth, thirteen kiṣkus in a single day.

3.126.30 The Vedas along with the Dhanurveda, and the divine weapons, approached him as master, O great king, coming to him in all ways merely by his thought.

3.126.31 The bow named Ājagava, the arrows sprung from horns, and an impenetrable armor — all these immediately came to attend upon him.

3.126.32 He was consecrated by bountiful Indra himself, O Bhārata, and by righteousness he conquered the three worlds with strides like Viṣṇu.

3.126.33 The unstoppable wheel of that great soul set in motion, and jewels of their own accord came to attend upon the royal sage.

3.126.34 This earth full of wealth was his, O lord of the earth, and by him were performed many and varied sacrifices with abundant ritual fees.

3.126.35 Having built altars and having attained abundant merit, that one of immeasurable radiance, O king, won a half-share of Indra's throne.

3.126.36 In a single day this steadfastly righteous wise one conquered, by mere command, the earth with all its jewel-bearing oceans and cities.

3.126.37 By his sacrificial fire-altars, O great king, of those rites with lavish gifts, the four-cornered earth was filled — there was nothing left uncovered.

3.126.38 By that great-souled one, they say, O great king, ten thousand lotus-thousands of cows were given to the brahmins.

3.126.39 By that great-souled one, during a twelve-year drought, rain was caused to fall for the growth of crops, before the very eyes of the thunderbolt-bearer.

3.126.40 By him the great lord of Gāndhāra, born of the Soma lineage, who roared like a great cloud, was overcome and slain with arrows.

3.126.41 The four kinds of subjects were conquered by him, O king, that great-souled one; by his self-austerity were the worlds also established in his splendor.

3.126.42 Here is that divine sacrificial ground, the site of that one radiant as the sun — behold it in the most sacred region, in the midst of Kurukṣetra.

3.126.43 All this has now been told to you — the great deeds of Māndhātṛ and his wondrous birth, O lord of the earth, which you asked me about.

3.127.1 Yudhiṣṭhira said: Of what valor was that king Somaka, O best of speakers? I wish to hear in truth his deeds and his power.

3.127.2 Lomaśa said: O Yudhiṣṭhira, there was a righteous king named Somaka. He had a hundred wives of equal standing, O king.

3.127.3 That lord of the earth, though striving with great effort among them, could not obtain even a single son even over a great span of time.

3.127.4 Once, for that aged one striving with effort, a son named Jantu was born among that assembly of a hundred women.

3.127.5 All the mothers constantly surrounded that newborn and sat attending him, setting aside their pleasures, O lord of the people.

3.127.6 Then once an ant bit Jantu on the buttock, and the child, bitten, cried out, O king, in that pain.

3.127.7 Then all those mothers, deeply distressed, cried out together, surrounding Jantu, and there arose a tumultuous noise.

3.127.8 That distressed cry was suddenly heard by the lord of the earth, seated in the midst of his council of ministers along with his priests.

3.127.9 The king then sent someone asking "What is this?" and the chamberlain reported to him what had occurred regarding his son.

3.127.10 Rising in haste, Somaka the subduer of enemies entered the inner apartments together with his ministers and consoled his son.

3.127.11 Having consoled the son, the king departed from the inner apartments, O king, and sat down together with his officiating priests and ministers.

3.127.12 Somaka said: Shame on having only one son here! Sonlessness would be better. From the perpetual anxiety of all beings, having only one son is pure grief.

3.127.13 "This hundred of wives, O brahmin, was taken by me after careful selection, O lord, desiring sons, yet there is no offspring from them."

3.127.14 "Somehow one son, this Jantu, has been born to me despite my striving among all of them — what greater sorrow is there than this?"

3.127.15 "My age has passed together with my wives, O best of twice-born ones; the lives of all these women depend upon this one son of mine here."

3.127.16 "Is there any appropriate action, whether great or small, whether difficult or not, by which I might have a hundred sons?"

3.127.17 The priest said: There is indeed such an action by which you could have a hundred sons. If you are able to do it, then I shall tell you, Somaka.

3.127.18 Somaka said: Whether it is to be done or not to be done, if by it a hundred sons could be had — know that it is as good as done. Let the revered one tell me.

3.127.19 The priest said: Sacrifice with Jantu, O king, in a rite spread out by me. Then a glorious hundred sons will be yours before long.

3.127.20 When the omentum is being offered and the mothers smell the smoke, they will then bear sons of very great valor for you.

3.127.21 "And Jantu himself will again be born as your son in that very womb, and a golden mark will appear on his right side."

3.128.1 Somaka said: O brahmin, whatever must be done and in whatever manner — do it just so. Desiring sons, I shall do all that you say.

3.128.2 Lomaśa said: Then he caused Somaka to sacrifice with Jantu as the offering. But the mothers by force tried to pull away their son, overcome with compassion.

3.128.3 Crying out "Alas, we are slain!" filled with intense grief, the mothers pulled him back by the right hand, but the sacrificial priest too pulled by taking hold of the left hand.

3.128.4 Like distressed osprey-birds — having pulled away that son, he slew him according to the rite and offered his omentum into the fire.

3.128.5 When the omentum was being offered, the mothers smelled the aroma and swooned suddenly to the ground in anguish, O delight of the Kurus; and all those royal women then conceived.

3.128.6 Then, within ten months, O lord of the people, a full hundred sons were born among all those wives of Somaka, O Bhārata.

3.128.7 Jantu was born again as the eldest, in his own mother, O Bhārata. He was dear to all of them in a way that no other natural sons were.

3.128.8 And that golden mark was there on his right side. Among that hundred sons he was preeminent, endowed with virtues.

3.128.9 Then that teacher of Somaka departed to the highest world. And when time had passed, Somaka too departed to the beyond.

3.128.10 And then he saw him being tormented in a terrible hell. He asked him: "For what reason are you being cooked in hell, O twice-born one?"

3.128.11 That teacher, being tortured greatly by fire, said to him: "You were caused to sacrifice by me, O king — this is the fruit of that action."

3.128.12 Hearing this, that royal sage said to the king of dharma: "I shall enter here — let my officiating priest be freed. For my sake this blessed one is being burned in the fire of hell."

3.128.13 Dharma said: No one else ever experiences the fruit of the doer's act, O king. These rewards are seen as yours, O best of the generous.

3.128.14 Somaka said: I do not desire the meritorious worlds without this speaker of sacred wisdom. I wish to dwell with him in the abode of the gods.

3.128.15 "Or in hell, O king of dharma, I am indeed equal to him in this deed. Let the fruit of merit and demerit be equal for us both, O god."

3.128.16 Dharma said: If such is your desire, O king, then enjoy his fruit together with him for equal time; thereafter you shall attain a good destination along with him.

3.128.17 Lomaśa said: That lotus-eyed king did all this accordingly, and once again won his own auspicious worlds earned by his deeds — together with that brahmin teacher, he who was dear to his guru.

3.128.18 This is that holy hermitage, this one that shines before us. A patient man who dwells here for six nights attains a good passage.

3.128.19 In this place too, O king of kings, we shall dwell free from fever for six nights with controlled minds. Make yourself ready, O foremost of the Kurus.

3.129.1 Lomaśa said: In this place, O king, Prajāpati himself formerly performed a satra called Iṣṭīkṛta, lasting a thousand years.

3.129.2 And Ambarīṣa, son of Nābhāga, performed sacrifices along the Yamunā; through sacrifices and through austerity he attained the highest perfection.

3.129.3 This region of the Nāhuṣa sacrifices is the most sacred, O king — here he sacrificed and gave away ten padmas to those assembled at the rite.

3.129.4 Behold here this sacrificial ground of Yayāti, the universal sovereign, O son of Kuntī, the one of immeasurable energy who rivaled Indra.

3.129.5 Behold the earth covered over with fires of various forms, as if sinking, overwhelmed by the sacrificial acts of Yayāti.

3.129.6 Here is the śamī tree with a single leaf; that is the finest śaraka reed. Behold these lakes of Rāma; behold the hermitage of Nārāyaṇa.

3.129.7 This, O lord of the earth, is the retreat of the son of Ṛcīka, the one of immeasurable energy, who wanders the earth through his yogic powers, at Raupyā.

3.129.8 Here, O delight of the Kurus, hear from me the lineage recitation — what the piśācī adorned with mortars spoke.

3.129.9 "Having eaten curds at Yugaṃdhara and having dwelt at the place of Acyuta, and likewise having bathed at Bhūtilaya, you wish to dwell there with your sons."

3.129.10 "Having dwelt here one night, if you will stay a second — what happened during the day shall happen differently for you at night."

3.129.11 Here, O best of the Bhāratas, we shall spend the night today — for this, O son of Kuntī, is the gateway to Kurukṣetra, O Bhārata.

3.129.12 Here indeed, O king, King Yayāti, son of Nahuṣa, performed sacrifices with many jewel-rich rites, at which even Indra was gladdened.

3.129.13 This is called Plakṣāvaraṇa, the sacred ford of the Yamunā; the wise declare this to be the gateway to the vault of heaven.

3.129.14 Here, O dear one, the great sages who have performed Sārasvata sacrifices, bearing the sacrificial post and the mortar, proceed to the final ablution bath.

3.129.15 Here indeed King Bharata released the consecrated horse — the dark-spotted steed — having won the earth by righteousness more than once.

3.129.16 Here too, O tiger among men, Marutta performed the highest sacrifice session, presided over by Saṃvarta, foremost among divine sages.

3.129.17 By touching the sacred waters here, O king of kings, one beholds all the worlds; and by duly touching them, O Bhārata, one is purified of all evil deeds.

3.129.18 Vaiśaṃpāyana said: There, having bathed along with his brothers and being praised by the great sages, the foremost of the Pāṇḍavas spoke these words to Lomaśa.

3.129.19 "I behold all the worlds by the power of austerity, O you whose valor is truth; standing here I see the foremost of Pāṇḍavas, the white-horsed Arjuna."

3.129.20 Lomaśa said: Even so, O mighty-armed one, the great sages see this; behold this holy Sarasvatī, adorned with Ekaśaraṇa.

3.129.21 Bathing here, O best of men, one becomes cleansed of sin; here the divine sages, the sages, O son of Kuntī, and the royal sages as well, have worshipped with Sārasvata sacrifices.

3.129.22 This is the altar of Prajāpati, extending five yojanas on all sides — this is the sacred field of Kuru the great soul, devoted to sacrifice.

3.130.1 Lomaśa said: Here, O Bhārata, mortals go to heaven by performing austerities; men desiring death, O king, come here by the thousands.

3.130.2 For such was the blessing pronounced long ago by Dakṣa when he sacrificed — those who die here are truly men who have conquered heaven.

3.130.3 This is the holy, divine Sarasvatī, the river of plentiful waters; and this, O lord of the people, is called Vinaśana, the disappearance of the Sarasvatī.

3.130.4 This is the gateway to the realm of the Niṣādas, out of hatred for whom the Sarasvatī entered the earth — for the river said, "May the Niṣādas not know me."

3.130.5 This is Camasodbheda, where the Sarasvatī becomes visible again, where the divine, holy rivers flowing to the sea converged upon her.

3.130.6 This is the great sacred ford of the Sindhu where Lopāmudrā, O subduer of foes, met and chose Agastya as her husband.

3.130.7 This is the sacred ford called Prabhāsa, O you who shine like the sun — the beloved holy shrine of Indra, pure and destroying sin.

3.130.8 Here is seen the excellent sacred ford named Viṣṇupada; and this is the lovely river Vipāśā, supremely purifying.

3.130.9 Here indeed the blessed sage Vasiṣṭha, overcome by grief for his son, bound himself and fell, but rose again unbound — hence the river Vipāśā, "the freed from bonds."

3.130.10 This is the entirely holy region of Kāśmīra, O subduer of foes, inhabited by great sages — behold it together with your brothers.

3.130.11 Here took place the dialogue of all the northern sages, and of Nahuṣa, and of Agni, and of Kāśyapa as well, O Bhārata.

3.130.12 This, O great king, is the gateway that leads to Mānasa lake; the land in the middle of this mountain was established by the glorious Rāma.

3.130.13 This is the renowned Vāṭikaṣaṇḍa grove — of true valor — the gateway which one who has not surpassed the Videhas and the northerners does not approach.

3.130.14 This is the place called Ujjānaka, where the peaceful Yavakrī dwelt, and where the blessed sage Vasiṣṭha resided together with Arundhatī.

3.130.15 And this is the lake Kuśavān where the lotus blossoms; and here too is the hermitage where the wrathless Rukmiṇī was pacified.

3.130.16 The confluence of the Samādhī rivers you have heard of, O son of Pāṇḍu — you shall behold it, O great king, and also the great mountain Bhṛgutuṅga.

3.130.17 And the rivers Jalā and Upajalā near the Yamunā — it was here that Uśīnara, having sacrificed, surpassed even Vāsava in merit.

3.130.18 To test that king at his divine assembly, both Vāsava and Agni, O lord of the people, came to King Uśīnara, O Bhārata.

3.130.19 Desiring to examine the great-souled Uśīnara, those two boon-givers — Indra taking the form of a hawk and Agni the form of a pigeon — came to his sacrifice.

3.130.20 The pigeon, seeking refuge out of fear of the hawk, came to the king's thigh and pressed itself there, O king, tormented by fear and seeking shelter.

3.131.1 The hawk said: All rulers of the earth proclaim you alone to be righteous of soul, O king — why then do you wish to perform an act contrary to dharma?

3.131.2 The eating of this prey is ordained for me, O king, as I am tormented by hunger — do not deprive me of it; by clinging to one form of dharma you have abandoned dharma altogether.

3.131.3 The king said: This bird, terrified in form, seeking protection, frightened of you, O great twice-born, has come to me clinging to life.

3.131.4 For one who has thus come here seeking refuge — not granting protection to this pigeon would be the greatest adharma; what do you see in this, O hawk?

3.131.5 This pigeon, trembling and distressed, is seen to be seeking life by coming to me, O hawk — to abandon him is blameworthy.

3.131.6 The hawk said: All beings arise from food, O lord of the earth; through food they grow, and by it creatures live.

3.131.7 One may live for a long time even after relinquishing what is hard to abandon; but giving up food, one cannot sustain life for long.

3.131.8 Today, deprived of my prey, O lord of the people, my life-breath will leave this body and travel the path of no return.

3.131.9 If I die, O righteous one, my wife and children will perish; by protecting this pigeon you will destroy many lives.

3.131.10 A dharma that obstructs another dharma is no dharma — that is pseudo-dharma; but dharma that does not conflict with another dharma — that, O you of true valor, is true dharma.

3.131.11 When duties conflict, O lord of the earth, one should weigh what is greater and what is lesser, and practice whichever dharma causes no obstruction to others.

3.131.12 Having determined what is weightier and what is lighter in deciding between dharma and adharma, follow whichever is the greater, O king — thus make your determination of dharma.

3.131.13 The king said: You speak with much that is auspicious and good, O best of birds — are you Suparṇa, king of birds? You are certainly a knower of dharma, without doubt; for you speak much that is varied and full of dharma.

3.131.14 I perceive that there is nothing unknown to you; yet how do you consider it right to abandon one who is seeking refuge?

3.131.15 Your purpose in this undertaking is to obtain food, O bird, and that may be accomplished otherwise — and indeed greater food may be obtained by you.

3.131.16 A bull, or a boar, or a deer, or even a buffalo — let whichever you desire be prepared for you today, or whatever else you may wish for.

3.131.17 The hawk said: I do not eat boar, nor bull, nor various kinds of deer, O great king — what use is such food to me?

3.131.18 But the prey ordained for me by fate, O bull among kṣatriyas — release it to me, O lord of the earth; give me this very pigeon.

3.131.19 Hawks eat pigeons — this is the eternal order of things; O king, knowing this path, do not climb a plantain trunk expecting fruit.

3.131.20 The king said: O hawk, O honored by flocks of birds, rule the prosperous kingdom of the Śibis, or take whatever you desire — I will give you everything, but not this bird, O hawk, who has come seeking refuge.

3.131.21 Whatever act would make you relinquish this one, tell me, O best of birds — I will do it; for I will not give up this little pigeon.

3.131.22 The hawk said: O Uśīnara, O lord of men, if you have such love for this pigeon — then cut flesh from your own body and weigh it against the pigeon in the balance.

3.131.23 When your flesh equals the pigeon's weight in the balance, O king, then give that to me — that will be my satisfaction.

3.131.24 The king said: I consider it a favor, O hawk, that you solicit me thus; therefore I will give you today my own flesh weighed in the balance.

3.131.25 Lomaśa said: Then the king, a supreme knower of dharma, cut flesh from his body and placed it on the scale against the pigeon, O son of Kuntī, O illustrious one.

3.131.26 But the pigeon, when weighed in the balance, outweighed the flesh; so King Uśīnara cut more flesh and added it again.

3.131.27 When no more flesh could be found equal in weight to the pigeon, then that one, his flesh cut away, climbed upon the scale himself.

3.131.28 The hawk said: I am Indra, O knower of dharma, and this pigeon is Agni, the carrier of oblations — we two came to your sacrificial arena wishing to examine you in dharma.

3.131.29 The flesh that has been cut from your limbs, O lord of the people — this your radiant fame will pervade all the worlds.

3.131.30 For as long as men in this world shall tell of you, O king, so long shall your fame and your worlds endure — eternal.

3.131.31 Lomaśa said: Behold, O son of Pāṇḍu, the abode of that great-souled king — see it together with me; it is holy and releases one from sin.

3.131.32 Here the gods and the eternal sages are ever seen, O king, by virtuous brāhmaṇas of great souls.

3.132.1 Lomaśa said: He who is celebrated on earth as a knower of sacred lore and of foremost intellect — Auddālaki Śvetaketu — behold his holy hermitage, O lord of men, adorned with ever-fruitful trees grown from the earth.

3.132.2 Here Śvetaketu directly beheld Sarasvatī in human bodily form; "I shall master sacred speech" — so saying to Sarasvatī, Śvetaketu addressed her.

3.132.3 At that time, the two foremost knowers of Brahman — maternal uncle and nephew — were present: Aṣṭāvakra the son of Kahoḍa, and Auddālaki Śvetaketu, O king.

3.132.4 Those two brāhmaṇas, uncle and nephew, entered the sacrificial arena of the king of Videha, that lord of the earth, and in debate subdued the immeasurable Bandin.

3.132.5 Yudhiṣṭhira said: What was the power of that brāhmaṇa who thus subdued Bandin? How did Aṣṭāvakra come to be as he was? Tell me all of this truly, O Lomaśa.

3.132.6 Lomaśa said: There was one devoted disciple of Uddālaka, named Kahoḍa, O king, who served his teacher obediently and studied for a long time.

3.132.7 Yet the brāhmaṇa students surpassed him in learning; and knowing this slight, his teacher at once gave him both sacred knowledge and his own beautiful daughter Sujātā as wife.

3.132.8 A child like fire formed in her womb; while still in the womb that child then spoke to its father who was studying: "All night long you study — but, Father, this does not seem to me to be going rightly."

3.132.9 Reproached thus in the midst of his students, the great sage cursed that child in his womb in anger: "Because you speak while still in the belly, therefore you shall be crooked in eight places."

3.132.10 And so he was born crooked — the great sage renowned as Aṣṭāvakra, "crooked in eight places." His maternal uncle was Śvetaketu, who was equal to him in age.

3.132.11 But Sujātā, then oppressed by the growing child in her womb and in need of wealth, took her husband aside in private, and having conciliated him, she said to him in his poverty.

3.132.12 "What shall I do without wealth, O great sage? This is my tenth month; you have not a single possession, O you who are to be a father — with which I might cross this difficulty."

3.132.13 Thus addressed by his wife, Kahoḍa went to Janaka for wealth; but there he was subdued by Bandin, skilled in debate, and the brāhmaṇa was drowned in the waters.

3.132.14 Then Uddālaka, hearing that he had been drowned in the water after being vanquished in debate by the sūta, said to Sujātā there and then: "This matter must be concealed from Aṣṭāvakra."

3.132.15 She guarded that secret exceedingly well; even after his birth, the brāhmaṇa [Aṣṭāvakra] did not come to know of it; and Aṣṭāvakra regarded Uddālaka as a father and Śvetaketu as a brother.

3.132.16 Then in the twelfth year, Śvetaketu pulled Aṣṭāvakra away by the hand as he sat weeping on his father's lap, and said to him: "This is not your father's lap."

3.132.17 The harsh words spoken by him then lodged in his heart as profound sorrow. Going home, weeping, he asked his mother: 'Where indeed is my father?'

3.132.18 Then Sujātā, overwhelmed with grief and afraid of the curse, revealed everything in full. Knowing the entire truth from his mother, that brahmin then addressed Śvetaketu.

3.132.19 'Let us go to the sacrifice of King Janaka — his sacrifice is said to be full of wonders. We shall listen to the debates among the brahmins there and partake of the finest food; we shall gain discernment, for the sound of the Veda there is auspicious and gentle.'

3.132.20 So those two — uncle and nephew — went to the opulent sacrifice of King Janaka. Aṣṭāvakra, encountering the king on the road and being turned away, spoke these words.

3.133.1 Aṣṭāvakra said: 'The road belongs to the blind; the road belongs to the deaf; the road belongs to women; the road belongs to the burden-carrier. A king's road yields when a brahmin is present — when a brahmin is met, the road is the brahmin's alone.'

3.133.2 The king said: 'This road is granted to you by me today — go as you wish, freely. There is no purer light than fire, and even Indra himself perpetually bows to brahmins.'

3.133.3 Aṣṭāvakra said: 'We have come to witness the sacrifice, O lord. Our curiosity has grown very strong. Having arrived as guests, we desire entry — O doorkeeper, we await your command.'

3.133.4 'We two have come here to see the sacrifice of the son of Indradyumna, and we wish to speak with King Janaka and behold him. Not from anger nor from any great affliction — O doorkeeper, announce us in a moment.'

3.133.5 The doorkeeper said: 'We are the order-bearers of Bandin — hear the words I pronounce: no young brahmins enter here; only the aged and learned, the foremost among the twice-born, may enter.'

3.133.6 Aṣṭāvakra said: 'If entry here is granted to the aged, then it is fitting, O doorkeeper, that I enter — for we are old, observers of vows, and by the power of the Veda we are worthy of entry.'

3.133.7 'We are devoted to learning, have mastered our senses, and have reached perfection in the acquisition of knowledge. One should not be disrespected as a mere child — even fire, though young, burns when touched.'

3.133.8 The doorkeeper said: 'Set in motion Sarasvatī beloved of the Veda — the one syllable, multiform, radiant. Look at yourself, O child, body and soul. Why do you boast? Victory in debate is hard to win.'

3.133.9 Aṣṭāvakra said: 'Greatness is not known by bodily growth — just as the knot of the silk-cotton tree grows large yet is hollow. A short man of small body who bears fruit is truly great; one who bears no fruit has no true greatness.'

3.133.10 The doorkeeper said: 'Children acquire wisdom here from the aged, and become old themselves with time. Knowledge cannot truly be won in a short span — why then do you, a child, speak as though you were an elder?'

3.133.11 Aṣṭāvakra said: 'One does not become an elder merely because one's hair has turned grey. Even a child who truly knows — him the gods consider an elder.'

3.133.12 'Not by years, not by grey hair, not by wealth, not by kinsmen — the sages established dharma. He who has learned and taught the sacred texts — he is great among us.'

3.133.13 'I have come wishing to see Bandin in the royal assembly. Announce me, O doorkeeper, to the king who wears the lotus garland.'

3.133.14 'You shall see today, O doorkeeper, in debate grown intense among the wise — whether I shall rise high or fall low, or whether all remain silent today.'

3.133.15 The doorkeeper said: 'How shall you, ten years old, enter this sacrifice that is the domain of the learned and the humble? I will endeavour by proper means to arrange your entry — make the effort as is fitting.'

3.133.16 Aṣṭāvakra said: 'O king, O best of the Janaka line — you are worthy of reverence; all prosperity resides in you. You are the performer of sacrificial rites, as once was the sole king Yayāti before you.'

3.133.17 'Bandin the learned, having defeated in debate those who know the Vedas, without hesitation or second thought, causes all those broken ones — dispatched by your trusted men — to be drowned in the water. So we have heard.'

3.133.18 'Hearing that from the brahmins, I have come to engage in Brahmodya debate. Where is that Bandin? Once I meet him, I shall destroy him as the sun destroys the stars.'

3.133.19 The king said: 'You hope to defeat Bandin without knowing the power of his speech. Only one who has ascertained the strength of the opponent can speak thus — and he has been tested by brahmins skilled in debate.'

3.133.20 Aṣṭāvakra said: 'He has not been contested by ones like me. He speaks fearlessly, made bold as a lion. When he meets me he shall be struck down today, lying shattered on the road like a broken cart that weak-eyed oxen could not draw.'

3.133.21 The king said: 'He who knows the meaning of the Veda — the wheel with six hubs, twelve spokes, twenty-four segments, and three hundred and sixty-three spokes — he is the supreme sage.'

3.133.22 Aṣṭāvakra said: 'May that wheel of twenty-four segments, six hubs, twelve rims, three hundred and sixty-three spokes, ever-moving, protect you.'

3.133.23 The king said: 'In the union of two like mares, in the flight of the eagle among the celestials — who bears the embryo of those two, and what embryo did they bring forth?'

3.133.24 Aṣṭāvakra said: 'May this never occur in your house, O king — not even in the houses of your enemies is it certain. Vāta, whose charioteer is wind, bears that embryo, and they brought it forth.'

3.133.25 The king said: 'What sleeps without blinking? What, once born, does not stir? Whose heart does not exist? What grows swiftly?'

3.133.26 Aṣṭāvakra said: 'A fish sleeps without blinking; an egg, once born, does not stir; a stone has no heart; a river grows swiftly.'

3.133.27 The king said: 'I do not regard you as human — yours is the nature of a divine being. You are not a child; in my estimation you are an elder. There is none equal to you in the flow of speech. Therefore I grant you the door — and there is Bandin.'

3.134.1 Aṣṭāvakra said: 'O king, here where the assembly of Ugrasena has convened, where peerless kings have gathered — among these debaters there is no difference in the desire to know, like swans calling in a great lake.'

3.134.2 'You will not speak against me today, O you who pride yourself on excessive speech. Like the arrival of rivers, like the blazing brilliance of fire kindled — be firm here against me today, O Bandin.'

3.134.3 Bandin said: 'Do not rouse a sleeping tiger. Do not place your head where the venomous snake is flicking its tongue in rage — one who has stepped on it cannot escape unbitten. Understand this.'

3.134.4 'One who, puffed up with pride and however strong in frame, yet utterly feeble in true power, strikes against a mountain — only his own hand with its nails shatters; no wound at all is seen on the rock.'

3.134.5 'All kings stand like mere mountains before King Mithilā — made low, diminished, like calves before a draught-ox.'

3.134.6 Lomaśa said: 'Aṣṭāvakra, roaring in the assembly, filled with anger, addressed Bandin, O king: "To the word I have spoken, give me your reply — and I too shall give you the reply to your word."'

3.134.7 Bandin said: 'Fire is one, kindled in many forms; the sun is one, illuminating all this world; the hero, the destroyer, the king of gods, is one; Yama, the lord of the ancestors, is one alone.'

3.134.8 Aṣṭāvakra said: 'Indra and Agni, two companions, move together; two divine sages — Nārada and Parvata; two Aśvins; two wheels of a chariot; husband and wife — these two are ordained by the Creator.'

3.134.9 Bandin said: 'Progeny is produced three times through ritual action; three bearers carry the Vājapeya sacrifice; the Adhvaryus perform the three pressings; there are three worlds, and they speak of three lights.'

3.134.10 Aṣṭāvakra said: 'Fourfold is the abode of the brahmins; four bearers carry this sacrifice; four are the directions; four are the social orders; and the cow too is always called four-footed.'

3.134.11 Bandin said: 'Five are the sacred fires; the Paṅkti metre has five feet; five are the sacrifices; five the sense organs as seen in the Veda; and five are the five-crested ones — and the holy Pañcanada is famous in the world.'

3.134.12 Aṣṭāvakra said: 'Some say the sacrificial fee is sixfold at the fire installation; six are the seasons that make the wheel of time; six are the senses; six too are the Kṛttikā stars; and the six Sādyaskā rites are seen across all the Vedas.'

3.134.13 Bandin said: 'Seven are the domestic animals; seven the wild ones; seven metres carry the one sacrifice; seven are the seers; seven too are the forms of worship; and the seven-stringed lute is renowned.'

3.134.14 Aṣṭāvakra said: 'Eight Śāṇas make a Śatamāna; the eight-legged Śarabha slays the lion; we have heard eight Vasus among the gods; and the sacrificial post is appointed with eight corners in all sacrifices.'

3.134.15 Bandin said: 'The Sāmidhenī hymns for the ancestors are declared to be nine; nine too they call the Navayoga of emission; the Bṛhatī metre is prescribed as having nine syllables; and the Navayoga count proceeds for ever.'

3.134.16 Aṣṭāvakra said: 'Ten Daśās are counted for a man in the world; a thousand is said to be ten complete hundreds; pregnant women carry their burden for ten months; and there are the Daśeraka, the ten Dāśā, and the Daśārṇa.'

3.134.17 Bandin said: 'Eleven are the Ekādaśina sets of animals; eleven are the sacrificial posts here; eleven are the transformations of beings that breathe; and eleven Rudras are declared among the gods in heaven.'

3.134.18 Aṣṭāvakra said: 'A year is said to have twelve months; the Jagatī foot has exactly twelve syllables; the twelve-day rite is declared the natural sacrifice; and the brahmins here speak of twelve Ādityas.'

3.134.19 Bandin said: 'The thirteenth lunar day is declared most terrible and fierce; and the earth too has thirteen island-continents.'

3.134.20 Lomaśa said: 'Having spoken that much, Bandin fell silent — only half a verse. Aṣṭāvakra then spoke the other half: "Keśin traversed thirteen days; and those beginning with thirteen are called the Atichandas metres."'

3.134.21 Then a great roar arose, seeing Bandin the sūta's son fallen silent, head bowed, absorbed in thought — and Aṣṭāvakra still rising in triumph.

3.134.22 As that tumult prevailed at the opulent sacrifice of King Janaka, all the brahmins, with hands folded in reverence and hearts delighted, came forward to honour Aṣṭāvakra.

3.134.23 Aṣṭāvakra said: 'O brahmins — those who were defeated in debate by this man and reportedly drowned in the water — let this Bandin now receive those same laws today; seize him and plunge him into the water.'

3.134.24 Bandin said: 'I am the son of Varuṇa the king. There was a twelve-year satra sacrifice of his — contemporaneous in time with your sacrifice, O Janaka. For its purpose those foremost twice-born were sent there by me.'

3.134.25 'All of these have gone to witness Varuṇa's sacrifice and will come back here again. I honour the honourable Aṣṭāvakra — for whose sake I shall now go to meet his father.'

3.134.26 Aṣṭāvakra said: 'Those brahmins were plunged into the ocean's waters — defeated by speech, overwhelmed by intellect. Yet with that very intellect speech was then restored, just as the noble gather speech from speech.'

3.134.27 'Agni, Jātavedas, burning and releasing the homes of the virtuous with his radiance, did not scorch them even as their young children cried out piteously — thus do the noble gather speech from speech.'

3.134.28 'O Janaka, like a śleṣmātaka tree of diminished lustre — do you hear, or do praises merely intoxicate you? Like an elephant being goaded, you do not hear this my speech.'

3.134.29 Janaka said: 'I do hear your speech, divine in nature, superhuman — you are a divine form manifest. That you have conquered Bandin in debate — this your wish is granted; Bandin is released to you today.'

3.134.30 Aṣṭāvakra said: 'I have no use for this Bandin as long as he lives, O king. If his father is Varuṇa, then let him plunge him into the watery deep.'

3.134.31 Bandin said: 'I am the son of Varuṇa the king — I have no fear of being plunged into the water. In this very moment Aṣṭāvakra shall see his long-lost father Kahoḍa.'

3.134.32 Lomaśa said: 'Then those brahmins, honoured by the great-souled Varuṇa, all rose up in the presence of Janaka.'

3.134.33 Kahoḍa said: 'It is for this purpose that people desire sons, O Janaka — through his deeds, that which I was unable to do, my son has accomplished.'

3.134.34 'A powerful son is born of one who is weak, O Janaka; a learned son of one who is ignorant; and a knowledgeable son of one who does not know.'

3.134.35 Bandin said: 'May Death himself, with your sharpened axe, lop off the heads of your enemies in battle, O king. May all be well with you.'

3.134.36 'The great Ukthya is sung and the foremost Sāman; the Soma is duly pressed and drunk at this satra. With joy the gods themselves in person accepted their pure shares at the sacrifice of Janaka here.'

3.134.37 Lomaśa said: 'Then, O king, when all those brahmins of surpassing radiance had risen, with King Janaka's leave, Bandin entered the waters of the ocean.'

3.134.38 Aṣṭāvakra, having honoured his father and been duly honoured in return by those brahmins, came back to the foremost hermitage, having defeated Bandin, together with his maternal uncle.

3.134.39 'Here, O son of Kuntī, you shall dwell happily together with your brothers, accompanied by the brahmins and with joy. You shall perform other meritorious deeds — pure in action, devoted to one aim — along with me, O scion of Ajamīḍha.'

3.135.1 Lomaśa said: 'O king, this Madhuvilā — the Samaṅgā river — shines forth here. This is called the Kardamila, the site of Bharata's coronation bath.'

3.135.2 'It is said that the lord of Śacī, afflicted by the sin of killing Vṛtra, bathed here and was freed from all sins in the Samaṅgā.'

3.135.3 'This is the Vinaśana, in the flank of Mount Maināka, O bull among men — where Aditi once cooked that food for the sake of offspring.'

3.135.4 'Ascending this king of mountains, O bull among men, you shall drive away the ill-reputed, unspeakable inauspiciousness.'

3.135.5 'These are the Kanakahalā trees, O king, beloved of the seers. And here, O Yudhiṣṭhira, shines forth the great river Gaṅgā.'

3.135.6 'The blessed Sanatkumāra attained the highest perfection here. O descendant of Ajamīḍha, plunge into this river and you shall be freed from all sins.'

3.135.7 'The holy lake called Apāṃhrada, the mountain Bhṛgutuṅga, and the silent Gaṅgā — O son of Kuntī, touch all these along with your ministers.'

3.135.8 'The charming hermitage of Sthūlaśiras shines forth here. O son of Kuntī, in this place abandon both pride and anger.'

3.135.9 'This is the glorious hermitage of Raibhya, shining forth, O son of Pāṇḍu — where the learned son of Bharadvāja, Yavakrīta, met his end.'

3.135.10 Yudhiṣṭhira said: 'How was the sage Bharadvāja of great power situated? And for what reason did Yavakrīta, son of the sage, perish?'

3.135.11 I wish to hear all this, just as it occurred, O Lomaśa — I greatly delight in hearing the deeds of those who are like the gods being recounted.

3.135.12 Lomaśa said: Bharadvāja and Raibhya were friends; those two dwelt here in the forest, greatly delighting in each other's company.

3.135.13 Raibhya had two sons, Arvāvasu and Parāvasu; and Yavakrī was the son of Bharadvāja, O Bhārata.

3.135.14 Raibhya was learned together with his sons, while the other was an ascetic; yet between those two there was incomparable affection from childhood onward, O Bhārata.

3.135.15 Yavakrī, seeing his father the ascetic dishonored, and seeing Raibhya honored along with his sons by the brahmins, O sinless one —

3.135.16 — that brilliant one burned with grief, overwhelmed by anger, and then performed terrible austerities to attain knowledge of the Vedas, O Pāṇḍava.

3.135.17 Torturing his body in a great blazing fire, that mighty ascetic generated intense anguish in Indra.

3.135.18 Then Indra approached Yavakrī, O Yudhiṣṭhira, and said: "For what reason have you undertaken this supreme austerity?"

3.135.19 Yavakrī said: "May the Vedas, unlearned by twice-borns, shine forth in me" — O you worshipped by the host of gods, for this I perform this supreme austerity.

3.135.20 "This undertaking of mine is for the purpose of sacred recitation, O Indra, lord of the slayer of Pāka; I wish to know all knowledge through austerity, O Kauśika."

3.135.21 "The Vedas can be attained through a teacher's mouth only after a great length of time, O lord; therefore this supreme effort has been undertaken by me."

3.135.22 Indra said: "This is a wrong path by which you wish to go, O brahmin-seer; what obstacle is there for you, O brahmin? Go and study from the mouth of a teacher."

3.135.23 Lomaśa said: Having spoken thus, Śakra departed; and Yavakrī, O Bhārata, once again made effort in austerity, O one of immeasurable valor.

3.135.24 Afflicting himself with terrible austerity, O king, that great ascetic greatly tormented the lord of the gods — so we have heard.

3.135.25 Then approaching that great sage performing such intense austerity, the god Balabhid once again tried to restrain him.

3.135.26 "The goal you have undertaken is unattainable; this is not a wise course for you — the Vedas will indeed shine forth in you and in your father."

3.135.27 Yavakrī said: "This desired goal of mine is not being accomplished thus, O king of gods; with great self-restraint I shall perform even more terrible austerity."

3.135.28 "I shall offer limb by limb into the blazing fire — know this, O Maghavan; if you do not grant all my desired wishes here, O king of gods."

3.135.29 Lomaśa said: Recognizing the resolve of that great-souled sage, the wise one reflected with his intellect on a means to restrain him.

3.135.30 Then Indra assumed the form of an ascetic brahmin many hundreds of years old, feeble and afflicted with consumption.

3.135.31 At the tirtha on the Bhāgīrathī customarily used by Yavakrī for his purification rituals, he began to build a bridge with handfuls of sand.

3.135.32 When that foremost of twice-borns paid no heed to his words, Śakra then began filling the Gaṅgā with sand.

3.135.33 He continuously cast handfuls of sand into the Bhāgīrathī and set about building the bridge, demonstrating this to Yavakrī.

3.135.34 Yavakrī saw him striving at this construction and laughing spoke these words, that bull among sages:

3.135.35 "What is going on here, O brahmin, and what is it you intend to do? This is an exceedingly great effort being made, and it is pointless."

3.135.36 Indra said: "I shall bind the Gaṅgā with a bridge so that the path may be easy; for the people suffer greatly when they cross repeatedly, my child."

3.135.37 Yavakrī said: "This mighty current cannot be bridged by you in any way; desist from the impossible and undertake a feasible task."

3.135.38 Indra said: "Just as this austerity undertaken by you to attain the Vedas is impossible, so likewise this burden has been undertaken by us."

3.135.39 Yavakrī said: "If you consider my undertaking equally pointless, O lord of the thirty gods, O Pākaśāsana —

3.135.40 "— then grant what may be possible for me, O lord of the host of gods, and give me other boons by which I may surpass all others."

3.135.41 Lomaśa said: To him Indra gave the boons that the great ascetic had declared: "The Vedas shall shine forth in you together with your father, as you desire."

3.135.42 "And whatever other wish you desire, Yavakrī, go to it." Having obtained his desire, he then approached his father and spoke.

3.136.1 Yavakrī said: "The Vedas shall indeed shine forth in both me and my father; and the boons obtained by me shall likewise be beyond all others."

3.136.2 Bharadvāja said: "Arrogance will come upon you, my child, having obtained the boons you desired; filled with that arrogance, the wretched one perishes quickly."

3.136.3 "On this point they cite these verses, declared by the gods: In ancient times, my son, there was a powerful sage named Baladhi."

3.136.4 "Distressed by grief for a son, he performed extremely difficult austerities, and he obtained this boon: that his son would be immortal."

3.136.5 "A boon was granted to him by the gods, yet not equal to the immortals: 'No mortal is immortal; your mortal son shall have a conditioned lifespan.'"

3.136.6 "Baladhi said: 'As these mountains stand forever, O best of gods, inexhaustible — let the mountains be the condition of my son's lifespan.'"

3.136.7 "Bharadvāja said: A son was then born to him, named Medhāvī, always wrathful; hearing this boon, he became arrogant and began to disrespect the sages."

3.136.8 "While acting wrongfully toward the sages and roaming this earth, he encountered the wise and mighty Dhanusha-ksha."

3.136.9 "Medhāvī insulted him; that powerful one cursed him: 'Become ashes!' But when so spoken to, he did not become ashes."

3.136.10 "But Dhanuṣākṣa, seeing Medhāvī unharmed, that powerful one shattered the conditioned support of his life with buffaloes."

3.136.11 "When the conditional support was destroyed, the child suddenly died; and taking up that dead son, his father then lamented."

3.136.12 "Seeing him lamenting in such pain, the sages spoke again with a verse taught in the Vedas — hear this from me."

3.136.13 "No mortal is ever able to transcend fate in any way; Dhanuṣākṣa shattered the mountains with his buffaloes."

3.136.14 "Thus, children who obtain boons and are filled with arrogance, however swift, perish quickly — may you not be so, my son."

3.136.15 "This Raibhya is greatly powerful and his sons are likewise; act diligently so that you do not approach him, my son."

3.136.16 "For when angered, he is capable of harming you in his wrath, my son — he is a physician, an ascetic, and a great irascible sage."

3.136.17 Yavakrī said: "I shall act accordingly; do not grieve in any way, father; for just as you are to be honored by me, so Raibhya is as a father to me."

3.136.18 Lomaśa said: Having spoken smoothly to his father, Yavakrī, fearless, went on wronging other sages and rejoiced with great delight.

3.137.1 Lomaśa said: Wandering about at that time, fearless Yavakrī went in the month of Mādhava toward the hermitage of Raibhya.

3.137.2 In that holy hermitage adorned with flowering trees, he saw Raibhya's daughter-in-law roaming about, like a kinnari, O Bhārata.

3.137.3 Yavakrī said to her, "Yield to me" — shameless, his mind stolen by desire, to her who was full of modesty.

3.137.4 She, knowing his character and fearing the curse from him and the fierce energy of Raibhya, saying "So be it," went with him.

3.137.5 Then, having led her to a secluded spot, he defiled her, O Bhārata; and then Raibhya came to his own hermitage, O subduer of enemies.

3.137.6 Seeing his daughter-in-law weeping, the distressed wife of Parāvasu, he comforted her with gentle words and inquired of her, O Yudhiṣṭhira.

3.137.7 That auspicious woman told him everything — what Yavakrī had said and what reply Yavakrī had received beforehand from her own self.

3.137.8 Even as Raibhya was hearing of Yavakrī's conduct, a mighty anger arose in his heart, burning as if with fire.

3.137.9 Then that ascetic, seized by fury and intensely enraged, plucked out one of his matted locks and offered it into the well-consecrated fire.

3.137.10 From that arose a woman matching the beauty of that daughter-in-law; and plucking another matted lock, he offered it into the fire again.

3.137.11 From that arose a demon with terrible eyes and a frightful appearance; those two then said to Raibhya, "What task shall we perform?"

3.137.12 The enraged sage said to them: "Let Yavakrī be slain." Those two said "So be it" and went with intent to kill Yavakrī.

3.137.13 Then the female demon sent by that great soul approached him and, having deluded him, stole his water-pot, O Bhārata.

3.137.14 With Yavakrī thus defiled and his water-pot taken away, then the demon with upraised spear rushed at him.

3.137.15 Seeing him rushing at him with spear in hand intent on killing, Yavakrī instantly rose up and fled toward a lake.

3.137.16 Seeing the lake waterless, Yavakrī hurried on; he went to all the rivers, and those too had been dried up.

3.137.17 Being driven by the terrible demon with the spear in hand, in fear he suddenly rushed toward his father's sacred fire.

3.137.18 But as he was entering, he was forcibly seized by the blind shudra guardian at the gate, and he stood stopped there, O king.

3.137.19 The demon then struck with the spear Yavakrī who was seized by the shudra; his heart pierced, he fell.

3.137.20 Having killed Yavakrī, the demon came back to Raibhya; dismissed by Raibhya, he went away accompanied by that woman.

3.138.1 Lomaśa said: Bharadvāja, O son of Kuntī, having completed his daily recitation, took up his bundle of firewood and entered his own hermitage.

3.138.2 The sacred fires, which formerly all rose to greet him upon his arrival, did not attend upon him now that his son was slain.

3.138.3 Perceiving the disorder in the sacred fire-ritual, that great ascetic then spoke to the blind shudra sitting there as guardian of the household.

3.138.4 "Why do the fires not welcome my arrival, O shudra? And you too are not as before — is all well in this hermitage?"

3.138.5 "Has my son of little understanding gone to Raibhya? Tell me this quickly, for my mind is not at peace."

3.138.6 The shudra said: "Your son of dull understanding has surely gone to Raibhya — for indeed he lies slain by a powerful demon."

3.138.7 "As he was being driven by that demon with spear in hand toward the fire-chamber, at the gate he was restrained by me with my arms."

3.138.8 "Then he was killed here, for he was surely impure, thirsting for water, struck quickly by the demon with the upraised spear."

3.138.9 Lomaśa said: Bharadvāja, hearing those unwelcome words of the shudra, took up his son who had breathed his last and lamented in deep sorrow.

3.138.10 "Indeed you performed austerities for the sake of the brahmins — 'May the Vedas, unlearned by twice-borns, now shine forth' — so you said."

3.138.11 You who were thus of noble character toward the great-souled brahmins, blameless toward all beings, have now acquired harshness.

3.138.12 Though forbidden by me, dear son, from visiting the dwelling of Raibhya, you went anyway to that vile one who is like Death and the end-time Yama.

3.138.13 That one of great splendor, knowing he was my only son, an old man's sole child, was entirely given over to anger — a man of utterly wicked mind.

3.138.14 Having been overtaken by grief over a son through this deed of Raibhya's, I shall abandon, except for you, my son, these most dear breaths of life in this world.

3.138.15 Even as I, guilt-laden, shall abandon this body through grief for a son, so may the elder son of Raibhya quickly slay that blameless man.

3.138.16 Truly happy are those men who by their very birth have no son — never reaching the grief of a son, they wander about at ease.

3.138.17 But those whose minds are deeply distraught by grief caused by a son, who in their anguish curse their beloved friends — who indeed is more sinful than they?

3.138.18 My son has been seen as lifeless, and my beloved friend has been cursed by me — who else in the world could experience such a calamity a second time?

3.138.19 Having lamented thus in many ways, Bharadvāja cremated his son with a well-kindled fire, and thereafter entered the flames himself.

3.139.1 Lomaśa said: At this very time, the king Bṛhaddyumna, a man of great fortune and valor, the sacrificial patron of Raibhya, was performing a soma sacrifice.

3.139.2 By that wise Bṛhaddyumna, Raibhya's two sons, Arvāvasu and Parāvasu, were invited as assistants for the purpose of the sacrifice.

3.139.3 There, the two, having obtained their father's permission, O son of Kuntī, departed. In the hermitage, however, Raibhya remained, along with the wife of Parāvasu.

3.139.4 Then Parāvasu went home alone to look in on things, and in the forest he saw his father wrapped in a black antelope skin.

3.139.5 In the dead of night, blinded by sleep, with some darkness still remaining, he saw him moving through the dense forest and mistook his father for a deer.

3.139.6 Thinking him a deer, he then slew his father — not desiring to do so, only wishing to protect his own body.

3.139.7 He performed all the funeral rites for him, O Bhārata, and returning again to that sacrifice, he spoke these words to his brother.

3.139.8 "This deed you are in no way able to bear alone. I have slain father, mistaking him for a deer.

3.139.9 For our sake, duly observe the vow for brahmin-slaying; I am capable of performing this rite alone, O sage."

3.139.10 Arvāvasu said: "Let you carry out the sacrifice of the wise Bṛhaddyumna; I shall observe the penance for brahmin-slaying on your behalf, with my senses restrained."

3.139.11 Lomaśa said: Having passed beyond that sin of brahmin-slaying, O Yudhiṣṭhira, Arvāvasu the sage then returned again to the sacrifice.

3.139.12 Then Parāvasu, seeing his brother arrive, spoke these words to Bṛhaddyumna in the assembly:

3.139.13 "This brahmin-killer should not be allowed to enter and witness your sacrifice; even the mere sight of a brahmin-killer would afflict you, there is no doubt."

3.139.14 Being driven away by the servants, O king, Arvāvasu then said again and again, "This brahmin-slaying was not done by me!"

3.139.15 Though called brahmin-killer again and again by the servants, O Bhārata, he would not at all acknowledge the brahmin-slaying as done by himself: "This was done by my brother; by me it was only borne to protect him."

3.139.16 The gods were pleased by Arvāvasu's deed, O king; they exalted him and expelled Parāvasu.

3.139.17 Then the gods, with Agni at their head, granted him a boon; and he in turn chose the resurrection of his father and his own exoneration.

3.139.18 Also the blamelessness of his brother, and the forgetting of the killing by his father, and the resurrection of Bharadvāja and of Yavakrīta — both of them.

3.139.19 Then all of them appeared, O Yudhiṣṭhira. Thereupon Yavakrīta addressed the gods, with Agni at their head:

3.139.20 "I have mastered the Veda and the vows have been observed by me — how then was Raibhya able to slay me, a student and ascetic, by such a method, O best among immortals?"

3.139.21 The gods said: "Do not do this, O Yavakrīta, as you speak, O sage! The Vedas were formerly studied by you easily, without a teacher.

3.139.22 But by this one — Arvāvasu — through great time and toil and by his own deeds, having pleased his teachers with difficulty, the highest Brahmā-knowledge was attained."

3.139.23 Lomaśa said: Having thus spoken to Yavakrīta, the gods with Agni at their head, having revived all of them, departed again to heaven.

3.139.24 "This is that holy hermitage, always filled with flowering and fruit-bearing trees. Having dwelt here, O tiger among kings, you shall be released from all sins."

3.140.1 Lomaśa said: You have passed beyond Uśīrabīja, the Maināka mountain, the White Mountain, O Bhārata, and Kālaśaila too, O king, O son of Kuntī.

3.140.2 Here the Gaṅgā shines in her sevenfold form, O bull of the Bhāratas — a pure and lovely place where fire is constantly kindled.

3.140.3 This indeed cannot ordinarily be seen even by a human being today — focus your minds with undivided attention, and you shall behold these sacred tīrthas.

3.140.4 We shall enter the White Mountain and also Mount Mandara, where the yakṣa Māṇicara dwells, and Kubera, the king of yakṣas.

3.140.5 Eighty-eight thousand gandharvas who move with speed, and kiṃpuruṣas, O king, and yakṣas four times their number —

3.140.6 — of many forms and bearing various weapons, they attend upon Maṇibhadra, the lord of yakṣas, O best among men.

3.140.7 Their prosperity is exceedingly great, and in movement they are equal to the wind — they could surely dislodge even the king of the gods from his position.

3.140.8 Protected by those mighty ones and guarded by the yātudhānas, these mountains are hard to approach, dear son; gather your highest concentration, O Pārtha.

3.140.9 There are also other rākṣasas, ministers of Kubera, both fierce and friendly — we shall encounter them, O son of Kuntī; be alert and ready for any advance.

3.140.10 Mount Kailāsa extends for six hundred yojanas, O king; it is vast, O Bhārata, and there the gods assemble.

3.140.11 Countless yakṣas, rākṣasas, and kiṃnaras, O son of Kuntī, as well as nāgas, suparṇas, and gandharvas — all approach the abode of Kubera.

3.140.12 Plunge among them today, O Pārtha, with asceticism and self-restraint, protected by me, O king, and by the strength of Bhīmasena.

3.140.13 May King Varuṇa and Yama the conqueror of battles, and the Gaṅgā and Yamunā, and the mountains grant you well-being.

3.140.14 "At the summit of Indra's golden Jāmbūnada mountain, I hear your voice, O goddess Gaṅgā — protect this auspicious one from these mountains. Be a shelter for this king, descendant of all the Ajamīḍhas, who is about to enter these peaks, O daughter of the mountain."

3.140.15 Yudhiṣṭhira said: "This agitation of Lomaśa is unprecedented. All of you, guard Kṛṣṇā — be not careless! This region is considered by him to be extremely perilous. Therefore observe the highest purity here."

3.140.16 Vaiśaṃpāyana said: Then he spoke to Bhīma of noble valor: "Guard Kṛṣṇā vigilantly, O Bhīmasena. When Arjuna is absent and not present, dear son, it is you alone who are devoted to Kṛṣṇā in times of hardship."

3.140.17 Then the great-souled king, gathering the twin sons of Yama to himself, smelling their heads and stroking their limbs, spoke to them with tears in his voice: "Do not be afraid; come, both of you, and be vigilant."

3.141.1 Yudhiṣṭhira said: "The creatures that have vanished and the powerful rākṣasas — it is only by fire and by asceticism that one can pass through, O Vṛkodara.

3.141.2 Restrain hunger and thirst, O son of Kuntī, as befits your strength; then take recourse to strength and skill, O foremost of the Kurus.

3.141.3 You have heard the sage's words regarding Mount Kailāsa — consider carefully in your mind, O son of Kuntī, how Kṛṣṇā is to make the journey.

3.141.4 Or else, O splendid one, with Sahadeva, with Dhaumya, together with the cooks and the chief stewards and all the attendants —

3.141.5 — with chariots and horses, and those other brahmins who cannot endure hardship on the road — together with all of them, turn back, O Bhīma, O broad-eyed one.

3.141.6 Three of us shall go, eating lightly, with vows observed: I, and Nakula, and Lomaśa of great austerity.

3.141.7 Awaiting my return, dwell here at Gaṅgādvāra in a collected state of mind, guarding Draupadī, until I come back."

3.141.8 Bhīma said: "The princess, though afflicted by fatigue and overcome with suffering, O Bhārata, presses on nonetheless — that gracious one, eager to see the White-Horsed one.

3.141.9 And your own intense yearning grows as you do not see him — how much more so for Sahadeva, for me, and for Kṛṣṇā, O Bhārata?

3.141.10 Let the chariots turn back, willingly, and all the attendants, the cooks and the chief stewards — wherever you think best for us.

3.141.11 For I do not wish to leave you here at any time, in these mountains swarming with rākṣasas, in these difficult and treacherous places.

3.141.12 And this great-fortuned princess who keeps her vows — without you, O tiger among men, she would not venture to turn back.

3.141.13 Likewise this Sahadeva, ever devoted to you in vow, would never turn back — of this I am the knower of his mind.

3.141.14 Furthermore here, O great king, we are all filled with longing to see Savyasācī — therefore we shall go together.

3.141.15 If this mountain with its many ravines cannot be traversed by chariots, we shall go on foot — do not be disheartened, O king.

3.141.16 I shall carry the Pāñcālī wherever she cannot manage — this is the resolve in my mind; do not be disheartened, O king.

3.141.17 And those two tender heroes, the twin joys of Mādrī — if they are unable, I shall carry both of them through the difficult passages."

3.141.18 Yudhiṣṭhira said: "Even as you speak thus, may your strength grow ever greater, O Bhīma — you who undertake to carry Draupadī on the vast road.

3.141.19 And blessings on you for the twin sons of Yama as well — such as this is found nowhere else. May your strength and your fame, your righteousness and your glory all increase.

3.141.20 You who undertake to lead both brothers together with Kṛṣṇā — may you feel no weariness, O great-armed one, and may no defeat be yours."

3.141.21 Vaiśaṃpāyana said: Then Kṛṣṇā, the lovely one, laughing gently, spoke these words: "I shall go — no distress need be felt on my account, O Bhārata."

3.141.22 Lomaśa said: "Mount Gandhamādana can only be reached through ascetic power; and through that ascetic power, O son of Kuntī, we shall all gird ourselves.

3.141.23 Nakula and Sahadeva, and Bhīmasena, O king, and I, and you, O son of Kuntī — we shall behold the White-Horsed one."

3.141.24 Vaiśaṃpāyana said: Conversing thus, they came joyfully to the great domain of Subāhu, O king, teeming with abundant elephants and horses.

3.141.25 Filled with Kirātas and Taṅgaṇas, thronged with hundreds of Kuṇindas, frequented by immortals on the Himālayas, and crowded with many wonders.

3.141.26 And Subāhu, the lord of the Kuṇindas, seeing them at the boundary of his territory, received them with honor and with affection.

3.141.27 There, honored by him and having dwelt comfortably, all of them set out toward the Himālaya mountain under a clear sun.

3.141.28 Handing over to them the servants headed by Indrasena, the chief stewards, the cooks, and all the retinue of Draupadī, O king —

3.141.29 — entrusting them to the king, the lord of the Kuṇindas, those great warriors, the joyful sons of the Kurus, of mighty valor, proceeded on foot.

3.141.30 All those Pāṇḍavas, together with Kṛṣṇā, departed slowly from that region, overjoyed, longing to see Dhanañjaya.

3.142.1 Yudhiṣṭhira said: O Bhīmasena, both twins, and Pāñcālī — hear me. There is truly no destruction of any living being; look upon us as wanderers in the forest.

3.142.2 Though you say to one another, 'We are weak and suffering,' yet we travel even toward what seems impossible, out of longing to see Dhanañjaya.

3.142.3 This burns my limbs like fire burns a heap of cotton — the fact that I do not see the hero Dhanañjaya near at hand.

3.142.4 The thirst to see him burns me, dwelling in the forest with my younger brothers; and the injury done to Yajñasena's daughter also burns me, O hero.

3.142.5 I do not see that Pārtha, elder brother of Nakula, of immeasurable might, that unconquerable wielder of the fierce bow — by that I am tormented, O Vṛkodara.

3.142.6 I roam the pleasant tīrthas, forests, and lakes together with you, yearning for the sight of him.

3.142.7 For five years I have not seen the hero Dhanañjaya, true to his word, the Bībhatsu — by that I am tormented, O Vṛkodara.

3.142.8 That dark-complexioned Guḍākeśa, who walks with the gait of a lion in his stride — the great-armed one I do not see; by that I am tormented, O Vṛkodara.

3.142.9 That master of weapons, skilled in battle, the equal of all bowmen — the foremost among men I do not see; by that I am tormented, O Vṛkodara.

3.142.10 Dhanañjaya, who moves among enemy hosts like Death when enraged, like a maddened elephant, lion-shouldered —

3.142.11 — who is not inferior to Śakra in valor or in wealth, that Pārtha elder brother of the twins, the white-horsed one of immeasurable prowess —

3.142.12 — seized by great sorrow that does not depart through any deed of mine, I do not see that unconquerable, fierce-bowed Phalguna.

3.142.13 He who is ever disposed to forbearance even when insulted by the most trivial; to one who has entered the path of righteousness he is a giver of peace and of fearlessness —

3.142.14 — but to one who acts crookedly and seeks to kill by deceit, he would be like deadly poison even to the wielder of the thunderbolt.

3.142.15 Even to an enemy who has come to him for refuge, that Bībhatsu is not cruel; he is glorious, a giver of safety, boundless in spirit and great in might.

3.142.16 He is the refuge of us all, the crusher of enemies in battle, the gatherer of every jewel, the bringer of happiness to all of us.

3.142.17 It was by his valor that I once possessed many divine jewels of many kinds, which Suyodhana has now obtained.

3.142.18 It was by the strength of his arms, O hero, that the hall of mine once stood, renowned throughout the three worlds, filled with every kind of gem, O Pāṇḍava.

3.142.19 Equal to Vāsudeva in valor, equal to Kārtavīrya in battle — unconquerable, never defeated in war — that Phalguna I do not see.

3.142.20 Born after Saṃkarṣaṇa of great valor and you, O Bhīma the unconquered, he is born equal in valor to Vāsudeva and is the slayer of foes.

3.142.21 In the strength of his arms and in power he is the equal of Purandara; in swiftness he equals the wind; in countenance the Moon; in wrath Death eternal.

3.142.22 All of us, eager to see that tiger among men, O hero, shall enter mount Gandhamādana, O great-armed one.

3.142.23 Where vast Badarī and the hermitage of Nara and Nārāyaṇa stand — that most excellent mountain, ever inhabited by yakṣas, we shall behold.

3.142.24 On foot we shall go to that lovely lake of Kubera, guarded by rākṣasas, performing great austerities as we travel.

3.142.25 That region cannot be reached by one who has not performed austerities, O Vṛkodara; nor by one who is cruel, or greedy, or not at peace, O Bhārata.

3.142.26 There we shall all go, seeking the footsteps of Bhīma and Arjuna, armed and with swords strapped on, together with the brāhmaṇas of great vows.

3.142.27 One who is undisciplined encounters flies, mosquitoes, gadflies, tigers, lions, and reptiles; one who is disciplined does not see them, O Pārtha.

3.142.28 We, with disciplined souls, eating sparingly, eager to see Dhanañjaya, shall enter mount Gandhamādana.

3.143.1 Vaiśaṃpāyana said: Those heroes, with their bows strung and quivers full, arrows set, wrist-guards fastened, bearing swords, of immeasurable might —

3.143.2 — the foremost among all bowmen, taking with them the best among the twice-born, accompanied by Pāñcālī, O king, set out for Gandhamādana.

3.143.3 They beheld lakes and rivers and mountains and forests, trees with abundant shade, and on the mountain-summits regions ever bearing flowers and fruit, frequented by hosts of divine seers.

3.143.4 Placing themselves in themselves, subsisting on roots and fruits, those heroes roamed regions of varied terrain, difficult and perilous, beholding many diverse species of wild animals.

3.143.5 Those great-souled ones entered the mountain frequented by ṛṣis, siddhas, and immortals, beloved of gandharvas and apsarases, and haunted by kiṃnaras.

3.143.6 As the heroes were entering mount Gandhamādana, a fierce wind arose and a great rain fell, O lord of the people.

3.143.7 Then a great cloud of dust arose, laden with leaves, and covered the earth, the sky, and the heavens with darkness.

3.143.8 With the sky veiled by dust, nothing could be discerned; nor were they able to call out to one another.

3.143.9 They could not see one another, their eyes overcome by the darkness, dragged about by the wind laden with powdered stone, O Bhārata.

3.143.10 A great sound arose from trees broken by the wind and crashing heavily to the ground, and from other things of the earth.

3.143.11 "Is the sky falling to the earth? Are the mountains splitting apart?" — thus all of them thought, bewildered by the storm.

3.143.12 Feeling their way by hand along nearby trees, anthills, and uneven ground, fearful of the wind, they crouched and took shelter.

3.143.13 Then Bhīmasena of great might, lifting his bow, took hold of Kṛṣṇā and, meeting her, stood leaning against a tree.

3.143.14 The Dharmarāja and Dhaumya took shelter in the great forest, while Sahadeva took shelter on the mountain, carrying the sacred fire-vessels.

3.143.15 Nakula, the other brāhmaṇas, and the great ascetic Lomaśa, trembling with fear, found trees here and there and crouched beneath them.

3.143.16 When the wind had weakened and the dust had settled, a heavy rain quickly came with great drops.

3.143.17 Then streams mixed with hailstones, covering everything on all sides, fell incessantly there, driven by the swift wind.

3.143.18 Then the waters rushing toward the ocean, scattered on all sides, appeared turbid and foaming, O lord of the people.

3.143.19 Carrying abundant water, covered with foam-rafts, roaring with great noise, they flowed in all directions, dragging away great trees.

3.143.20 When the rain ceased and the wind became calm, when the waters had flowed into the low places and the sun appeared —

3.143.21 — they all came out slowly and assembled together, O Bhārata; and the heroes set out again toward mount Gandhamādana.

3.144.1 Vaiśaṃpāyana said: Then, no sooner had the great-souled Pāṇḍavas set out on foot than Draupadī, unaccustomed to traveling thus, sat down.

3.144.2 Exhausted, overcome by grief, and by that wind and rain, and by reason of her delicacy, the glorious Pāñcālī fainted.

3.144.3 Overwhelmed by her swoon, the dark-eyed one clutched both her rounded, shapely thighs with her arms.

3.144.4 Clinging to both her thighs, which resembled elephant trunks, she suddenly fell to the ground, trembling like a plantain tree.

3.144.5 As she fell, the shapely one clinging like a vine, valiant Nakula ran to her and caught her.

3.144.6 Nakula said: O king, this dark-eyed daughter of the Pāñcāla king has fallen exhausted to the ground — look to her, O Bhārata.

3.144.7 She who is undeserving of suffering has met with the greatest grief; she who walks with gentle steps — reassure her, O great king, she who is worn down by fatigue.

3.144.8 Vaiśaṃpāyana said: At his words the king, seized with great grief, and Bhīma and Sahadeva, all quickly ran to her.

3.144.9 Seeing her, pale-faced and thin, the son of Kuntī, righteous in soul, took her in his lap and lamented in distress.

3.144.10 How can she who was accustomed to well-spread couches in guarded palaces, who deserves comfort, the fair-complexioned one, now lie fallen on the bare ground?

3.144.11 How have her delicate feet and her lotus-bright face, which deserve all honor, become darkened today on my account?

3.144.12 What has been done by me, foolish and fond of gambling, bringing Kṛṣṇā along to roam this forest swarming with herds of deer?

3.144.13 "Pāñcālī will find happiness upon obtaining the Pāṇḍavas as husbands" — so thinking, her father king Drupada gave away this long-eyed one.

3.144.14 Without obtaining any of that, worn by toil and grief, she lies fallen on the ground because of my sinful deeds.

3.144.15 As the Dharmarāja Yudhiṣṭhira lamented thus, Dhaumya and all the other foremost twice-born came there.

3.144.16 They comforted him and honored him with blessings; they also muttered protective spells against evil spirits and performed the rites.

3.144.17 As the great seers recited mantras for her well-being and the Pāṇḍavas again and again touched her with cool hands —

3.144.18 — and as she was attended by a cool breeze mixed with water, Pāñcālī found comfort and slowly, gradually, regained her senses.

3.144.19 Taking hold of that wretched Kṛṣṇā, they then let the suffering one, now restored to consciousness, rest on a deerskin spread on the ground.

3.144.20 The twins, with hands calloused from the bowstring, gently massaged her feet, rosy on their soles, adorned with auspicious marks.

3.144.21 The Dharmarāja Yudhiṣṭhira also comforted her, and the foremost of the Kurus spoke these words to Bhīmasena.

3.144.22 "Many are the mountains, O Bhīma, uneven and hard to traverse with snow; how shall Kṛṣṇā wander through them, O great-armed one?"

3.144.23 Bhīmasena said: I myself shall carry you, O king, and the princess, and the twin bulls among men, O lord of kings — do not let your mind fall into despondency.

3.144.24 Or else Ghaṭotkaca, that winged one born of me, equal in strength to me, shall carry all of us at your command, O sinless one.

3.144.25 Vaiśaṃpāyana said: Permitted by the Dharmarāja, he called to mind his rākṣasa son; and Ghaṭotkaca, righteous in soul, the moment he was remembered by his father, appeared with folded hands and saluted the Pāṇḍavas.

3.144.26 And the great-armed one, of true valor, was greeted by them and saluted the brāhmaṇas; then he spoke to his father Bhīmasena.

3.144.27 "I have been remembered by you and have come quickly, eager to serve; command me, O great-armed one — I will do everything, without doubt." Hearing this, Bhīmasena embraced the rākṣasa.

3.145.1 Yudhiṣṭhira said: He is learned in dharma, strong, and brave; he is at once a bull among rākṣasas; he is devoted to us and is a natural son — let him, O Bhīma, carry his mother.

3.145.2 By your strength, O Bhīma of exceedingly terrible prowess, I shall go unharmed together with Pāñcālī to Gandhamādana.

3.145.3 Vaiśaṃpāyana said: Understanding his brother's words, Bhīmasena, that tiger among men, instructed his son Ghaṭotkaca, the crusher of foes.

3.145.4 "O son of Hiḍimbā, your unconquered mother is utterly exhausted; and you, dear son, are able to move at will and are mighty — carry her, O winged one."

3.145.5 Having placed her on your shoulder, blessings be upon you — fly through the sky in our midst, but move gently so that you do not cause her pain.

3.145.6 Ghaṭotkaca said: Even alone I am capable of carrying the king of dharma, Dhaumya, the princess, and the twin brothers — how much more so now, when I have helpers with me.

3.145.7 Vaiśaṃpāyana said: Having spoken thus, Ghaṭotkaca then carried Kṛṣṇā (Draupadī) upon his back; that hero moved among the Pāṇḍavas, while the other rakshasas carried the Pāṇḍavas themselves.

3.145.8 Lomaśa, of incomparable brilliance, traveled by the path of the siddhas, shining by his own inner power, like a second sun.

3.145.9 The rakshasas of fearsome valor took up all those brahmins as well and, by order of the lord of rakshasas, set forth.

3.145.10 Thus beholding the divinely beautiful forests and groves, they journeyed on toward the great Badarī.

3.145.11 Borne by those swift-moving, mightily powerful rakshasas, the heroes traveled swiftly; the long road seemed as nothing.

3.145.12 They saw lands thronging with barbarian peoples, rich with mines of many jewels, and mountain foothills streaked with various minerals.

3.145.13 They saw regions crowded with hosts of vidyadharas, filled with apes and kinnaras, as well as kimpurushas and gandharvas on every side.

3.145.14 They saw lands laced with networks of rivers, filled with the calls of many birds, frequented by all manner of deer, and adorned with troops of monkeys.

3.145.15 Having passed through many lands and even the northern Kurus, they beheld the wondrous and extraordinary Kailāsa, the greatest of mountains.

3.145.16 Near that mountain they saw the hermitage of Nara and Nārāyaṇa, adorned with divine trees ever laden with flowers and fruits.

3.145.17 They saw that jujube tree (badari), lovely with its rounded trunk, glossy, casting a dense unbroken shade, endowed with surpassing beauty.

3.145.18 It was covered with glossy, dense, soft, and auspicious leaves; its branches were wide and spreading, endowed with extraordinary radiance.

3.145.19 It was laden with divine fruits, heavily covered with sweet honey-dripping berries — that divine tree, always frequented by bands of great sages and by flocks of various birds perpetually joyful and enraptured.

3.145.20 In a place free of gnats and mosquitoes, abounding in roots and fruits and water, covered with blue-green grass, and visited by gods and gandharvas —

3.145.21 — in a region of ground naturally well-leveled and auspicious, where the air was cool and soft as dew, in a place clear of thorns —

3.145.22 — arriving at that place, the great-souled ones together with those foremost brahmins all descended gently from the shoulders of the rakshasas.

3.145.23 Then, O king, the Pāṇḍavas together with the foremost twice-born sages beheld that sacred hermitage, the abode of Nara and Nārāyaṇa.

3.145.24 It was free of darkness, holy, untouched by the rays of the sun, free from the afflictions of hunger, thirst, cold, and heat — a destroyer of grief.

3.145.25 It was thronged with hosts of great sages and endowed with the splendor of brahman; inaccessible, O great king, to men who have forsaken dharma.

3.145.26 It was divine, honored with offerings and ritual fire, its surfaces well-swept and anointed, radiant on all sides with offerings of divine flowers.

3.145.27 It was filled with spacious fire-halls and auspicious ritual vessels, adorned with large water-pots and wooden ladles; it was a refuge for all beings and resonant with the chanting of the Veda.

3.145.28 That divine hermitage, worthy of taking refuge in, a destroyer of weariness, endowed with beauty beyond description, resplendent with the practices of the gods.

3.145.29 It was filled with self-controlled ones who lived on fruits and roots, clad in bark-cloth and black deerskins, whose selves were refined by austerities equal to the sun and sacred fire —

3.145.30 — with great sages intent on liberation, ascetics whose senses were restrained, who had become Brahman, of great fortune, and who were expounders of brahman.

3.145.31 The wise Yudhiṣṭhira, son of Dharma, of great splendor, disciplined and pure, together with his brothers, went forward to meet those sages.

3.145.32 Endowed with divine knowledge, seeing that Yudhiṣṭhira had arrived, all the great sages came forward with great delight, uttering blessings upon him, devoted as they were to Vedic recitation.

3.145.33 Delighted, those sages who were like fire performed for him proper honor according to rite, and brought water, flowers, roots, and pure fruits.

3.145.34 Then Yudhiṣṭhira, son of Dharma, received with devotion the honor thus rendered to him by the great sages with love.

3.145.35 That hermitage resembling the abode of Śakra, fragrant with divine scents, lovely, equal to heaven in its holiness — the Pāṇḍava, full of joy, together with Kṛṣṇā (Draupadī) —

3.145.36 — entered it, endowed with beauty, together with his brothers, O sinless one, and together with brahmins versed in the Vedas and Vedāṅgas, accompanied by the unfailing one.

3.145.37 There that dharma-souled one saw the sacred seat of Nara and Nārāyaṇa, honored by gods and divine sages, adorned by the Bhāgīrathī.

3.145.38 Having reached that divine badari tree, dripping with honey and fruit, frequented by bands of great sages, the great-souled ones dwelt there together with the brahmins.

3.145.39 They beheld mount Maināka filled with many flocks of birds, and the golden-peaked mountain, and that auspicious lake Bindusaras.

3.145.40 They beheld the Bhāgīrathī with its excellent fords, its cool and pure waters, auspicious, with banks strewn with gems and coral, adorned with trees.

3.145.41 Beholding it, strewn with divine flowers and gladdening the mind, the great-souled Pāṇḍavas took their delight there.

3.145.42 There those foremost of men, those heroes, dwelling with the brahmins, repeatedly offered satisfaction to the gods and the ancestors.

3.145.43 Watching the various delightful pastimes of Kṛṣṇā (Draupadī) there, those tiger-like men, the Pāṇḍavas, shining like immortals, rejoiced in that place.

3.146.1 Vaiśaṃpāyana said: There those tiger-like men, those heroes, observing the strictest purity and longing to see Dhanañjaya, the Pāṇḍavas dwelt for six nights, roaming and taking pleasure in that place.

3.146.2 In that most excellent and delightful forest, pleasing to all creatures, with trees in full bloom and bending under the weight of their fruits —

3.146.3 — adorned on every side by pleasing trees, crowded with flocks of male kokilas, with glossy dense leaves casting cool and lovely shade —

3.146.4 — and various lakes with clear waters gleaming on all sides with lotuses and blue water-lilies — beholding all these lovely forms, the Pāṇḍavas took their delight in that place.

3.146.5 There blew a breeze of holy fragrance and pleasant touch, gladdening all the Pāṇḍavas together with Kṛṣṇā and the foremost twice-born sages.

3.146.6 Then the wind blowing from the northeast carried by chance a divine lotus, brilliant as the sun, with a thousand petals.

3.146.7 The princess of Pāñcāla saw it — divinely fragrant, lovely, borne by the wind and fallen upon the ground, that pure water-born flower.

3.146.8 That auspicious one, having obtained that unrivaled saugandhika lotus, was exceedingly delighted, O king, and then spoke to Bhīmasena:

3.146.9 "Look, Bhīma, at this divine, exceedingly beautiful, unrivaled flower, perfect in fragrance and form — it is a delight to my heart."

3.146.10 "I shall give this to the king of dharma, O scorcher of foes; it is my wish to have more of these when we return to the Kāmyaka forest."

3.146.11 "If I am dear to you, O Pārtha, bring many of these flowers — I wish to take them back to the Kāmyaka hermitage."

3.146.12 Having spoken thus to Bhīmasena, the blameless princess of Pāñcāla took the flower and went to the king of dharma.

3.146.13 Understanding the intention of his queen, that bull among men, Bhīma of fearsome valor, desirous of pleasing his beloved —

3.146.14 — turned himself in the very direction of the wind from which that flower had come, intent on fetching it, and set off swiftly to get more flowers as well.

3.146.15 Taking up his bow with its golden back and arrows like venomous serpents, like a lion enraged, like an elephant in rut —

3.146.16 — seeking to please Draupadī, relying on the strength of his own arms, free from fear and confusion, the mighty one rushed up the mountain.

3.146.17 He who destroys enemies roamed over that mountain, beautiful, frequented by kinnaras, with its floor of dark rock covered with trees, creepers, and thickets.

3.146.18 The mountain was variegated with minerals, trees, animals, and birds of many colors, filled with every ornament, raised up like an arm of the earth.

3.146.19 On the peaks of Gandhamādana, lovely in every season, his eyes absorbed in the scenery, he reflected in his heart upon his purpose —

3.146.20 — with his ears, mind, and eyes riveted by the songs of male kokilas and the hum of bees, that one of boundless valor moved forward.

3.146.21 Inhaling the overpowering fragrance arising from the blossoms of every season, that one of great splendor moved freely through the forest like a maddened elephant.

3.146.22 His fatigue carried away by his father, his body hair thrilling with joy, touched by the cool breeze of Gandhamādana — the breeze that was his father's caress —

3.146.23 — that tamer of enemies churned through the forest — haunted by bands of yakshas, gandharvas, suras, and brahmarshis — in search of the flowers.

3.146.24 The mountain appeared smeared as if by fingers tracing uneven lines, its strata of brilliant minerals — golden, dark, and silver — creating varied streaks across its face.

3.146.25 The mountain seemed to dance with wings, with clouds clinging to its flanks; it seemed adorned with pearl necklaces, with cascades of water falling from its springs.

3.146.26 Its interior was filled with delightful river-groves and gorges with cascades; many peacocks danced within to the sound of the anklets of apsaras.

3.146.27 Its rocky surface was polished by the tusks of the elephants of the quarters; the waters flowing out of its streams made it appear as if its garment had slipped.

3.146.28 Bhīma was observed with curiosity by deer at ease, grazing on fresh shoots, moving about nearby, ignorant of fear.

3.146.29 Shaking many networks of creepers with the speed of his thighs, playing as he went, the glorious son of Kuntī, child of the Wind, moved on.

3.146.30 Intent on fulfilling the desire of his beloved, beautiful-eyed, tall, golden as a palm tree, with the build of a lion, youthful —

3.146.31 — with the stride of a maddened elephant, the speed of a maddened elephant, eyes red as a maddened elephant, and the unstoppability of a maddened elephant —

3.146.32 — he was observed by invisible yaksha and gandharva women who sat nearby, turning to look at him and making gestures of admiration.

3.146.33 As though displaying a freshly descended form of beauty, the Pāṇḍava roamed the delightful peaks of Gandhamādana.

3.146.34 Remembering the many and varied hardships inflicted by Duryodhana, he was intent on doing what was dear to Draupadī, who was dwelling in the forest.

3.146.35 He thought: "With Arjuna gone to heaven and myself gone in search of flowers, how will the noble Yudhiṣṭhira manage?"

3.146.36 "Out of affection, and out of distrust of the forest, that best of men Yudhiṣṭhira will surely not release Nakula and Sahadeva."

3.146.37 Thinking, "How shall I obtain the flowers quickly?" that tiger among men set off with the speed of the king of birds.

3.146.38 Making the earth tremble with his feet like a thunderclap upon a mountain, frightening herds of elephants, wolf-bellied Bhīma moved swift as the wind.

3.146.39 Crushing packs of lions and tigers, uprooting great trees and smashing them against his chest, the immensely strong and mighty one pressed on.

3.146.40 Tearing away creepers and vines with great force, the son of Pāṇḍu, roaring mightily like a thundercloud attended by lightning, strode upward to the summit of the mountain like an elephant.

3.146.41 At his terrible roar and the twang of his bow, O mighty one, herds of deer fled in terror on every side.

3.146.42 Then that mighty-armed one beheld on the slopes of Gandhamādana a most beautiful grove of plantain trees stretching for many leagues.

3.146.43 The immensely powerful Bhīma rushed toward it swiftly to disturb it, like a great rutting elephant breaking down trees of every kind.

3.146.44 Tearing up plantain trunks as tall as many palm trees, Bhīma, foremost among the mighty, hurled them in all directions with great force.

3.146.45 Then many great creatures rushed at him — herds of deer and elephants, and water-buffalo that dwell near ponds.

3.146.46 Enraged lions and tigers also charged at Bhīmasena, their jaws gaping wide, terribly fierce, roaring most fearfully.

3.146.47 Then the son of the Wind-god, Bhīma, relying on the strength of his own arms and filled with fury, crushed elephant with elephant and overwhelmed lion with lion; the mighty Pāṇḍava struck down the others with blows of his open palms.

3.146.48 Slaughtered by Bhīma, the lions, tigers, and hyenas all fled in terror, voiding dung and urine as they ran.

3.146.49 Having brushed them aside, the glorious and immensely powerful son of Pāṇḍu quickly entered the forest, filling all the directions with his roar.

3.146.50 At that terrific sound, the roar of Bhīmasena, all the deer and birds within the depths of the forest trembled with fear.

3.146.51 Suddenly hearing that sound stirring the beasts and birds, water-birds with damp wings rose up in their thousands.

3.146.52 Watching those flocks of water-birds, that bull of the Bhārata race followed them and beheld a most lovely and very great lake.

3.146.53 Golden groves of plantains trembling in the gentle breeze seemed to be fanning the unruffled lake as they spread along its banks.

3.146.54 Descending swiftly into that lake covered with abundant lotuses and lilies, the powerful Bhīma, of boundless splendour, sported in it like an unrestrained great elephant; and having played there for a long time he climbed out.

3.146.55 Then, plunging swiftly into that forest full of trees, the Pāṇḍava blew his resonant conch with all his breath.

3.146.56 At the blast of his conch, the roar of Bhīmasena, and the fierce clap of his arms, the caves of the mountain seemed to bellow in response.

3.146.57 Hearing that tremendous sound, like the crash of a thunderbolt, the great roar released by lions sleeping in the mountain caves arose.

3.146.58 O Bhārata, the very great cry released by elephants terrified by the lion's roar filled the entire mountain.

3.146.59 Hearing that sound, a foremost monkey who had been sleeping — a great-bodied monkey by the name of Hanūmān — stretched and yawned awake.

3.146.60 Lying in the midst of the plantain grove, overcome by sleep, he yawned and lashed his enormous tail — raised aloft like Indra's banner — making a sound like Indra's thunderbolt.

3.146.61 The mountain re-echoed the thunderclap of his tail from all its cave-mouths on every side, like a cow bellowing its lowing.

3.146.62 That sound of his tail, like the trumpeting of a maddened elephant, subsided and wandered across the varied ridges of the mountain.

3.146.63 Bhīmasena, hearing that sound, his body hair bristling with excitement, ranged through the plantain forest seeking the source of the sound.

3.146.64 In the middle of the plantain grove, on a broad flat rock, that mighty-armed one beheld the lord of monkeys reclining.

3.146.65 He was as hard to look upon as a mass of lightning, tawny as a mass of lightning, like a mass of lightning in his form, and restless as a mass of lightning.

3.146.66 His thick short neck was nestled between his arms crossed in a svastika; because his body was mostly shoulders, his waist and hips seemed slender.

3.146.67 With his head somewhat bowed and his long hair bristling, and his tail held aloft like a banner, he shone magnificently.

3.146.68 His lips were red, his mouth with a copper-hued tongue, his ears red, his brows mobile; his face with its rounded fang-tips shone like the moon in full brilliance.

3.146.69 Adorned within his face by gleaming white teeth mixed with tufts of hair, he resembled a cluster of aśoka blossoms.

3.146.70 Resting amid golden plantain trees, blazing with great brilliance, glowing with his own body's light, he was like a flaming fire.

3.146.71 That foremost of monkeys, a hero of immense body and great strength, gazed without fear with his honey-tawny eyes.

3.146.72 Then Bhīma of fearful valor swiftly approached and let out a lion's roar to rouse the monkey.

3.146.73 At Bhīma's sound the deer and birds trembled; Hanūmān, the great being, barely opening his eyes, then looked at him with a contemptuous gaze from his honey-tawny eyes.

3.146.74 Addressing the son of Kuntī with a smile, the monkey said to the man: "For what reason have you roused me, who was sleeping peacefully, causing me pain?"

3.146.75 "Surely you who are learned should show compassion to all beings; we do not know dharma, we who are born in the animal womb.

3.146.76 "Human beings endowed with intelligence show compassion to living creatures — how then do the wise like yourself engage in cruel deeds, defiling body, speech, and mind, destroying dharma?"

3.146.77 "You do not know dharma; the elders have not been attended by you; out of smallness of mind you destroy the wild creatures of the forest."

3.146.78 "Tell me — who are you, and for what reason have you come to this forest shunned even by beings possessing human qualities, indeed shunned by all men?"

3.146.79 "Beyond this point this mountain is utterly impassable, O hero; without the movement of the perfected siddhas, there is no way forward here."

3.146.80 "Out of compassion and goodwill I warn you, O mighty one — you cannot go beyond this point; take comfort in that, O lord."

3.146.81 "Eat these roots and fruits fit for the immortals and turn back — if my words are worthy of acceptance."

3.147.1 Vaiśaṃpāyana said: Having heard the words of that wise lord of monkeys, the heroic Bhīmasena, crusher of enemies, then replied.

3.147.2 "Who are you, and for what reason have you taken the form of a monkey? A Kṣatriya, second only to a Brāhmaṇa in rank, asks you this."

3.147.3 "A Kaurava, born of the lunar dynasty, carried in the womb of Kuntī, a son of Pāṇḍu, son of the Wind-god, known as Bhīmasena — I am he."

3.147.4 Receiving Bhīmasena's words with a smile, Hanūmān, son of the Wind-god, spoke to that son of the Wind-god.

3.147.5 "I am a monkey; I will not give you the way you desire. Go well, turn back — lest you suffer harm."

3.147.6 Bhīma said: "Whatever harm may come — that is my affair; I do not ask you about it, O monkey. Give way, stand aside from my path, lest you suffer harm."

3.147.7 Hanūmān said: "I have no strength to rise, for I am afflicted by illness. If you must go forward, then step over me and proceed."

3.147.8 Bhīma said: "The Paramātman, though without attributes, pervades and dwells within your body; I do not disrespect that which is to be known by knowledge and direct experience — therefore I will not step over you."

3.147.9 "Were I not to perceive through scripture the One who is the source of all beings, I would stride over you and this mountain, just as Hanūmān strode over the ocean."

3.147.10 Hanūmān said: "Who is this Hanūmān by whom the ocean was stridden over? I ask you, O best of the Kurus — tell me if you are able."

3.147.11 Bhīma said: "A brother of mine, praised for his virtues, endowed with wisdom, sattva, and strength, greatly celebrated in the Rāmāyaṇa — a hero, foremost among monkeys."

3.147.12 "For the sake of Rāma's wife, the ocean stretching a hundred yojanas was crossed in a single leap by that lord of leaping monkeys."

3.147.13 "He is my brother of great heroism; I am his equal in energy, and in strength and valor in battle I am capable of restraining you."

3.147.14 "Rise and give me the way, or witness my manly prowess today — if you do not obey my command I shall send you to the realm of Yama."

3.147.15 Vaiśaṃpāyana said: Recognizing him as intoxicated with strength and proud of his arm's prowess, Hanūmān laughed inwardly and spoke these words.

3.147.16 "Be appeased — I have no strength to rise, being oppressed by old age, O sinless one. Out of compassion for me, simply move this tail aside and proceed."

3.147.17 Then with a contemptuous smile, Bhīma grasped the tail with his left hand — yet he could not move the tail of the great monkey.

3.147.18 He tried again to lift it with both arms — raised like Indra's weapon — yet even the immensely powerful Bhīma could not raise it with both arms.

3.147.19 With eyebrows raised, eyes rolling, face contracted into a frown, and body drenched in sweat, Bhīma struggled — yet he utterly could not lift it.

3.147.20 Though he strained with effort, exhausted by his attempt to lift the tail, the glorious Bhīma stood beside the monkey with his head bowed in shame.

3.147.21 Then the son of Kuntī bowed down with joined palms and spoke: "Be gracious, O tiger among monkeys — may my harsh words be forgiven."

3.147.22 "Whether you are a siddha, a god, a gandharva, or a yakṣa — being asked, please tell me willingly who you are who bears the form of a monkey."

3.147.23 Hanūmān said: "O subduer of enemies, O joy of the Pāṇḍavas — since you have curiosity to know me fully, hear it all completely."

3.147.24 "I am the monkey named Hanūmān, born in the field of Kesarī by Vāyu, the life-breath of the world, O lotus-eyed one."

3.147.25 "Sugrīva son of the Sun and Vālin son of Indra — both kings of all monkeys, leaders of all monkey troops —

3.147.26 "— those greatly heroic ones attended me as well, O crusher of enemies. My friendship with Sugrīva was like that of wind and fire."

3.147.27 "Then, wronged by his brother for some other reason, Sugrīva lived for a long time on Ṛśyamūka together with me."

3.147.28 "Then the heroic and immensely powerful Rāma, son of Daśaratha — Viṣṇu in human form — wandered upon this earth."

3.147.29 "Seeking to fulfill his father's wish, accompanied by his wife and younger brother, bow in hand, foremost among archers, he took refuge in the Daṇḍaka forest."

3.147.30 "His wife was forcibly carried off from Janasthāna by Rāvaṇa, who had deceived the great-minded Rāghava by taking the form of a deer."

3.147.31 "With his wife abducted, that Rāghava, searching for his wife together with his brother, saw Sugrīva, the bull among monkeys, on a mountain peak."

3.147.32 "Friendship was formed between that great-souled Rāghava and Sugrīva; having killed Vālin he restored Sugrīva to the kingdom, and sent out the monkey hosts in search of Sītā."

3.147.33 "Then, from among the directions in which we set out with tens of millions of monkeys, news of Sītā was made known by a vulture in our direction."

3.147.34 "Then I, for the accomplishment of the mission of Rāma whose deeds are effortless, leaped at once across the ocean stretching a hundred yojanas."

3.147.35 "That goddess was seen by me in Rāvaṇa's abode, and I returned again, having made my name known there."

3.147.36 "Then the heroic Rāma, having slain all those rākṣasas, recovered his wife who had been lost, as the Vedic tradition recovers what has been forgotten."

3.147.37 "Then, when Rāma was established in his kingdom, this hero was implored by me: 'O hero, O slayer of foes, as long as the tale of Rāma resounds in the worlds, may I live' — and he replied, 'So be it.'"

3.147.38 "Rāma caused his kingdom to be administered for ten thousand years and ten hundred years more, and then departed to heaven."

3.147.39 "Here the apsarases, dear one, and the gandharvas, O ever-sinless one, constantly delight me by singing the deeds of that hero."

3.147.40 "This path is impassable for mortals, O joy of the Kurus; therefore I have blocked your way along this road frequented by the gods, so that none may violate or curse it, O Bhārata."

3.147.41 This is the divine path of the gods; mortals do not travel here. The lake you have come for is quite near indeed.

3.148.1 Vaiśaṃpāyana said: Thus addressed, the mighty-armed and valiant Bhīmasena, having bowed with joy and gladness of heart, spoke gently to Hanūmān, the lord of monkeys, calling him brother.

3.148.2 There is none more fortunate than I, for I have seen you, noble one. Your sight has bestowed on me a great blessing and deep satisfaction.

3.148.3 There is one favour I wish you to do for me now, noble one: that incomparable form you bore when you leaped across the ocean, the abode of sea-monsters — that form, O hero, I desire to behold.

3.148.4 In that way I shall be fully satisfied and shall truly believe your words. Thus addressed, that radiant monkey laughed and spoke.

3.148.5 That form cannot be seen by you, nor by anyone else; the condition of that time was different, and it does not obtain now.

3.148.6 Time was one thing in the Kṛta age, another in the Tretā, yet another in the Dvāpara; this present age is one of deterioration — I no longer have that form.

3.148.7 The earth, rivers, trees, mountains, siddhas, gods, and great sages all follow the course of time; the conditions of existence in each age vary accordingly, and strength, stature, and power diminish and arise in turn.

3.148.8 So enough — let it be; you cannot see that form, O ornament of the Kuru line. I conform to the age, for time is impossible to transgress.

3.148.9 Bhīma said: Describe to me the reckoning of the ages and the conduct in each age — the states of dharma, desire, and wealth, the stature, the strength, the rise and fall in each.

3.148.10 Hanūmān said: There is an age called Kṛta, dear one, in which eternal dharma prevails; in that supreme age, what is to be done is already done — no further effort is needed.

3.148.11 In it dharmas do not decline, nor do creatures diminish; and so, by virtue of its qualities, time has named it Kṛta.

3.148.12 In the Kṛta age, dear one, there were no gods, Dānavas, Gandharvas, Yakṣas, Rākṣasas, or serpents; and there was no buying and selling.

3.148.13 There were no Sama, Yajur, or Rig Vedic ritual classes, nor any human rite; dharma there was simply meditation on the fruit and renunciation alone.

3.148.14 In that confluence of ages there was no disease, no deterioration of the senses, no envy, no weeping, no arrogance, and no backbiting.

3.148.15 There was no strife, how could there be sloth, no hatred, no perversity, no fear, no sorrow, no jealousy, and no envy.

3.148.16 Then the supreme Brahman — that highest goal of yogins and the self of all beings — Nārāyaṇa was white (in that age).

3.148.17 Brāhmaṇas, Kṣatriyas, Vaiśyas, and Śūdras, bearing the marks of the Kṛta age, were in that age creatures fully devoted to their own duties.

3.148.18 With equal stages of life, equal conduct, equal knowledge and surpassing strength, the varnas, performing identical acts, attained to dharmas.

3.148.19 United in one Veda, performing rites of one mantra and one rule, though having separate dharmas they adhered to one Veda and followed one dharma.

3.148.20 Through action united with the four stages of life, in harmony with time, without attachment to the fruit of desire, they attained the highest state.

3.148.21 This dharma, marked by the Kṛta age's quality and united with self-yoga, was in the Kṛta age fourfold and eternal for the four varnas.

3.148.22 This is what is called the Kṛta age, free from the three qualities. Now learn about the Tretā age as well, in which the great soma sacrifice proceeds.

3.148.23 By one quarter dharma diminishes; Acyuta (Viṣṇu) takes on a reddish hue; and men, bent on truth, are devoted to ritual and dharma.

3.148.24 Then sacrifices come into being, and various dharmic rites; in the Tretā intentions and resolutions arise, and the fruits of ritual action and giving.

3.148.25 Devoted to austerity and giving, they do not swerve from dharma; people in the Tretā age abided in their own duty and were active in religious observance.

3.148.26 In the Dvāpara age too, dharma proceeds diminished by two quarters; Viṣṇu takes on a yellow hue, and the Veda is divided fourfold.

3.148.27 Then some know all four Vedas, others three, others two, others one; and yet others have no Vedic knowledge at all.

3.148.28 With the sacred texts thus divided, rites are conducted in many ways; people become passionate and oriented toward austerity and giving.

3.148.29 Because of the ignorance of the one Veda, many Vedas were made; and due to the decay of truth here, only a few remain established in truth.

3.148.30 For those who fall away from truth, many diseases arise, and desires and afflictions come, caused then by the gods.

3.148.31 Tormented greatly by these, men perform austerities; some, desiring enjoyment, others desiring heaven, spread out sacrifices.

3.148.32 Thus, having entered the Dvāpara, creatures decay through adharma; in the Kali age, O son of Kuntī, dharma stands on one quarter alone.

3.148.33 Having arrived at the dark age, Keśava becomes black; Vedic practices subside, and dharmic rites and sacrificial acts likewise.

3.148.34 Calamities, diseases, sloth, faults such as anger, afflictions, mental anguish, and physical ailments come to prevail.

3.148.35 As the ages revolve, dharma revolves again; as dharma revolves, the world revolves again.

3.148.36 When the world is exhausted, the forces that set the world in motion decay; dharmas created by the decay of ages distort their own aspirations.

3.148.37 This is what is called the Kali age, which before long comes into force; those who live long keep following this succession of ages.

3.148.38 And your curiosity about knowing me — what attachment should a wise man have to things of no ultimate purpose, O subduer of enemies?

3.148.39 All of what you asked me — the reckoning of the ages — has been told to you. Now fare you well, O mighty-armed one; go on your way.

3.149.1 Bhīma said: Without seeing your former form I shall not depart in any way. If you would favour me, reveal yourself by yourself.

3.149.2 Vaiśaṃpāyana said: Thus addressed by Bhīma, the monkey smiled and displayed that form he had worn when leaping across the ocean.

3.149.3 Wishing to please his brother, he assumed a mighty body; his frame then grew exceedingly in length and breadth.

3.149.4 Of immeasurable radiance, covering a grove of plantain trees with that form, the monkey rose to the height of a mountain and stood there.

3.149.5 Rearing his immense body like a second mountain, with copper-red eyes, sharp fangs, and furrowed brows, the monkey swung his great tail and stood pervading all directions.

3.149.6 Beholding that vast form of his brother, Bhīma, the joy of the Kurus, was filled with wonder and thrilled again and again.

3.149.7 Seeing him blazing like the sun with his radiance, like a golden mountain, like the sky on fire, Bhīma closed his eyes.

3.149.8 And Hanūmān, smiling, spoke to Bhīmasena: "This much of my form are you able to behold here, O sinless one."

3.149.9 "I can grow still further, as much as my mind desires; and against enemies, Bhīma, my form grows exceedingly with vigour."

3.149.10 Beholding that wonderful, tremendously terrible frame of Hanūmān, like the Vindhya and Mandara mountains, the son of the wind was bewildered.

3.149.11 Then Bhīma, his body hair standing up in joy, replied to Hanūmān who stood before him, with folded hands, his spirit undaunted.

3.149.12 "The vast measure of your body has been seen, O lord; now, O greatly valiant one, withdraw yourself into yourself."

3.149.13 "For I cannot look at you, risen like the sun, immeasurable and unapproachable, like the mountain Maināka."

3.149.14 "And I have great wonder in my mind today, O hero, that with you at his side Rāma himself went against Rāvaṇa."

3.149.15 "You alone were capable of destroying that Laṅkā with all its warriors and vehicles, relying on your own arm's strength and vigour."

3.149.16 "For there is nothing unattainable for you, O son of the wind; Rāvaṇa with all his forces was not a match for you alone in battle."

3.149.17 Thus addressed by Bhīma, Hanūmān, the bull among monkeys, then replied with a voice gentle and deep.

3.149.18 "It is so, great-armed one, as you say, O Bhārata; Bhīmasena, that vile Rākṣasa was no match for me."

3.149.19 "But had I slain that thorn of the world, Rāvaṇa, the glory of Rāma would have been lost; therefore I refrained."

3.149.20 "By that hero, having slain the lord of Rākṣasas with all his forces, Sītā was brought back to his city and his glory was established in the world."

3.149.21 "So go now, O man of vast wisdom, devoted to your brother's welfare and happiness; may the path be free of ill and safe, protected by the wind."

3.149.22 "This is the path, O best of Kurus, to the Saugandhika forest; you will see the garden of Kubera guarded by Yakṣas and Rākṣasas."

3.149.23 "Do not by force gather the flowers yourself; the gods are to be especially honoured by a man."

3.149.24 "By offerings, oblations, salutations, and mantras, O bull of the Bhāratas, the gods in their grace act with devotion, O Bhārata."

3.149.25 "Do not act rashly, dear one; uphold your own dharma. Established in your own dharma, understand the highest dharma and approach it."

3.149.26 "Without knowing dharma, and without attending on the elders, dharma cannot truly be understood — not even by those equal to Bṛhaspati."

3.149.27 "Where adharma goes by the name of dharma and dharma is called adharma — that distinction must be discerned carefully, where the unintelligent are confused."

3.149.28 "Dharma is born of conduct; from dharma the Vedas arise; from the Vedas sacrifices are produced; by sacrifices the gods are established."

3.149.29 "The gods are sustained by sacrifices enjoined by Vedic conduct and rule; men are sustained by the policies declared by Bṛhaspati and Uśanas."

3.149.30 "By trade, mining, commerce, agriculture, and by the support of one's source of livelihood — by this economic activity and by these dharmas of the twice-born all is sustained."

3.149.31 "The three Vedas, economics, and statecraft — these are the three branches of knowledge for the wise; when properly applied together, the journey of the world is ordered."

3.149.32 "If these dharmic activities were absent, if the triple Veda were absent from the earth, and if statecraft were absent too, this world would be without limit or restraint."

3.149.33 "Not following the dharma of livelihood, these people would perish; with these three dharmas well pursued, creatures truly flourish."

3.149.34 "For the twice-born, dharma is immortal; there is one dharma peculiar to each varna; sacrifice, study, and giving — these three are remembered as common to all."

3.149.35 "Both officiating at rites and teaching, as well as receiving gifts, are for Brāhmaṇas; protection is for Kṣatriyas; the dharma of Vaiśyas is nurturing."

3.149.36 "Service to the twice-born is said to be the dharma of Śūdras; likewise those who lack begging, fire-offerings, and vows — the duty of those who live at the guru's house."

3.149.37 "The Kṣatriya dharma here, O son of Kuntī, is the protection of dharma; take up your own dharma, with humility and controlled senses."

3.149.38 "Having taken counsel with the aged, the righteous, the wise, and those versed in scripture, one who is well established rules through the rod of chastisement; the self-indulgent is overwhelmed."

3.149.39 "When a king properly exercises both punishment and favour, then the boundaries of the world are well and truly established."

3.149.40 "Therefore, regarding territory, fortresses, and the strength of enemies and allies, one must always be alert through spies to one's position, growth, and decline."

3.149.41 A king has four instruments at his disposal: wise counsel, valor, the power to punish and reward, and skill in accomplishing the task at hand.

3.149.42 Affairs are to be accomplished through conciliation, gifts, division of enemies, punishment, and disregard — whether by brief or extended application of these means.

3.149.43 All statecraft and espionage are rooted in counsel, O bull of the Bhāratas. Success comes through well-deliberated policy; one should take counsel together with those who know these arts.

3.149.44 One should not share secrets with a woman, a fool, a greedy man, a child, or a frivolous person, nor with those who show signs of madness.

3.149.45 One should deliberate with the learned; have tasks executed by the capable; entrust the arrangements of policy to loyal men; and everywhere shun the foolish.

3.149.46 In matters of righteousness, employ the righteous; in matters of wealth, employ the wise; in matters concerning women, employ eunuchs; and in cruel tasks, employ the cruel.

3.149.47 The intelligence that discerns what must and must not be done — from one's own people and from the enemy — and the measure of the enemy's strength and weakness must be known in all affairs.

3.149.48 Toward those who conduct themselves well according to sound judgment, one should extend favor and acceptance; toward the ill-behaved and the lawless, one should apply restraint.

3.149.49 When a king rightly applies both restraint and reward, the boundaries of social order become well established for all people.

3.149.50 This, O Pārtha, is the stern and difficult dharma prescribed for you. Abiding in discipline, maintain it according to the divisions proper to your own duty.

3.149.51 Just as brahmins reach heaven through austerity, righteousness, self-restraint, and sacrifice, so vaishyas attain the good state through the dharma of giving, hospitality, and proper action.

3.149.52 So too the kshatriya attains heaven on earth through restraint and protection; wielding the rod of punishment rightly, free from desire and hatred, ungreedy and rid of anger, they reach the world of the righteous.

3.150.1 Vaiśaṃpāyana said: Then the monkey, drawing back in that vast body swollen by desire, embraced Bhīmasena once again with his arms.

3.150.2 As Bhīma was embraced by his brother, O Bhārata, his fatigue vanished at once and all auspicious signs attended him.

3.150.3 Then the monkey spoke again, his eyes brimming with tears, addressing Bhīma out of affection with a voice choked with weeping.

3.150.4 "Go, hero, to your own dwelling. Remember me when the time comes for stories; yet while I dwell here, O best of Kurus, you must not reveal my presence to anyone."

3.150.5 "For the divine women of the gandharvas, released from the abode of Kubera, the lord of wealth, will come here at the right place and time, O great-armed one."

3.150.6 "My sight too has borne fruit, and I have been reminded of Rāma of the Raghu line. Having obtained the touch of a human body by meeting you, Bhīma, it has been worthwhile."

3.150.7 "So let this meeting of ours not be in vain for you, O hero, son of Kuntī. Placing our brotherhood foremost, ask a boon, O Bhārata."

3.150.8 "If those wretched sons of Dhṛtarāṣṭra are to be slain by me when I go to Hāstinapura, I shall do it now, as much as you wish."

3.150.9 "Or if that city must be crushed by me with a boulder, I shall do it today, as much as your desire requires, O great-armed one."

3.150.10 Bhīmasena, hearing those words of the great-souled one, replied to Hanūmān with his heart overflowing with joy.

3.150.11 "All has already been done by you for me, O bull among monkeys. May well-being be yours, O great-armed one. I ask your forgiveness — be gracious to me."

3.150.12 "All the Pāṇḍavas are protected, having you as our protector, O valiant one. By your very radiance we shall conquer all our enemies."

3.150.13 Thus addressed, Hanūmān spoke to Bhīmasena: "Out of brotherhood and affection I shall do what is dear to you."

3.150.14 "When you plunge into the enemy's army thick with arrows and javelins, O hero, and let forth your lion-roar, O great-armed one, then I shall amplify your cry with my own voice."

3.150.15 "Standing on Arjuna's banner, I shall release terrifying cries that will take the lives of your enemies." Saying this, he disappeared.

3.150.16 After that foremost of monkeys had departed, Bhīma too, the best among the strong, roamed widely over the Gandhamādana by the path he had come.

3.150.17 Recalling Hanūmān's form and his matchless splendor on earth, remembering the greatness and power of the son of Daśaratha, he went his way.

3.150.18 He then searched through those delightful forests and groves, eager to find the grove of saugandhika flowers.

3.150.19 He then saw forests rich with blooming lotuses, flowering woodlands, herds of rutting elephants mired in mud, and clouds gathered as if ready to pour rain, O Bhārata.

3.150.20 Seen on the path by deer with darting eyes accompanied by their does, chewing mouthfuls of young grass, the glorious one passed quickly on.

3.150.21 Bhīmasena, fearless through his valor, plunged into the mountain frequented by buffaloes, wild boars, and tigers.

3.150.22 He passed through the forest past trees with flower-laden branches, their tender copper-colored shoots soft, the trees swaying in the wind as if beseeching him.

3.150.23 On the path he passed lotus ponds with cupped blossoms like folded palms, attended by intoxicated bees, their forests and sacred fords beloved.

3.150.24 His mind and gaze riveted on the flowering mountain slopes, sustained by the words of Draupadī as his provisions, Bhīma went yet more swiftly.

3.150.25 Then, as the day turned and deer scattered through the forest, he beheld a vast river adorned with pure golden lotuses.

3.150.26 The river was filled with drunken karandava ducks, beautified by chakravaka birds, and seemed like a garland of pure lotuses fashioned for that mountain.

3.150.27 In that river the great-souled one beheld a vast grove of saugandhika lotuses, gladdening to behold, radiant as the morning sun.

3.150.28 Seeing it and thus having his heart's desire, the son of Pāṇḍu went in thought to his beloved, worn by the hardships of forest exile.

3.151.1 Vaiśaṃpāyana said: Going to that lovely lotus-lake guarded by rakshasas on the beautiful peak of Kailāsa, he saw it in a fair and auspicious grove.

3.151.2 Born near the dwelling of Kubera, fed by mountain torrents, most beautiful, broad-shaded, entwined with many trees and creepers.

3.151.3 Covered with green lotuses, divine, bearing golden water-lilies, purifying to the world, auspicious and wondrous to behold.

3.151.4 There the son of Kuntī, the Pāṇḍava, beheld the water — cool, light, auspicious, pure, wholesome, and abundant, like the essence of nectar.

3.151.5 That lovely pond was filled with saugandhika lotuses, covered with blooms of purest gold, supremely fragrant.

3.151.6 With stalks of finest lapis lazuli, many-hued and heart-ravishing, disturbed by swans and karandava ducks that scattered spotless pollen.

3.151.7 It was the pleasure-ground of the great-souled king of yakshas, Kubera, and was most highly honored by gandharvas, apsarases, and gods.

3.151.8 It was frequented by divine sages, by yakshas, kimpurushas, rakshasas, and kinnaras, and was guarded by Vaiśravaṇa.

3.151.9 Beholding that lake, the son of Kuntī, Bhīmasena of great strength, was supremely delighted upon seeing that divine pond.

3.151.10 That lake was guarded by a hundred thousand rakshasas called the Krodhavaśa, by order of the king, armed and equipped with diverse weapons.

3.151.11 They, upon seeing the son of Kuntī clad in deerskins, wearing golden armlets, the hero Bhīma of terrible prowess —

3.151.12 — bearing weapons, his sword girt, the tamer of foes, approaching fearlessly in his desire to reach the lotuses — they cried out to one another.

3.151.13 "This tiger among men, bearing weapons and covered in deerskins, has come here with some intention — you ought to ask him what it is."

3.151.14 Then they all approached that great-armed Vṛkodara, radiant with energy, and asked: "Who are you? You should declare yourself."

3.151.15 "You appear to be wearing the garb of a sage, clothed in bark-cloth. Tell us, O greatly resplendent one, what purpose has brought you here."

3.152.1 Bhīma said: "I am Bhīmasena, a Pāṇḍava, next in rank after the son of Dharma; I have come to vast Badarī together with my brothers, O rakshasas."

3.152.2 "There the Pāñcālī princess saw an incomparable saugandhika lotus, clearly carried here by the wind; she desires many more of them."

3.152.3 "I have come here to gather a bouquet of flowers for her sake — she of flawless limbs, my beloved, the lawfully wedded wife. Know this, O night-wanderers."

3.152.4 The rakshasas said: "This is the beloved pleasure-ground of Kubera, O bull among men. No mortal man subject to the law of death may sport here."

3.152.5 "Divine sages, yakshas, and gods, O Vṛkodara, drink and sport here after taking leave of the great yaksha lord; gandharvas and apsarases too sport here, O Pāṇḍava."

3.152.6 "Whoever, wrongly and without reverence for the lord of wealth, desires to sport here out of wicked conduct — that one shall surely perish without doubt."

3.152.7 "Disregarding him, you wish to take the lotuses from here by force — how then do you call yourself the brother of the king of righteousness?"

3.152.8 Bhīma said: "O rakshasas, I do not see the lord of wealth anywhere nearby; and even if I were to see the great king, I would not presume to beg from him."

3.152.9 "For kings do not beg — that is the eternal law. Nor do I wish to abandon the dharma of the kshatriya under any circumstances."

3.152.10 "Moreover, this lovely lotus-pond was born from a mountain stream; it has not reached the dwelling of the great-souled Kubera and thus does not belong to him exclusively."

3.152.11 "This belongs equally to all beings and to Vaiśravaṇa alike. When things stand thus in common, who has the right to beg from whom?"

3.152.12 Vaiśaṃpāyana said: Having spoken thus to all the rakshasas, Bhīmasena plunged in. Then the mighty one was stopped by the rakshasas with words — "No! Not like this!" — threatening him angrily on all sides.

3.152.13 But that one of terrible prowess, treating those rakshasas with contempt, plunged forward; the great-souled one pressed in, and they all tried to stop him.

3.152.14 "Seize him! Bind him! Hack him down! Let us cook and eat Bhīmasena!" — crying out in rage, they swiftly pursued him, brandishing their weapons with rolling eyes.

3.152.15 Then, seizing his massive mace riveted with bands of gold, dreadful as the rod of Yama, he charged at them swiftly, crying out: "Stand! Stand your ground!"

3.152.16 They then hurled their weapons — darts, iron clubs and the rest — and charged him suddenly, those formidable rakshasas, the Krodhavaśa, consumed by wrath, fierce, surrounding Bhīma on all sides.

3.152.17 He who was born powerfully of Kuntī by the Wind, a hero, swift, slayer of enemies, ever devoted to truth and righteousness, unconquerable by foes in valor —

3.152.18 — that great-souled hero cut off their various approaches, shattered the weapons of the enemy, and slew them as they led their charge — more than a hundred — near the lotus-lake.

3.152.19 Seeing his valor and strength, his knowledge-power and the power of his arms alike, unable to withstand him together from all sides, their foremost warriors struck down, they suddenly turned back.

3.152.20 Being shattered right there, swiftly taking to the sky with their senses bewildered, the Krodhavaśa, broken and tormented by Bhīma, fled toward the peaks of Kailāsa.

3.152.21 Like Indra overcoming hosts of danavas and daityas, he stepped forth and conquered those troops of enemies in battle; plunging into that lotus-pond, his foes vanquished, he then gathered the lotus-blooms to his heart's content.

3.152.22 Then, drinking the nectar-like water, he became renewed in the highest vigor and energy; uprooting and gathering the saugandhika lotuses, supremely fragrant, he took them all.

3.152.23 Then those Krodhavaśa, driven back by Bhīma's might, gathered themselves and went to the lord of wealth; exceedingly distressed, they reported faithfully Bhīma's valor and strength in battle.

3.152.24 Hearing their words, the divine lord laughed and then addressed the rakshasas: "Let Bhīma take the water-born flowers as he pleases; I already know it is for Kṛṣṇā's sake."

3.152.25 Then, having taken leave of the lord of wealth, they went, their anger gone, to the best of the Kurus, and beheld Bhīma sporting alone in that lotus-lake as he pleased.

3.153.1 Vaiśaṃpāyana said: Then, O bull of the Bhāratas, he gathered those many divine and most precious flowers, of many forms, pure and spotless.

3.153.2 Then a great and swift wind arose, harsh to the touch, driving gravel along the ground, urging on as if stirring up a battle.

3.153.3 A great and blazing meteor fell with a thunderous crash; the sun lost its radiance, its rays covered and enveloped in darkness.

3.153.4 There was a terrible clap of thunder while Bhīma was engaged in his mighty feat; the earth itself trembled, and a shower of dust fell.

3.153.5 The directions turned blood-red; beasts and birds cried out harshly; everything was enveloped in darkness so that nothing could be discerned.

3.153.6 Beholding that marvel, Yudhiṣṭhira, son of Dharma and foremost among the eloquent, said: "Who is it that shall overcome us?"

3.153.7 "Be ready, O Pāṇḍavas, intoxicated with battle — fortune attend you! By what I see, our own prowess shall prove supreme."

3.153.8 Having spoken thus, King Yudhiṣṭhira, the dharma-king, looked around in all directions, but could not see Bhīma.

3.153.9 There the subduer of foes asked Draupadī and the twin brothers who stood nearby about his brother Bhīma, terrible in battle deeds.

3.153.10 "O Pāñcālī, has Bhīma not gone to do something? Or has that hero, fond of bold exploits, already performed some daring deed?"

3.153.11 "For these sudden ill omens, portending a great battle, have manifested on all sides showing terrible fear."

3.153.12 To him speaking thus, Kṛṣṇā — the wise one, his beloved, the beautiful-smiling queen eager to please her dear one — replied:

3.153.13 "O king, those Saugandhika lotuses which were brought by the wind — today I had them fetched for the delight of Bhīmasena.

3.153.14 "And the hero was told by me: if you find many more of them, gather them all and return quickly."

3.153.15 "He, that mighty-armed Pāṇḍava, has surely gone from here in the north-eastward direction, O king, to fetch those flowers for my sake."

3.153.16 Addressed thus by her, the king then spoke to the twins: "Let us all go quickly in the direction Vṛkodara has gone."

3.153.17 "Let the rakshasas carry the brahmanas, weary and emaciated as they are; and you also, O Ghaṭotkaca, equal to the immortals, carry Kṛṣṇā."

3.153.18 "It is clear to my mind that Bhīma has gone deep and far from here; the time has grown long, and he is equal to the wind in speed."

3.153.19 "Swift, he is equal to Garuḍa's son in leaping on earth; he could spring up into the sky and descend again at will."

3.153.20 "Let us follow him — by your power, O night-rangers — before he commits any offense against the Siddhas and the Brahmā-speakers."

3.153.21 Saying "so be it," all of them, led by Hiḍimba's son, who knew the way to Kubera's lake, O bull of the Bhāratas —

3.153.22 — taking up the Pāṇḍavas and those many brahmanas, together with Lomaśa himself, set out with joyful hearts.

3.153.23 Going together, all of them saw there in the forest that charming lake adorned with fully blooming lotuses — most beautiful to behold.

3.153.24 And they saw that great-souled Bhīma standing on its bank, and also saw the yakshas with large eyes, slain.

3.153.25 He stood on the river-bank holding his mace aloft with both arms, like Death himself staff in hand at the time of universal dissolution.

3.153.26 Seeing him, the dharma-king embraced him again and again and said in gentle words: "O son of Kuntī, what is this that you have done?"

3.153.27 "This rashness, though it may bring you glory, is displeasing even to the gods. Do not do such a thing again, if you wish to please me."

3.153.28 Having admonished the son of Kuntī and receiving the lotus flowers, they — equal to the immortals — sported together in that very lake.

3.153.29 At this very time there appeared the mighty-bodied guardians of that garden, armed with rocks, coming forth.

3.153.30 Seeing the king of dharma, and the divine sage Lomaśa, and Nakula and Sahadeva, and the other brahmin-seers, all of them bowed with humility and prostrated, O Bhārata.

3.153.31 Appeased by the dharma-king, those night-wanderers became serene; and being known to Kubera, those bull-like men, the upholders of the Kuru line, stayed there for a while, sporting in delight.

3.154.1 Vaiśaṃpāyana said: Then, while those Pāṇḍavas were living there confidently — after those rakshasas and also the son of Bhīmasena had departed —

3.154.2 — left without Bhīmasena, a rakshasa one day seized them by chance — the dharma-king, the twins, and Kṛṣṇā.

3.154.3 Representing himself as a brahmin skilled in mantras and supremely learned in all weapons, he constantly attended upon the Pāṇḍavas daily.

3.154.4 He examined the quivers and bows of the Pārthas while seeking an opportunity, known by name as Jaṭāsura.

3.154.5 When the foe-subduing Bhīmasena had gone out for hunting, he assumed another form — terrible, monstrous, and enormous.

3.154.6 Seizing all the weapons and taking hold of Draupadī, that evil-souled one set off, having also captured three of the Pāṇḍavas.

3.154.7 But Sahadeva, the Pāṇḍava, managed to slip away with effort and cried out to Bhīmasena, that mighty one, in the direction he had gone.

3.154.8 While being carried off, the dharma-king Yudhiṣṭhira spoke to him: "Your dharma declines, O fool — do you not see this at all?"

3.154.9 "Whatever beings there are among humans, and even those born in animal wombs — gandharvas, yakshas, rakshasas, birds, beasts — they all live dependent upon humans; and thus do you live dependent on them."

3.154.10 "For by the prosperity of this world, your world too prospers; when this world grieves, the gods also grieve; and when properly worshipped, they thrive on oblations and offerings."

3.154.11 "We are the guardians and protectors of the kingdom, O rakshasa; for an unprotected kingdom, how can there be prosperity? How can there be happiness?"

3.154.12 "A king who has committed no offense must never be disrespected by a rakshasa; and not even the smallest transgression exists on our part, O man-eater."

3.154.13 "One must never betray friends, nor those who have placed their trust; nor those whose food one has eaten, nor those who have given one shelter."

3.154.14 "You, who dwelt sheltered by us, were honored and lived in comfort; having eaten our food, how do you, O witless one, now seek to carry us off?"

3.154.15 "Such is your character — your growth is in vain, your intelligence in vain, your conduct in vain; you deserve a vain death, and this day you shall cease to exist in vain."

3.154.16 "But if you, corrupt in mind and devoid of all dharma, wish — give back our weapons and then win Draupadī by open combat."

3.154.17 "But if you do this deed without understanding, you will gain only unrighteousness and infamy in the world."

3.154.18 "By laying violent hands upon this woman today, O rakshasa — this human woman — it is poison you have drunk by the potful, having stirred it up yourself."

3.154.19 Then Yudhiṣṭhira became a burden upon him; the rakshasa, his spirit overwhelmed by the weight, could no longer move as swiftly as before.

3.154.20 Then Yudhiṣṭhira said to Draupadī and to Nakula: "Do not fear this foolish rakshasa — I have stolen away his power of movement."

3.154.21 "The mighty-armed son of the wind-god will not be far away; when this moment arrives, this rakshasa shall be no more."

3.154.22 Sahadeva, seeing that rakshasa of dulled mind, spoke these words to king Yudhiṣṭhira, son of Kuntī:

3.154.23 "O king, what deed is there higher for a kshatriya than this — that facing the enemy in battle he should either give up his life or conquer his foes?"

3.154.24 "Either this one shall destroy us or we shall destroy him in battle, O scorcher of foes, O mighty-armed one — for this is the right time and place, O king."

3.154.25 "The time for kshatriya dharma has arrived, O man of true valor; whether conquering or being slain, we deserve to attain the highest state."

3.154.26 "If the sun were to set today with this rakshasa still alive, I would never again say 'I am a kshatriya,' O Bhārata."

3.154.27 "Ho there, rakshasa — stop! I am Sahadeva, the Pāṇḍava. Either slay me and then carry them off, or lie here slain this very day."

3.154.28 Even as he was speaking thus, Bhīmasena appeared by chance — mighty-armed, like Vāsava armed with the thunderbolt.

3.154.29 He saw his two brothers there, and the illustrious Draupadī, and Sahadeva on the ground hurling abuse at the rakshasa.

3.154.30 And he saw the foolish rakshasa, his mind stricken by fate, wandering here and there, checked and restrained by destiny.

3.154.31 The mighty Bhīma, seeing him carrying off his brothers and Draupadī, filled himself with wrath and spoke these words to the rakshasa:

3.154.32 "You were recognized by me earlier from your behavior while inspecting the weapons; but I placed no importance on you, and so you were not killed then — for you were disguised in brahmin form and did not say anything disagreeable to us."

3.154.33 "You who moved among the beloved ones, not doing anything harmful, a guest in brahmin form — how could I slay one who had committed no offense? Even one who knew you to be a rakshasa would go to hell for killing such a one."

3.154.34 "There is no slaying by time of one who is not yet ripe; but now surely you are fully ripe, since such a resolve has been given to you by time — marvelous in its workings — to carry off Kṛṣṇā."

3.154.35 "This hook has been swallowed by you, hung on the thread of time; like a fish in water with a pierced mouth — how will you escape from me today?"

3.154.36 "The destination to which you set out, where your mind already went beforehand — you will not reach it; you will go the way of Baka and Hiḍimba."

3.154.37 Addressed thus by Bhīma, the rakshasa, driven by fate, was frightened; releasing all of them, he presented himself for battle.

3.154.38 And with lips quivering from rage, he again spoke to Bhīma: "My directions are not confused, O sinner — the delay was only for your sake."

3.154.39 "All the rakshasas I have heard of who were slain by you in battle — for them today I shall perform the water libation using your blood."

3.154.40 Thus addressed, Bhīma then, licking the corners of his lips, as if smiling yet burning with rage, like Death and the destroyer at the end of time in person, desiring only the fury of his arms, rushed at the rakshasa.

3.154.41 The rakshasa too rushed at Bhīma who stood ready seeking battle, furious with rage, like Bali charging Indra the thunderbolt-bearer.

3.154.42 While the two of them were engaged in that most terrible wrestling match, the two sons of Mādrī, furious, both rushed forward as well.

3.154.43 Vṛkodara, son of Kuntī, laughing, restrained both of them, saying: "I am capable against this rakshasa — just watch."

3.154.44 "By myself, by my brothers, by dharma, by my good deeds, and by my sacrifices I swear, O king, I shall destroy this rakshasa."

3.154.45 Having spoken thus, those two heroes, competing with each other, grappled with their arms — both the rakshasa and Vṛkodara.

3.154.46 There was a fierce clash between the two — the furious Bhīma and the rakshasa — neither enduring the other, like gods and demons in battle.

3.154.47 The two of them, uprooting tree after tree, struck each other, roaring like two storm-clouds at the end of summer — those two mighty ones.

3.154.48 Those two best among the strong shattered great trees with their thighs, grappling with each other in fury, each seeking victory over the other.

3.154.49 That tree-battle brought destruction to the trees, just as the battle between the brothers Vālī and Sugrīva, those lions among monkeys, had done before.

3.154.50 Swinging trees again and again at each other for a while, they both struck blows, roaring repeatedly.

3.154.51 When in that place all the trees had been felled and piled in hundreds by those two, each intent on killing the other,

3.154.52 then, O Bhārata, they took up rocks and fought for a while, those two mighty ones like great mountains with thunderclouds.

3.154.53 With fierce, terrifying, massive boulders they struck each other like thunderbolts with great force, both filled with fury.

3.154.54 And having struck each other repeatedly, those two proud in strength then grappled with their arms and dragged each other like elephants.

3.154.55 They fell upon each other with terribly fierce fists, and a crackling sound arose from those two great-souled ones.

3.154.56 Then drawing back his fist like a five-headed serpent, Bhīma struck the neck of the Rākṣasa with great force.

3.154.57 Then, seeing that Rākṣasa wearied and utterly exhausted from the blows of Bhīmasena's arms, Bhīmasena pressed forward.

3.154.58 Then mighty-armed Bhīma, equal to an immortal, lifted him up forcibly with both arms and crushed him against the ground.

3.154.59 The Pāṇḍava crushed all his limbs and, striking him with his elbow, severed the head from the body.

3.154.60 Jaṭāsura's head, with lips bitten, eyes rolled back, like fruit fallen from its stalk, held by the force of Bhīmasena, fell drenched in blood, with teeth clenching the lips.

3.154.61 Having slain him, that great archer came to Yudhiṣṭhira, praised by those foremost brahmins, like Vāsava attended by the Maruts.

3.155.1 Vaiśaṃpāyana said: With that Rākṣasa slain, King Yudhiṣṭhira, son of Kuntī, the lord, returned again to the hermitage of Nārāyaṇa and made his abode there.

3.155.2 Gathering all his brothers together with Draupadī, he spoke these words in time, remembering his brother Arjuna:

3.155.3 "Four years have passed auspiciously for us dwelling in the forest, and Arjuna has accomplished his purpose — the fifth year is now approaching.

3.155.4 Having reached Mount Śveta, best of peaks among mountains, there too his purpose was accomplished, and we longed to meet him again.

3.155.5 And that Pārtha of boundless splendour made an agreement with me: 'I will dwell five years seeking knowledge,' he said long ago.

3.155.6 We shall see the Gāṇḍīva-bowman, subduer of foes, who has obtained all weapons, returning from the world of the gods to this world."

3.155.7 Having spoken thus, the Pāṇḍava took leave of all the brahmins and explained to those ascetics the reason for his departure.

3.155.8 Those brahmins of fierce austerities, pleased, circumambulated Yudhiṣṭhira and blessed him with auspicious words and well-being.

3.155.9 "This hardship, O bull of the Bhāratas, O knower of dharma, will soon bear fruit in happiness; crossing through it by the law of warriors, you shall rule the earth."

3.155.10 The king, that scorcher of enemies, receiving those words of the ascetics, set out together with those brahmins and his brothers.

3.155.11 The glorious one, accompanied by Draupadī, followed by Rākṣasas headed by Ghaṭotkaca, son of Hidimbi, and protected by Lomaśa.

3.155.12 Somewhere he went on foot, somewhere he was carried by the Rākṣasas — that great-splendoured one of excellent vows, together with his brothers, here and there.

3.155.13 Then King Yudhiṣṭhira, reflecting on many hardships, journeyed northward toward the direction filled with lions, tigers, and elephants.

3.155.14 Gazing upon Kailāsa, Mount Maināka, the foothills of Gandhamādana, and Meru the rocky peak,

3.155.15 ever higher on the mountains, past many auspicious rivers, they reached the sacred plateau of the Himālayas on the seventeenth day.

3.155.16 The Pāṇḍavas, O king, saw Gandhamādana close at hand, on the sacred back of the Himālayas, covered with many trees and creepers.

3.155.17 Adorned with blooming great trees born from water-eddies, they saw the most sacred hermitage of Vṛṣaparvan.

3.155.18 Approaching that royal sage Vṛṣaparvan, righteous-souled, the Pāṇḍavas, subduers of foes, free from fatigue, paid reverence to him.

3.155.19 That royal sage welcomed the bulls of the Bhārata race as a father would his sons; honored, those subduers of enemies dwelt there for seven nights.

3.155.20 When the eighth day arrived, they took leave of that sage famed throughout the world, Vṛṣaparvan, and resolved to depart.

3.155.21 And presenting each of those brahmins one by one to Vṛṣaparvan, like treasured friends duly honoured, at the proper time,

3.155.22 then the Pāṇḍavas left behind their excellent garments and auspicious ornaments in that hermitage of Vṛṣaparvan.

3.155.23 That wise one, skilled in past and future, knower of all dharma, that knower of righteousness, instructed the bulls of the Bhārata race as a father would his sons.

3.155.24 Those great-souled heroes, given leave, journeyed northward together with Kṛṣṇā and great-souled brahmins; and Vṛṣaparvan, lord of the earth, followed them as they set out.

3.155.25 The great-splendoured Vṛṣaparvan commended the Pāṇḍavas to the brahmins, blessed the sons of Kuntī with benedictions, congratulated them, and after showing them the path, turned back.

3.155.26 Yudhiṣṭhira, son of Kuntī, of true valour, set out on foot together with his brothers through forests filled with many herds of animals.

3.155.27 Dwelling on the mountain slopes amid many thickets of trees, the Pāṇḍavas entered Mount Śveta on the fourth day.

3.155.28 That mountain resembling a mass of great clouds, adorned with water, auspicious, beautiful with gems and gold, with its many soaring peaks.

3.155.29 They reached the path as described by Vṛṣaparvan and followed it to its destination, beholding diverse mountains.

3.155.30 Going ever higher on the mountain, those very many most impassable, utterly inaccessible caves they traversed with ease.

3.155.31 Dhaumya, Kṛṣṇā, the Pārthas, and the great sage Lomaśa all went together there; not one fell behind.

3.155.32 That place resounded with animals and birds, teeming with many kinds of birds, frequented by troops of monkeys, and exceedingly beautiful.

3.155.33 Those of great might approached the great mountain Mālyavān, sacred, with its lotus lakes, its great forest full of ponds.

3.155.34 Then with hairs standing on end in delight they saw the mountain Gandhamādana, abode of the Kiṃpuruṣas, frequented by Siddhas and Cāraṇas.

3.155.35 Attended by Vidyādharas and Kinnaras, it was dense with elephants and lions and filled with rampaging sharabhas.

3.155.36 Adorned then with other deer that called in gentle tones, that forest of Gandhamādana resembled Nandana, the divine grove.

3.155.37 Joyful, the sons of Pāṇḍu, those heroes, entered step by step that forest, heart-gladdening and auspicious.

3.155.38 Those heroes together with Draupadī and those great-souled brahmins, listening to gladsome, sweet, intoxicating, auspicious, ear-delighting, melodious sounds uttered from the mouths of birds,

3.155.39 beholding trees laden with fruit of every season, blazing with blossoms of every season, and bowing down under their burden of fruit,

3.155.40 mangoes, blooming amrataka, coconuts, ebony trees, ajataka, jira trees, pomegranates, and citrons,

3.155.41 jackfruit, licucha, banana, date palms, mango-cane, pāravata trees, sweet-honey trees, and charming nipa trees,

3.155.42 bel trees, wood-apples, rose-apple trees, kashmari, jujube, plaksha, udumbara, banyan, peepal, and milky trees, marking-nut trees, emblic myrobalan, chebulic and belleric myrobalan,

3.155.43 inguda, oleander, and tinduka bearing large fruits — these and other diverse trees on the slopes of Gandhamādana,

3.155.44 those trees laden with sweet, nectar-like fruits, and likewise champaka, ashoka, ketaka, and bakula trees,

3.155.45 pumnaga, saptaparna, karnikara, saketaka, patala, charming kutaja, mandara, and indivara lotuses,

3.155.46 parijata, kovidara, and deodar trees, shala, palmyra, tamala, priyal, bakula, silk-cotton trees, flame of the forest, ashoka, simsapa, and tarala trees,

3.155.47 frequented by cakora birds, shanapatra birds, bhringarajas, parrots, cuckoos, sparrows, harita birds, and chakravaka birds,

3.155.48 by chataka birds of pleasant ways and other varied birds cooing ear-delightingly sweet — they beheld those trees.

3.155.49 And beautiful lakes with clear water, covered on all sides with white water-lilies, lotuses, red and blue lotuses, water-lilies, and kamala lotuses.

3.155.50 Filled on all sides with kadamba ducks, chakravaka geese, kurara birds, water hens, karandava ducks, divers, swans, herons, and cormorants — these and other water-birds.

3.155.51 And those joyful birds, languid with the nectar-wine of lotus ponds, tinted red with pollen and filaments fallen from the hearts of lotuses,

3.155.52 they beheld those charming lotus-groves on the slopes of Gandhamādana, humming with sweet-voiced bees.

3.155.53 And likewise in the bower-pavilions of creepers adorned on all sides with clusters of lotuses, in company with their peahens, they saw peacocks greatly agitated by passion stirred by the roar of clouds like trumpets.

3.155.54 Having uttered sweet peacock-cries and sweet singing sounds, spreading their lovely tail-feathers with grace and languor — they saw those beautiful peacocks dancing in forest play.

3.155.55 They saw others sporting happily with their mates, dwelling in the thickets of creepers and in bracelets of clinging vines.

3.155.56 They also saw certain kinds of birds, preening in the tree-branches, their displays arranged with tail-feathers, as if wearing wonderful crowns, and they were seen in the hollows of trees, delighted.

3.155.57 And the sindhuvara plants, unbridled, like darts of the God of Love, scattered with golden flowers on the peaks of mountains,

3.155.58 the karnikara trees beautifully formed like exquisite ear-ornaments — they then saw kurabaka bushes in bloom in the forest rows, arousing eager desire as if they were love's own arrows.

3.155.59 Similarly in the forest rows they saw tilaka trees, noble, as if arranged, blazing like the tilaka mark itself.

3.155.60 They saw likewise charming sahakara trees shaped like the shafts of the bodiless God of Love, resplendent with clusters of blossoms amid the hum of bees.

3.155.61 With flowers resembling gold and others resembling forest fire, and with crimson ones and blue-black ones and yet others resembling beryl,

3.155.62 and shala, tamala, patali, and bakula trees hanging together like garlands on the peaks of mountains —

3.155.63 Thus step by step those heroes, gazing all around at those slopes of Gandhamādana crowded with herds of elephants, filled with lions and tigers,

3.155.64 resounding with the cries of sharabhas, echoing with varied roars, rich with fruits and flowers of all seasons —

3.155.65 the rows of trees became yellow-gleaming and radiant in hue; here were no thorny trees, here none without flowers; the trees on the slopes of Gandhamādana had glossy leaves and fruits.

3.155.66 The Pārthas beheld on the mountain slopes lakes and rivers clear as crystal, visited by white-winged birds and royal swans, resounding with the cries of cranes.

3.155.67 Beautiful with lotuses and blue lilies, with pleasantly cool water, fragrant garlands, juicy fruits — exceedingly splendid were the blossoming trees on the mountain slopes.

3.155.68 These and many others were the forest-born trees there, and creepers of diverse shapes, laden with leaves, flowers, and fruits.

3.155.69 While Yudhiṣṭhira was gazing upon those trees on that best of mountains, he spoke these sweet-syllabled words to Bhīmasena.

3.155.70 "Behold, Bhīma, these auspicious regions on all sides — the playgrounds of the gods. We have attained a course beyond mortal reach and have truly accomplished our purpose, O Wolf-belly."

3.155.71 The finest trees, covered with blossoms and embraced by many creepers, shine on the slopes of Gandhamādana, O Pārtha.

3.155.72 Hear, O Bhīma, the resounding calls of peacocks sporting together with their hens, crying out on the mountain slopes.

3.155.73 Chakora partridges, red-legged partridges, intoxicated cuckoos, and mynahs — these birds cling to these blooming great trees.

3.155.74 Red, yellow, and ruddy — perched atop the trees, O Pārtha — many chakravaka birds gaze upon one another.

3.155.75 Cranes are seen everywhere among the green and reddish-hued meadows, and also at the mountain springs.

3.155.76 Sweet voices pleasing to all creatures are uttered by the king-bees, the chakravaka ducks, and the red-backed birds.

3.155.77 Four-tusked, lotus-hued elephants with their she-elephants are stirring this great lake that gleams like lapis lazuli.

3.155.78 Streams of water fall from many springs and from the mountain peaks, as tall as many palm trees in height.

3.155.79 Radiant as the sun, resembling thick autumnal clouds, the various silver-hued mineral ores adorn this great mountain, O Bhīma.

3.155.80 In some places the mineral veins are collyrium-dark, in others they resemble gold; in some places are deposits of orpiment, and in others of red arsenic.

3.155.81 There are realgar-veined caves resembling twilight clouds, and in some places ochre-red mineral deposits the color of red lac.

3.155.82 Resembling white and dark clouds, glowing like the morning sun — these manifold and brilliantly luminous minerals adorn the mountain.

3.155.83 Gandharvas with their beloved consorts, as described by Vṛṣaparvan, are seen on the mountain peaks together with the kinnaras, O Pārtha.

3.155.84 The sounds of songs, hand-clapping, and samans are heard in many ways here, O Bhīma, enchanting the hearts of all beings.

3.155.85 Behold the great Gaṅgā, the sacred and auspicious river of the gods, frequented by flocks of bar-headed geese, and attended by sages and kinnaras.

3.155.86 With its mineral streaks and streams, kinnaras, deer and birds, gandharvas and apsaras, and its enchanting groves —

3.155.87 — and with serpents of various forms and hundred-headed snakes all around, behold the king of mountains, O son of Kuntī, O subduer of foes.

3.155.88 Those heroes, joyful in heart, having attained the highest course, were not satiated with beholding the king of mountains, those scorchers of enemies.

3.155.89 Then they saw the hermitage of the royal sage Ārṣṭiṣeṇa, adorned with garlands and fruit-bearing trees.

3.155.90 Then they approached Ārṣṭiṣeṇa, that intense ascetic, lean and with prominent veins, who had traversed to the further shore of all dharmas.

3.156.1 Vaiśaṃpāyana said: Yudhiṣṭhira, approaching that one whose sins had been burned away by austerity, greeted him joyfully, bowing his head and pronouncing his name.

3.156.2 Then Kṛṣṇā (Draupadī) and Bhīma and the glorious twins also came forward, bowing their heads to the royal sage, surrounding and standing near him.

3.156.3 Likewise Dhaumya, knower of dharma, the family priest of the Pāṇḍavas, approached that sage of sharpened vows in due and proper manner.

3.156.4 That wise sage, with his divine sight, recognized them as the sons of Pāṇḍu, the best of Kurus, and said to them: "Be seated."

3.156.5 After honoring the wise bull of the Kurus, the great ascetic inquired after his well-being as he sat with his brothers.

3.156.6 "Do you not incline toward falsehood? Do you conduct yourself in dharma? Does your conduct toward your mother and father not falter, O Pārtha?"

3.156.7 "Are all your elders, the aged, and the learned properly honored? Do you not incline toward sinful acts, O Pārtha?"

3.156.8 "Do you know, O best of Kurus, how to repay good deeds and to restrain evil deeds in due and proper measure, and do you not boast of it?"

3.156.9 "Do the virtuous rejoice, honored by you as they deserve? Even dwelling in the forests, do you follow dharma alone?"

3.156.10 "Is Dhaumya not distressed by your conduct, O Pārtha — by your charity, dharma, austerity, purity, uprightness, and forbearance?"

3.156.11 "Do you follow the conduct of your fathers and grandfathers, O Pārtha? Do you walk the path trodden by the royal sages, O son of Pāṇḍu?"

3.156.12 "It is said that the fathers dwelling in the world of the ancestors grieve and rejoice over each son or grandson born in their own respective lineage."

3.156.13 "'What shall we receive through his evil deeds?' they wonder, and 'What auspicious good shall we obtain through his meritorious deeds?'"

3.156.14 "Father, mother, fire, teacher, and the self as the fifth — whoever honors these, O Pārtha, has conquered both worlds."

3.156.15 "Sages who subsist on water and on air, floating through the sky, frequent this best of mountains at the junctions of the fortnights."

3.156.16 "Kinnaras who are devoted to their loves, faithful to one another, are seen standing on the mountain peaks, O king."

3.156.17 "Wearing dustless garments of silk, many hosts of gandharvas and apsaras are seen here, O Pārtha."

3.156.18 "Troops of vidyadharas, garlanded and fair to behold, and companies of great serpents, and garudas and nagas and the like —"

3.156.19 "— and above this mountain, at the junction of the fortnights, the sounds of kettledrums, small drums, conches, and mridangas are heard."

3.156.20 "All of this is to be heard from right here, O bulls of the Bhārata line — under no circumstances should you entertain any thought of going there."

3.156.21 "Nor is it possible to go beyond this point, O best of Bhāratas — that is the sport-realm of the gods, a course beyond mortal reach."

3.156.22 "All beings here hate a man who acts even slightly rashly, O Bhārata, and the rakshasas will beat him."

3.156.23 "Beyond the summit of this mountain, O Yudhiṣṭhira, lies the path of the highest perfected beings and the divine sages."

3.156.24 "One who proceeds rashly to that further realm, O Pārtha, O slayer of foes, is struck down by rakshasas with iron spears and other weapons."

3.156.25 "Surrounded by apsaras and in full splendor, Vaiśravaṇa the lord who is carried by men is seen here at the junctions of the fortnights, my dear."

3.156.26 "All beings behold him seated on the peak, the lord of all rakshasas, like the sun risen in its splendor."

3.156.27 "This mountain summit is the garden of the gods, the danavas, the siddhas, and of Vaiśravaṇa himself, O best of the Bhāratas."

3.156.28 "While Tumburu waits upon the wealth-giver, the sounds of his song-samans are heard here on Gandhamādana at the junctions of the fortnights, my dear."

3.156.29 "Such marvelous things as these are witnessed here, my dear Yudhiṣṭhira, by all beings, many times at the junctions of the fortnights."

3.156.30 "Eating all manner of foods and flavorful fruits, dwell here, O best of Pāṇḍavas, until the sight of Arjuna."

3.156.31 "You must not be rash in any way having arrived here, my dear. Having dwelt here as long as you wish and sported as your faith dictates, you shall then, O best of weapon-bearers, protect the earth."

3.157.1 Janamejaya said: The great-souled sons of Pāṇḍu, all of divine valor — how long did they dwell on Mount Gandhamādana?

3.157.2 And what were the foods of those great-souled heroes of the world while they dwelt there? Tell me that, O best one.

3.157.3 Tell me in detail of Bhīmasena's feats — whatever the mighty-armed one did on that Himālayan mountain. Surely there was no further battle with the yakshas, O best of the twice-born?

3.157.4 Was there a meeting of theirs with Vaiśravaṇa? For the wealth-giver comes there, as Ārṣṭiṣeṇa had said.

3.157.5 This I wish to hear in detail, O storehouse of austerity — for there is no satiation in me as I listen to their deeds.

3.157.6 Vaiśaṃpāyana said: Having heard this counsel that was good for their own souls from that one of incomparable splendor, the bulls of the Bhārata line constantly followed his instructions in just that way.

3.157.7 Eating the foods of sages, flavorful fruits, and also the flesh of deer slain by pure arrows —

3.157.8 — and the pure and various honeys on the back of the Himālaya, the Pāṇḍavas, those bulls of the Bhārata line, thus dwelt there.

3.157.9 As they thus dwelt there, listening to the various discourses spoken by Lomaśa, the fifth year came upon them.

3.157.10 Having said "I shall come when the time of need arrives," Ghaṭotkaca departed beforehand together with all the rakshasas, O lord.

3.157.11 As those great-souled ones dwelt in the hermitage of Ārṣṭiṣeṇa, many months passed as they beheld great wonders.

3.157.12 While the Pāṇḍavas sported and wandered about there in delight, joyful and greatly blessed sages and celestial bards —

3.157.13 — those of perfected souls and restrained vows came to behold the Pāṇḍavas, and the best of Bhāratas held divine conversations with each of them.

3.157.14 Then after a few days, a garuda suddenly seized a great and mighty serpent that dwelt in the deep lake.

3.157.15 The great mountain trembled and the great trees were crushed; all beings and the Pāṇḍavas beheld that wonder.

3.157.16 Then from the summit of that best of mountains, the wind bore toward the Pāṇḍavas all manner of garlands, fragrant and auspicious.

3.157.17 There the Pāṇḍavas, together with their friends, and the glorious Draupadī beheld divine flowers of five colors.

3.157.18 Then Kṛṣṇā (Draupadī) spoke timely words to Bhīmasena, who sat at ease in a secluded mountain spot, that mighty-armed one.

3.157.19 "By the mighty wind with the velocity of Garuḍa's wings, flowers of five colors are being blown, O bull of the Bhāratas, before the eyes of all beings, toward the river Ashvaratha."

3.157.20 "In the Khāṇḍava forest, by your brother of true pledges, O lord of men, gandharvas, serpents, and rakshasas were repelled, and even Vāsava was checked; the terrible sorcerers were slain, and the Gāṇḍīva bow was obtained."

3.157.21 "And your own splendor is very great, and your arm-strength is immense — unbearable and unapproachable, equal to the strength of Śatakratu (Indra)."

3.157.22 "Terrified by the force of your arm-strength, may all the rakshasas abandon the mountain and flee in the ten directions, O Bhīmasena."

3.157.23 "Then, free of fear and confusion, let your friends behold the summit of that best of mountains, adorned with beautiful garlands and auspicious."

3.157.24 "Thus is my heart fixed, O Bhīma — long have I wished to behold that mountain summit, resting on the strength of your arms."

3.157.25 Then that scorcher of foes, the mighty-armed one, could not tolerate being so urged by Draupadī, just as a good bull cannot tolerate a goad.

3.157.26 With the gait of a lion and a bull, glorious, noble, radiant as gold, high-spirited, strong, proud, self-respecting, and heroic — that son of Pāṇḍu —

3.157.27 — red-eyed, broad-shouldered, with the might of a rutting elephant, with lion-like fangs, with massive shoulders, rising like a young sala tree —

3.157.28 That great-souled one, beautiful in every limb, with a conch-like neck and mighty arms, took up his gold-backed bow, his sword, and his quivers.

3.157.29 Like a maned lion in its pride, like a bull elephant in rut, free from fear and confusion, that mighty one rushed toward the mountain.

3.157.30 All beings beheld him coming like the king of beasts, like a raging elephant, bearing arrows, sword, and bow.

3.157.31 Gladdening Draupadī's heart, that son of Pāṇḍu took up his mace, and free of fear and bewilderment, entered the king of mountains.

3.157.32 Lassitude, cowardice, distress, or envy — none of these ever afflict this son of Pārthā, this son of the Wind-god.

3.157.33 Reaching that single passage, terrible to behold, the mighty one climbed the peak towering with its many tall trees.

3.157.34 Delighting the Kiṃnaras, great Nāgas, sages, Gandharvas, and Rākṣasas, that man of great strength reached the summit of the mountain.

3.157.35 There the bull of the Bhāratas beheld the abode of Vaiśravaṇa, adorned with mansions of gold fashioned like crystal.

3.157.36 Born on the Gandhamādana, carrying every fragrance, a delightfully pleasant breeze blew there, gladdening all beings.

3.157.37 Wondrous trees of various colors and lustres, bearing variegated blossoms, inconceivable, of many kinds — supremely beautiful — stood there.

3.157.38 The bull of the Bhāratas beheld the auspicious dwelling of the lord of Rākṣasas, encircled by a net of gems and adorned with garlands of many hues.

3.157.39 Mace, sword, and bow in hand, having cast aside all regard for his life, mighty-armed Bhīmasena stood immovable as a mountain.

3.157.40 Then he blew his conch, making the hair of his enemies stand on end; and with the twang of his bowstring and the clap of his palm he confounded all creatures.

3.157.41 Then, their own hair bristling with excitement, Yakṣas, Rākṣasas, and Gandharvas rushed toward the son of Pāṇḍu at that sound.

3.157.42 Maces, iron clubs, swords, javelins, spears, and battle-axes, gripped in the arms of Yakṣas and Rākṣasas, blazed forth magnificently.

3.157.43 Then, O Bhārata, battle commenced between them and him; the javelins, spears, and battle-axes hurled by those huge-bodied ones Bhīma severed with his swift-flying broad-headed arrows.

3.157.44 That man of great strength pierced with his arrows the bodies of those Rākṣasas who roared as they moved through the sky and stood upon the earth.

3.157.45 That great rain of blood poured down upon that mighty hero — streams of it flowing from the bodies of Rākṣasas all around.

3.157.46 Cut asunder in many ways by arrows released through the strength of Bhīma's arms, the bodies and severed heads of Yakṣas and Rākṣasas were seen everywhere.

3.157.47 All beings watched that fair-looking son of Pāṇḍu being overwhelmed by the Rākṣasas, even as the sun is obscured by masses of clouds.

3.157.48 Like the sun with its rays, that mighty-armed and truly valiant hero of great strength struck down all of them with his enemy-slaying arrows.

3.157.49 Though they threatened him and roared with tremendous cries, all the Rākṣasas could find no bewilderment in Bhīmasena.

3.157.50 Their every limb cut by his arrows, tormented by fear of Bhīmasena, their great weapons scattered, they raised a cry of distress.

3.157.51 Casting aside their maces, spears, swords, javelins, and battle-axes, they fled toward the southern quarter, terrified of that firm-bowed hero.

3.157.52 There stood a Rākṣasa named Maṇimān, a friend of Vaiśravaṇa, broad-chested and mighty-armed, spear and mace in hand.

3.157.53 Showing his authority and manliness, that man of great strength, seeing them turned in flight, spoke with something like a smile.

3.157.54 "Defeated in battle by a single man — a mere mortal — when you reach the abode of Vaiśravaṇa, what will you say to the lord of wealth?"

3.157.55 Having thus addressed them all, that Rākṣasa turned back; javelin, spear, and mace in hand, he charged at the son of Pāṇḍu.

3.157.56 As he came rushing with speed like a maddened elephant, Bhīmasena pierced him in the flank with three calf-toothed arrows.

3.157.57 Maṇimān too, enraged, seized a great mace and with a mighty swing hurled it at Bhīmasena.

3.157.58 Bhīmasena received that great and most terrible mace in the sky — blazing like lightning — with many stone-sharpened arrows.

3.157.59 All those arrows meeting the mace were knocked back; driven by the mace's momentum, they could not check its force.

3.157.60 Understanding the practice of mace-combat, that valiant one of awesome prowess evaded his blow.

3.157.61 Then, in that very interval, the shrewd Rākṣasa hurled a most terrible javelin with a golden shaft made of iron.

3.157.62 That roaring, blazing, supremely terrible weapon split Bhīma's right arm and suddenly fell to the ground.

3.157.63 Sorely pierced by the javelin, that great archer of immeasurable valor, that Kaurava skilled in mace-combat, seized his mace.

3.157.64 Roaring as he took up that mace of all-tempered iron, Bhīma swiftly charged at the mighty Maṇimān.

3.157.65 Maṇimān too, roaring, seized a blazing great spear and hurled it at Bhīmasena with tremendous force.

3.157.66 Shattering the spear with the tip of his mace, that master of mace-combat swiftly charged at him like Garuḍa upon a serpent.

3.157.67 Leaping into the sky, that mighty-armed hero suddenly whirled his mace and, crying out, hurled it into the forefront of battle.

3.157.68 Like Indra's thunderbolt released by Indra himself, swift as the wind, it slew the Rākṣasa and, reaching the earth, fell like a deed accomplished.

3.157.69 All beings watched that Rākṣasa of terrible strength felled by Bhīmasena, as they might watch a lion bring down the lord of cattle.

3.157.70 Seeing him slain on the ground, the night-wanderers who survived raised a cry of anguish at Bhīma and fled toward the eastern quarter.

3.158.1 Vaiśaṃpāyana said: Hearing the mountain's caves resound with many kinds of uproar, Ajātaśatru the son of Kuntī, and both sons of Mādrī as well —

3.158.2 — Dhaumya, Kṛṣṇā, the Brāhmaṇas, and all the companions — all were filled with dejection, not seeing Bhīmasena.

3.158.3 Entrusting Draupadī to Ārṣṭiṣeṇa, those great warriors — armed and valiant — then climbed the mountain together.

3.158.4 Then, having reached the mountain's summit and looking about, those great chariot-warriors, those mighty bowmen, saw Bhīmasena the subduer of foes.

3.158.5 And they saw the Rākṣasas — huge-bodied, mighty, most terrible — struck down by Bhīmasena, still twitching, their life-breaths departed.

3.158.6 He shone splendidly, that mighty-armed hero bearing mace, sword, and bow, having slain all his foes in battle, like Maghavan having slain the Dānavas.

3.158.7 Then those sons of Pṛthā went to him, embraced Vṛkodara, and sat down there, having attained the most excellent of paths.

3.158.8 With those four great bowmen, supremely blessed like the guardians of the world, the mountain peak shone, as heaven shines with the best of gods.

3.158.9 Seeing Kubera's abode and the Rākṣasas laid low, a brother addressed his brother, the son of Pāṇḍu seated there.

3.158.10 "Whether from rashness or from delusion, Bhīma, this sinful deed was done — it does not befit you, hero, like a false word does not befit a sage."

3.158.11 "Those who know dharma know that what is hateful to kings must not be done; what is hateful to the thirty gods, O Bhīmasena, has been done by you."

3.158.12 "He who disregards both wealth and righteousness and sets his mind on sin will surely reap the fruit of sinful deeds, O Pārtha. Do not act thus again, if you wish to please me."

3.158.13 Having spoken thus, that righteous-souled, greatly brilliant son of Kuntī, Yudhiṣṭhira — knower of the true nature of purpose — fell silent, contemplating that very matter.

3.158.14 Then those Rākṣasas who survived the slaughter by Bhīmasena assembled together and made their way back toward Kubera's abode.

3.158.15 They — swift and of great speed — reached the abode of Vaiśravaṇa and raised a mournful cry, tormented by fear of Bhīmasena.

3.158.16 Their weapons and arms laid down, exhausted, their garments soaked in blood, their hair dishevelled, O king, they spoke to the lord of Yakṣas.

3.158.17 "Those Rākṣasas who fought with maces, iron clubs, swords, javelins, and lances — all your foremost attendants, O lord, have been slain."

3.158.18 "O lord of wealth, overrunning the mountain with swift force, a single mortal has slain the assembled host — the troops overcome by wrath."

3.158.19 "The foremost among the lords of Rākṣasas and the Yakṣas, O master of wealth, O lord, lie slain, their life-breath departed, their vitality gone."

3.158.20 "The mountain is taken, we have been routed, your friend Maṇimān is slain — a deed done by a mortal; ordain now what must follow."

3.158.21 Hearing this, the lord of all the Yakṣa hosts became intensely angry; his eyes reddened with rage, he spoke the word: "How?"

3.158.22 Hearing of Bhīma's transgression for a second time, the lord of wealth, the lord of Yakṣas, grew wrathful and commanded: "Yoke up!"

3.158.23 Then they yoked the finest chariot — resembling a mass of storm-clouds, towering like a mountain peak — with Gāndhārva horses.

3.158.24 Those finest of horses, endowed with every virtue, bright-eyed, possessed of brilliance, strength, and speed, adorned with manifold gems —

3.158.25 — resplendent as they were harnessed to the chariot, swift as if they would leap across all distance, they gladdened one another with gestures promising victory.

3.158.26 The blessed lord, king of kings, of great splendor, mounted that mighty chariot and rode forth, praised by gods and Gandharvas.

3.158.27 As that great-souled lord of all Yakṣas and of wealth set forth, those red-eyed ones, golden in hue, huge of body and mighty of strength —

3.158.28 — armed, swords girded, ten hundred thousand Yakṣa heroes with great speed surrounded and attended him.

3.158.29 The Pāṇḍavas, their hair bristling with joy, beheld that great and pleasing lord of wealth approaching them nearby.

3.158.30 Kubera, for his part, seeing the mighty-souled sons of Pāṇḍu, those great chariot-warriors with bows drawn and swords in hand, was well pleased.

3.158.31 They — swift as birds taking flight from a mountain peak — stood in close proximity to the Pāṇḍavas as the vanguard of the lord of wealth.

3.158.32 Then, O Bhārata, looking upon him whose mind was glad toward the Pāṇḍavas, the Yakṣas and Gandharvas stood by composed and unperturbed.

3.158.33 And the great-souled Pāṇḍavas — Nakula, Sahadeva, and the son of Dharma who knows dharma — having bowed to the lord who bestows wealth —

3.158.34 — those great chariot-warriors, feeling themselves as though they had offended, stood with palms joined in reverence, all surrounding the lord of wealth.

3.158.35 The master of wealth took his seat upon the Puṣpaka — that excellent, splendid couch-and-throne fashioned by Viśvakarman with its wonderfully adorned borders.

3.158.36 As he sat there, those huge-bodied, spike-eared, and swift Yakṣas and Rākṣasas by the thousands sat down around him.

3.158.37 And hundreds of Gandharvas and likewise hosts of Apsarases stood in attendance surrounding him, even as gods attend upon Śatakratu.

3.158.38 Wearing a golden garland on his head, Bhīmasena, with arrows, sword, and bow in hand, gazed up at the lord of wealth.

3.158.39 Even wounded by the rākṣasas and now beholding Kubera himself, Bhīma felt neither fear nor fatigue in that moment.

3.158.40 Seeing Bhīma standing ready for battle, drawing sharp arrows, the son of Dharma was addressed by Naravāhana, the lord borne by men.

3.158.41 All beings know you, O Pārtha, as one devoted to their welfare. Dwell fearlessly on the mountaintop together with your kinsmen.

3.158.42 Do not be angry with Bhīmasena, O Pāṇḍava. These were slain by fate long before — your younger brother was merely the instrument.

3.158.43 There is no cause for shame in this bold deed. The destruction of the yakṣas and rākṣasas had already been foreseen by the gods.

3.158.44 I bear no anger toward Bhīmasena; rather, I am pleased, O bull of the Bhāratas. By this very deed of Bhīma's, satisfaction had come to me before.

3.158.45 Having spoken thus to the king, he then addressed Bhīmasena: 'This does not weigh on my mind, dear one, O best of the Kurus — this bold act you have done for Kṛṣṇā's sake, O Bhīma.'

3.158.46 Disregarding both me and the gods, relying solely on the strength of your own arms, you wrought the destruction of the yakṣas and rākṣasas — and for this I am pleased with you. Today, O Vṛkodara, I am released from a dreadful curse.

3.158.47 Long ago I was cursed by the great sage Agastya in his anger for some transgression; the expiation of that curse has now been accomplished.

3.158.48 My affliction was foreseen long before, O joy of the Pāṇḍavas. In this matter there is no fault of yours in any way, O slayer of foes.

3.158.49 Yudhiṣṭhira said: How were you cursed, O blessed one, by the great-souled Agastya? I wish to hear, O god, the cause of that curse.

3.158.50 And this too is a wonder to me — that you were not instantly consumed along with your whole army and retinue by the fury of that wise sage.

3.158.51 Vaiśravaṇa said: A council of the gods was held at Kuśavatī, O lord of men. I went there attended by three hundred great-padma hosts of yakṣas of fearsome forms, bearing diverse weapons.

3.158.52 On the road I came upon the foremost of sages, Agastya, performing fierce austerities on the bank of the Yamunā, that place thronged with flocks of birds and adorned with flowering trees.

3.158.53 Seeing him standing with arms raised, facing the sun, a mass of radiance blazing like a kindled fire —

3.158.54 — Maṇimān, the glorious lord of rākṣasas, my companion, out of foolishness, ignorance, arrogance, and delusion, spat from the sky upon the head of that great sage, O Bhārata.

3.158.55 In his rage he spoke to me, burning as if to scorch all directions: 'Because this companion of yours, this corrupt-souled one, has shown contempt for me —'

3.158.56 '— and committed this outrage while you looked on, O lord of wealth, therefore he along with your armies shall meet death at the hands of a human.'

3.158.57 'And you too, O foolish one, shall suffer distress when these troops are slain; but upon seeing that very human, you shall be released from sin.'

3.158.58 'But your troops together with their sons and grandsons and strength shall not receive the terrible curse — go, he will do your bidding.'

3.158.59 This is the curse I received long ago from that foremost of sages; and it has now been discharged, O great king, by your brother Bhīma.

3.159.1 Vaiśravaṇa said: O Yudhiṣṭhira, steadiness, skill, place, time, and valor — these are the five means by which the affairs of the world are conducted.

3.159.2 In the Kṛta age, O Bhārata, men were steadfast and skilled, each in his own work, and knowledgeable in the conduct of valor.

3.159.3 A kṣatriya who is steadfast, knows place and time, and understands all the ordinances of righteousness truly governs the earth, O best of kṣatriyas.

3.159.4 The man who conducts himself thus in all his actions, O Pārtha, attains fame in this world, O hero, and a good state after death.

3.159.5 Indra, the slayer of Vṛtra, having striven for mastery of place and time, attained sovereignty in the three worlds together with the Vasus.

3.159.6 He who is of evil soul and evil mind, who pursues only evil, ignorant of the distinctions in action, perishes both here and hereafter.

3.159.7 He who does not know the right time, is of very dim understanding, cannot distinguish what ought to be done, and undertakes actions of vain conduct, perishes both here and hereafter.

3.159.8 For those who live by rash boldness, who are deceitful, of evil soul, and greedy for all power, the resolve itself becomes sinful.

3.159.9 This Bhīmasena is ignorant of what is wrong, arrogant, childish in understanding, and intolerant of insult. Instruct him, O bull among men.

3.159.10 Return again to the hermitage of the royal sage Ārṣṭiṣeṇa and dwell there free of sorrow and fear for the first dark fortnight.

3.159.11 The Alakas together with the Gandharvas, and the yakṣas along with the rākṣasas, appointed by me, and all the dwellers of the mountain, shall protect you, O mighty-armed one, together with the foremost of the twice-born.

3.159.12 As for Vṛkodara, who persists in rash deeds on this mountain, restrain him well, O king, O best upholder of righteousness.

3.159.13 From this time on, O lord of kings, the forest-ranging beings will see you, will attend upon you always, and will protect you on every side.

3.159.14 And likewise, my servants shall bring and present to you sweet and abundant food and drink, O bull among men.

3.159.15 As Jiṣṇu is of Mahendra, as Vṛkodara is of Vāyu, so are you, dear one, the son born of Dharma himself, a true offspring.

3.159.16 And the twin sons, both endowed with the qualities of the Aśvins, are like their own children — even so, you are all to be protected by me here, O Yudhiṣṭhira.

3.159.17 Phalguna, younger than Bhīmasena, who knows the true nature and distinctions of all purposes, and all the particularities of righteousness, fares well in heaven.

3.159.18 Whatever supreme excellences are recognized in the worlds as the highest attainments, all of them have resided in Dhanaṃjaya from birth, dear one.

3.159.19 Self-restraint, generosity, strength, intelligence, modesty, steadiness, and supreme splendor — these too reside in that great being of boundless energy.

3.159.20 Jiṣṇu does not out of delusion perform any blameworthy act, O Pāṇḍava. Men do not report that Pārtha has spoken falsehood among men.

3.159.21 He, the increaser of the Kurus' glory, honored by gods, ancestors, and Gandharvas, is practicing the use of weapons in Indra's abode, O Bhārata.

3.159.22 That Śaṃtanu of great splendor, who brought all earth-lords under his sway by righteousness, your father's grandfather, O Pārtha, rejoices in heaven at Pārtha the wielder of the Gāṇḍīva.

3.159.23 And that one of great valor and great fame, standing firm as the bearer of the family's yoke, having duly honored the ancestors, gods, and brāhmaṇas, performed seven great sacrifices on the Yamunā.

3.159.24 That Śaṃtanu, your great-grandfather, the overlord of kings, who has won heaven and dwells in Indra's world, inquires after your welfare, O king.

3.159.25 Vaiśaṃpāyana said: Then Vṛkodara, O bull of the Bhāratas, laid down his spear, mace, sword, and bow, and bowed in obeisance to Kubera.

3.159.26 Then the lord of wealth, the refuge of the refuge-seeking, spoke to the one who had come for shelter: 'Be the destroyer of enemies' pride and the increaser of friends' joy.'

3.159.27 'While you dwell in your pleasant abodes, O scorchers of foes, O bulls of the Bhāratas, the yakṣas shall bring and present to you your desires.'

3.159.28 'Very soon, Dhanaṃjaya, the bull among men, Guḍākeśa, having mastered all weapons, dispatched directly by Maghavat, will arrive.'

3.159.29 Having thus instructed Yudhiṣṭhira, who had done such noble deeds, the lord of the Guhyakas departed toward the best of mountains, Asta.

3.159.30 Thousands of yakṣas and rākṣasas followed him in vehicles covered with canopies and adorned with various gems.

3.159.31 Like the sound of birds there arose the sound of the excellent steeds on the path of Airāvata, moving toward Kubera's abode.

3.159.32 The horses of the lord of wealth sped swiftly through the sky, as though dragging the clouds along, as though drinking in the wind.

3.159.33 Then, by the command of the lord of wealth, the lifeless bodies of the rākṣasas were removed from the mountaintop.

3.159.34 For the wise Agastya had appointed that as the time of the curse upon them; therefore they were all slain in battle together with Maṇimān.

3.159.35 And the great-souled Pāṇḍavas spent that night in those dwellings in ease, free of anxiety, honored by all the rākṣasas.

3.160.1 Vaiśaṃpāyana said: Then at sunrise, O subduer of foes, Dhaumya, having performed the daily rites, came to the Pāṇḍavas together with Ārṣṭiṣeṇa.

3.160.2 They bowed at the feet of Ārṣṭiṣeṇa and of Dhaumya; then all of them, with folded hands, honored those brāhmaṇas.

3.160.3 Then the great sage Dhaumya, taking Yudhiṣṭhira by the right hand and gazing toward the eastern direction, spoke these words.

3.160.4 'That king of mountains, Mandara, stands pervading the earth all the way to the ocean, O great king, and blazes forth in splendor.'

3.160.5 'Indra and Vaiśravaṇa guard this direction, O Pāṇḍava, which is adorned with mountains, forest borders, and groves.'

3.160.6 'This is the abode of Mahendra and of King Vaiśravaṇa, dear one, as declared by the wise sages who know all righteousness.'

3.160.7 'From this direction the rising sun is worshipped by people, and also by the sages who know righteousness, by the Siddhas, the Sādhyas, and the gods.'

3.160.8 'King Yama, the righteous-souled lord of all breathing beings, occupies the southern direction, which is the path traveled by departed beings.'

3.160.9 'This is the sacred place of restraint, of exceedingly wonderful appearance — the dwelling of the king of the departed, furnished with supreme prosperity.'

3.160.10 'That mountain king upon reaching which the sun, O king, rests in truth — this is what the wise call Asta, the western mountain.'

3.160.11 'Dwelling by this king of mountains and the great ocean, King Varuṇa guards all living beings.'

3.160.12 'The illustrious Mahāmeru, O greatly blessed one, stands illuminating the northern direction, auspicious, the refuge of those who know Brahman.'

3.160.13 'On it stands also the abode of Brahman, and there Prajāpati, the soul of all beings, pours forth all that is mobile and immobile.'

3.160.14 'Mahāmeru is also the auspicious, affliction-free abode of those called the mind-born sons of Brahman, Dakṣa the seventh among them.'

3.160.15 'Here the seven divine sages always come to rest and from here they always rise again, dear one — Vasiṣṭha foremost among them.'

3.160.16 'Behold that lustrous region, the highest peak of Meru, where the Grandfather dwells in contentment of self, together with the gods.'

3.160.17 'He whom they call the immutable, the source of primal matter for all beings, the god without beginning or end, the supreme Lord Nārāyaṇa —'

3.160.18 '— beyond Brahman's own abode, that supreme station shines forth, and even the gods behold with effort that divine, auspicious realm made of pure radiance.'

3.160.19 'That station of the great-souled Viṣṇu blazes more than the sun and fire; by its own radiance, O king, it is difficult to behold even for gods and dānavas.'

3.160.20 'All luminaries, having reached that place, shine — and yet it is the self-existent one of undepressed spirit who truly blazes forth there of his own accord.'

3.160.21 'Ascetics go thither to Nārāyaṇa Hari with devotion, endowed with supreme austerity, purified by virtuous deeds.'

3.160.22 'Those great souls perfected in yoga, free from darkness and delusion, having gone there, do not return to this world again, O Bhārata.'

3.160.23 'This station, O greatly blessed one, is the eternal, imperishable, undecaying abode of the Lord — bow to it always, Yudhiṣṭhira.'

3.160.24 Drawing all luminaries along, the blessed Sun, destroyer of darkness, performs his circuit around this mountain.

3.160.25 Having reached the western mountain and passed through twilight, the day-maker, this fire-bright one, then courses toward the northern quarter.

3.160.26 Circumambulating Meru, O Pāṇḍava, the god Savitṛ turns eastward again, ever devoted to the welfare of all beings.

3.160.27 Dividing the month and time in many ways at the junctures of fortnights, likewise the blessed Moon travels together with the constellations.

3.160.28 Thus having circumambulated great Meru without fatigue, nourishing all beings, he returns again to Mount Mandara.

3.160.29 Thus the god who destroys darkness, nourishing the world with his rays, the Āditya revolves along this unobstructed path.

3.160.30 Desiring to create cold, he moves toward the southern quarter; thereupon all beings reach the cold season in due time.

3.160.31 Turning back, the fire-bright one draws up with his radiance the vital energies of both stationary and moving beings.

3.160.32 Then sweat, weariness, drowsiness, and languor overtake men, and creatures are constantly and repeatedly given to sleep.

3.160.33 Thus the blessed, radiant one, having traversed this indescribable path, again sends forth rains, nourishing all creatures.

3.160.34 The one of very great brilliance, nurturing stationary and moving beings with rain, wind, heat, and pleasant seasons, turns back once more.

3.160.35 Thus Savitṛ, O Pārtha, moving tirelessly and drawing all beings along, revolves the wheel of time.

3.160.36 His motion is unceasing; he never stands still, O Pāṇḍava — having drawn up the vitality of beings, he releases it again.

3.160.37 Allotting to all beings their lifespan and the fruits of their deeds, O Bhārata, the all-pervading one ever creates days, nights, moments, and instants.

3.161.1 Vaiśaṃpāyana said: While those great-souled ones dwelling on that king of mountains observed their sacred vows, delight and joy arose among them — yet all the while they longed for the sight of Arjuna.

3.161.2 Gladdened by them — those men of prowess, utterly pure in nature, radiant, foremost in truth and steadfastness — many companies of gandharvas and great sages came to visit.

3.161.3 Reaching that finest of mountains adorned with flower-bearing trees, the great warriors experienced supreme serenity of mind, even as the Maruts feel upon reaching heaven.

3.161.4 Beholding the peaks and plateaus of that great mountain, resonant with the cries of peacocks and swans and strewn with blossoms, they stood there, seized with supreme joy at the sight.

3.161.5 On that finest of mountains they beheld lotus-thronged pools made by Kubera himself, with banks fully enclosed, frequented by kadamba ducks, sheldrakes, and swans.

3.161.6 And they saw pleasure-groves of surpassing beauty, resplendent with varied garlands, richly endowed with gems, altogether charming — such as would befit the king of treasures himself.

3.161.7 Those dedicated to austerity, constantly roaming among the great trees of many hues and sweet fragrances, garlanded perpetually with clouds, could not fathom the full extent of that mountain's peak.

3.161.8 By the inherent radiance of that finest of mountains and by the power of its great herbs, O best of men, no distinction whatsoever was perceptible between day and night.

3.161.9 The rising and setting of that one — the fire-bright, immeasurably powerful Sun by whom stationary and moving beings are nourished — those lion-like heroes saw while stationed there.

3.161.10 Those heroes, enveloped and enfolded by the sun's net of rays, watched the arrivals and departures of darkness with the sun's rising and setting, along with the directions and intermediate quarters.

3.161.11 Devoted to scriptural recitation, constant in their rites, foremost in righteousness, pure in their vows, established in truth — they awaited the return of that great warrior who had sworn to truth.

3.161.12 Uttering the highest blessings — "May joy come quickly to all of us assembled here through Dhanañjaya who has mastered the weapons" — those sons of Pṛthā became absorbed in the discipline of austerity.

3.161.13 Though beholding the wondrous forests on that mountain, constantly thinking of the diademed one, each night and day passed for them as if it were a full year.

3.161.14 From the very moment the great-souled Jiṣṇu, with Dhaumya's approval, bound his hair in matted locks and set forth, joy left them — how could there be any pleasure for those whose minds had gone with him?

3.161.15 By the command of his brother Yudhiṣṭhira, from that forest, that Jiṣṇu who walks like a rutting elephant had set forth from Kāmyaka — from that very moment they were struck with grief.

3.161.16 Thus thinking of him — the white-horsed one, the seeker of weapons who had gone to Indra — a month passed with difficulty for the Bhāratas on that mountain, O Bhārata.

3.161.17 Then one day, when those great warriors thinking of Arjuna suddenly beheld the great chariot of Indra drawn by bay horses approaching with lightning's brilliance, joy arose in them.

3.161.18 Blazing and suddenly illuminating the sky, guided by Mātali, it shone like a great meteor in the midst of clouds, or like a smokeless tongue of fire blazing upward.

3.161.19 Mounted on it, the diademed one was seen — Dhanañjaya, garlanded and wearing ornaments of finest quality, blazing with the splendor of the thunderbolt-bearer, came to the mountain aflame with glory.

3.161.20 Having reached the mountain, the crown-garlanded one descended from that chariot of mighty Indra and, bowing first at the feet of Dhaumya, then next at those of Ajātaśatru.

3.161.21 He bowed also at the feet of Vṛkodara, was greeted in turn by the sons of Mādrī, and having met Kṛṣṇā and comforted her, he stood humbly at his brother's side.

3.161.22 There arose in all of them the greatest joy upon being reunited with that immeasurable hero; and he too, the crown-garlanded one, seeing them, rejoiced and offered praise to the king.

3.161.23 Approaching that chariot of Indra — the slayer of Namuci, by riding which he had slain seven hosts of Diti's sons — the Pārthas of undaunted spirit circumambulated it reverently.

3.161.24 They, exceedingly delighted, rendered Mātali the highest honor befitting the king of the gods; and the sons of the Kuru king duly asked him all things concerning the dwellers in heaven.

3.161.25 Mātali greeted them in return and, having instructed them as a father would his sons, departed in that chariot of incomparable brilliance back to the presence of the lord of the triple heaven.

3.161.26 When that divine chariot had departed, the great-souled son of Śakra, destroyer of all enemies, joyfully gave to his beloved — the mother of his son Soma — the great and most beautiful ornaments radiant as the sun that Śakra had given him.

3.161.27 Then, sitting in the midst of those foremost Kurus, those brilliant as the sun and fire, and those best of brahmins, he recounted everything exactly as it had occurred.

3.161.28 "Thus were the weapons mastered by me — from Śakra, from Vata, and from Śiva in person; and likewise through good conduct and deep concentration the gods, together with Indra, were pleased with me."

3.161.29 Having narrated in brief his entry into heaven to them, the diademed one of pure deeds, together with the sons of Mādrī, lay down contentedly to sleep in that dwelling.

3.162.1 Vaiśaṃpāyana said: At that very time a tumultuous sound of all musical instruments arose in the sky — the sound of the celestial dwellers.

3.162.2 The sound of chariot wheels, the ringing of bells, O Bhārata, along with separately the cries of great serpent-beasts and birds of every kind.

3.162.3 Gandharvas and apsarases followed on all sides the enemy-subduing king of the gods in aerial cars radiant as the sun.

3.162.4 Then he, blazing with supreme splendor, mounted the thundering chariot harnessed with bay horses, adorned with gold of the Jambū river.

3.162.5 The king of gods, Purandara, swiftly came to the Pārthas; and having arrived, the thousand-eyed one descended from his chariot.

3.162.6 At the very sight of that great-souled one, the glorious Dharmarāja Yudhiṣṭhira, together with his brothers, approached the king of the gods.

3.162.7 The munificent one then worshipped him duly according to prescribed rites, honoring the one of boundless spirit with the acts enjoined by sacred rule.

3.162.8 And the radiant Dhanañjaya, having prostrated himself before Purandara, stood bowed like a servant near the king of the gods.

3.162.9 The greatly radiant son of Kuntī, Yudhiṣṭhira, was filled with joy seeing Dhanañjaya standing humbly nearby.

3.162.10 Seized with great joy at the sight of Phalguna — his hair matted, devoted to austerity, free of all taint, standing before the king of gods.

3.162.11 To that king whose mind was thus free of dejection and flooded with joy, the wise king of the gods, Purandara, spoke these words.

3.162.12 "You shall rule this earth, O king, O Pāṇḍava. Fare well, O son of Kuntī; return again to the Kāmyaka hermitage."

3.162.13 "All weapons have been obtained by the Pāṇḍava from me with concentrated effort, O king; Dhanañjaya has done me a great service — this one cannot be conquered by the three worlds."

3.162.14 Having spoken thus, the thousand-eyed one, pleased and extolled by the great sages, departed for the triple heaven, leaving Kuntī's son Yudhiṣṭhira.

3.162.15 Whoever, knowing this, recites with concentrated mind the reunion of the Pāṇḍavas dwelling in the house of the lord of wealth, together with Śakra —

3.162.16 — observing celibacy for a year, self-restrained, with sharpened vows, shall live free from affliction and in great happiness for a hundred autumns.

3.163.1 Vaiśaṃpāyana said: When Śakra had departed as he came, Bībhatsu, reunited with his brothers and with Kṛṣṇā, paid homage to the son of Dharma.

3.163.2 Smelling the head of the Pāṇḍava as he made his obeisance, the king spoke to Arjuna in a voice thick with joy, himself overjoyed.

3.163.3 "How, Arjuna, did you spend this time in heaven? How were the weapons obtained? And how was the king of the gods pleased?"

3.163.4 "Were the weapons properly mastered by you, O Bhārata? Was the lord of the gods satisfied? And did Rudra give you weapons?"

3.163.5 "How did you see Śakra, or the blessed bearer of the Pināka bow? How were the weapons obtained? And how was he propitiated by you?"

3.163.6 "How did the blessed Śatakratu say to you, O subduer of enemies, 'You have done me a service' — and what service did you render him? I wish to hear all this in full detail, O greatly resplendent one."

3.163.7 "How was Mahādeva pleased with you, and the king of gods, O sinless one? And what service did you render to the thunderbolt-bearer, O subduer of foes? Tell me all of this fully and completely, O Dhanañjaya."

3.163.8 Arjuna said: Listen, O great king — hear the manner in which I saw Śatakratu and the blessed god Śaṅkara.

3.163.9 Having studied that lore you spoke of, O king, O crusher of enemies, and being directed by you to austerity, I set out into the forest.

3.163.10 Going from Kāmyaka to Bhṛgutuṅga, I undertook austerity; and having stayed one night, I saw on the path a certain brahmin.

3.163.11 He asked me, 'O son of Kuntī, where are you going? Tell me.' To him I spoke all things without untruth, O joy of the Kurus.

3.163.12 That brahmin, having heard this truth from me, O best of kings, honored me, O king, and was pleased with me.

3.163.13 Then he said to me, pleased: 'Undertake austerity, O Bhārata, O ascetic; before long you shall behold the lord of the wise gods.'

3.163.14 Then, by his word, I climbed the Śaiśira mountain and practiced austerity, O great king, for a month, living on roots and fruits.

3.163.15 A second month also passed for me subsisting on water alone; then in the third month, O joy of the Pāṇḍavas, I took no food at all.

3.163.16 For the fourth month I stood with arms raised aloft; and yet my vital breath did not diminish — that seemed like a wonder.

3.163.17 When the fourth month had fully passed and the first day was gone, a creature in the form of a boar approached near me.

3.163.18 It was striking the earth with its snout, scratching with its hooves as well, sweeping the ground with its belly, and turning about again and again.

3.163.19 Behind it came another great creature in the form of a Kirāta hunter, arrived bearing bow, arrows, and sword, followed by a host of women.

3.163.20 Then I took up my bow and the two inexhaustible quivers and struck that hair-raising creature with an arrow.

3.163.21 Simultaneously that Kirāta, drawing his bow with great force, struck back even more powerfully, making my mind tremble.

3.163.22 He then spoke to me, O king: 'This creature is my prior possession — abandoning the dharma of the hunt, why have you struck it?'

3.163.23 'With my sharp arrows I shall destroy your pride — stand firm!' That great-bodied, towering figure then charged at me.

3.163.24 Then, like a mountain, he overwhelmed me with great arrows; and I in turn covered him with a mighty shower of shafts.

3.163.25 Then I pierced him with blazing-tipped, feathered, and consecrated arrows, striking him as if with thunderbolts striking a mass of rocks.

3.163.26 His form multiplied a hundredfold, then a thousandfold; and all those bodies of his I struck with my arrows.

3.163.27 Again those bodies became one, O Bhārata, O great king, and again I shattered that single form.

3.163.28 He took a form tiny-bodied with enormous head, then enormous-bodied with a tiny head; then, made one again, O king, he came at me in battle.

3.163.29 When I could no longer overcome him in battle with arrows, I then invoked the wind-weapon, O bull of the Bhāratas.

3.163.30 Yet I could not slay him — it was as if a wonder had occurred. When that weapon too was repelled, great amazement overcame me.

3.163.31 And again, O great king, I then covered that being in battle with an even greater multitude of weapons.

3.163.32 Invoking the Sthūṇākarṇa, the iron-net, the arrow-rain, the arrow-tempest, the mountain-weapon, and the stone-shower, I advanced — yet he swallowed all those weapons of mine, laughing, O sinless one.

3.163.33 When all those were spent, I invoked the Brahmā-weapon; thereupon blazing arrows gathered around him from all sides, yet as I pressed him with that great weapon, he only grew in power.

3.163.34 Then the world was scorched by the radiance born from me; in an instant the quarters of the sky and the firmament blazed with light on all sides.

3.163.35 Even that weapon the great-radiant one shattered in an instant; and when the Brahmā-weapon was destroyed, O king, great fear entered into me.

3.163.36 Then, taking up my bow with those two inexhaustible quivers, I struck the being at once with rapid blows — yet it devoured those weapons too.

3.163.37 When all weapons were spent and all arms devoured, between me and that being hand-to-hand combat ensued.

3.163.38 We grappled with fists and struck each other with open palms; but that being hurled me down, and I lay motionless on the ground.

3.163.39 Then that being, laughing, vanished on the spot together with the women, O great king, even as I watched — a sight beyond compare.

3.163.40 Having done all this, the blessed lord then assumed another form of his own — a divine form, O great king, clad in a wondrous garment.

3.163.41 Abandoning the guise of the Kirāta, the blessed lord, master of the thirty gods, assumed his own divine form and stood there — the great lord Maheśvara.

3.163.42 Then the blessed lord appeared in person — he whose banner bears the bull, companion of Umā, tawny-eyed, of many forms, bearer of the Pināka bow.

3.163.43 He approached me as I stood there facing him on the battlefield, and the trident-bearing lord said: 'I am pleased with you,' O scorcher of foes.

3.163.44 Then the blessed lord, taking up that bow along with the two quivers of inexhaustible arrows, gave them back to me and said: 'Choose a boon.'

3.163.45 'I am pleased with you, son of Kuntī; tell me, what shall I do for you? Whatever is in your heart, O hero, speak it — I shall grant it. Setting aside immortality, tell me what is in your mind.'

3.163.46 Then I, with joined palms, my mind fixed on weapons, bowed my head to Śarva and spoke these words.

3.163.47 'If the blessed lord is pleased with me, this is the boon I desire: I wish to learn whatever weapons exist among the gods.' And the blessed Three-eyed Lord said to me: 'I shall give them.'

3.163.48 'The Raudra weapon, which is mine, will attend you, O Pāṇḍava.' And the gracious lord gladly bestowed upon me the Pāśupata weapon.

3.163.49 And Mahādeva said, having given me that ancient weapon: 'This must never be discharged against human beings under any circumstances.

3.163.50 When you are severely pressed, Dhanañjaya, you may powerfully deploy it; and to counter enemy weapons you may always use it.

3.163.51 That weapon, divine and irresistible, which nullifies all other weapons, stands beside me embodied, now that the bull-bannered lord is pleased.'

3.163.52 It is the annihilator of enemies, the destroyer of opposing armies, unapproachable and invincible to gods, demons, and rakshasas alike.

3.163.53 Given leave by him, I sat down right there, and as I watched, the god vanished in that very spot.

3.164.1 Arjuna said: Then, O Bhārata, I spent that night there in joy, by the grace of the god of gods, the great-souled Three-eyed Lord.

3.164.2 Having spent the night and performed my morning rites, I saw again that foremost of twice-born men whom I had seen before.

3.164.3 To him I reported everything that had occurred, exactly as it happened — that I had met the blessed Mahādeva himself, O Bhārata.

3.164.4 That best of twice-born men, filled with delight, said to me, O lord of kings: 'You have seen Mahādeva as none other has seen him.

3.164.5 Meeting with all the world-guardians, beginning with Vivasvat's son, you shall see Devendra, O sinless one, and he will give you weapons.'

3.164.6 Having said this, O king, that brahmin brilliant as the sun embraced me again and again, then departed as he wished.

3.164.7 Then in the afternoon of that same day a holy breeze arose, as if making the world new again, O slayer of enemies.

3.164.8 And divine, freshly fragrant garlands appeared at the foot of the Śaiśira mountain, close at hand.

3.164.9 And on all sides were heard celestial instruments of fine resonance, and enchanting hymns of praise joined with Indra's name.

3.164.10 There, hosts of apsaras and gandharvas in front of the god of gods sang songs on every side.

3.164.11 Hosts of Maruts arrived there in divine chariots — the attendants of Mahendra who dwell in the abode of the gods.

3.164.12 Then Marut's lord, drawn by bay steeds splendidly adorned, came there accompanied by Śacī and all the gods.

3.164.13 At that very moment, O king, Kubera, borne by men, revealed himself to me, adorned with supreme splendor.

3.164.14 In the southern direction I beheld Yama stationed; I saw Varuṇa, the king of gods, established each in their proper place.

3.164.15 Those bulls among gods spoke to me, O great king, soothing me: 'O Savyasācin, behold the world-guardians arrayed before you.'

3.164.16 'You have seen Śaṅkara for the accomplishment of the gods' purpose; now receive weapons from us as well, on every side.'

3.164.17 Then, having purified myself and bowed to those bulls among gods, I duly received those great weapons, O lord.

3.164.18 Having received the weapons, I was then dismissed by the gods, O Bhārata; and all the gods departed the way they had come, O subduer of foes.

3.164.19 And Maghavan too, lord of gods, mounting his radiant chariot, spoke these words, the blessed slayer of the enemies of the gods, as if smiling.

3.164.20 'Before this coming of yours I already knew you, Dhanañjaya; henceforth I shall show myself to you further, O bull of the Bhāratas.'

3.164.21 'For you have bathed at the sacred fords again and again in former times, and this austerity you have now performed — you shall go to heaven, O Pāṇḍava.'

3.164.22 'Yet still most severe austerity must be practiced'; and the blessed lord told me everything about the means of that austerity.

3.164.23 'Mātali, by my command, shall bring you to the three heavens; for you are known to the gods and to the great-souled seers.'

3.164.24 Then I said to Śakra: 'Be gracious to me, O blessed lord; I choose you as my teacher for the purpose of learning weapons, O lord of the thirty gods.'

3.164.25 Indra said: 'You will perform a cruel deed as a master of weapons, dear one, O scorcher of foes; whatever the purpose for which you desire those weapons — that wish, O Pāṇḍava, you shall attain.'

3.164.26 Arjuna said: Then I replied: 'I shall not discharge the divine weapons against human beings, O slayer of enemies, except to counter other weapons.'

3.164.27 'Give me those divine weapons, O lord of the wise; and afterwards may I attain the worlds conquered by weapons, O best of gods.'

3.164.28 Indra said: 'This word was spoken to you by me only as a test, Dhanañjaya; your answer befits my own son — well spoken indeed.'

3.164.29 'Go to my abode and learn all weapons, O Bhārata — from Vāyu, from Agni, from the Vasus, from Varuṇa together with the hosts of Maruts.'

3.164.30 'The Sādhya-weapon, the Pitāmaha-weapon, the weapons of the gandharvas, serpents, and rakshasas, all the Vaiṣṇava weapons, and likewise the Nairṛta weapons, and all weapons that abide with me here — learn them all, O chief of the Kurus.'

3.164.31 Arjuna said: Having thus spoken to me, Śakra vanished right there. Then I saw Indra's chariot yoked with bay steeds, divine, fashioned of illusion, sacred, made ready by Mātali, O king.

3.164.32 When the world-guardians had departed, Mātali then spoke to me: 'Śakra, the king of gods, wishes to see you, O greatly brilliant one.'

3.164.33 'You are accomplished, O mighty-armed one — perform this supreme purpose; behold the worlds of those who have done meritorious deeds and go to heaven in your very body.'

3.164.34 Thus addressed by Mātali, I took leave of the Śaiśira mountain, circumambulated it clockwise, and mounted that finest of chariots.

3.164.35 Mātali, expert in the science of horses, skilled and expert, then drove the horses whose speed matched that of mind and wind.

3.164.36 Then that charioteer glanced at my face as I stood there while the chariot sped along, O king, and amazed, he spoke these words.

3.164.37 'What strikes me today as exceedingly wonderful and strange is that you have mounted this divine chariot and have not moved a step.'

3.164.38 'For even the king of gods, as I have always observed here, sways at the first surge of the horses, O bull of the Bhāratas.'

3.164.39 'But you remain perfectly steady here as the chariot races on, O foremost of the Kurus — your strength appears to me to surpass even Śakra's.'

3.164.40 Having said this, Mātali entered the sky and showed me, O king, the abodes of the gods and the celestial mansions, O Bhārata.

3.164.41 Mātali, Śakra's charioteer, with affection showed me many forests of the gods — Nandana and others.

3.164.42 Then I saw Śakra's abode, Amarāvatī, adorned with divine wish-fulfilling trees and with jewels throughout.

3.164.43 The sun does not light it — it shines with its own radiance; neither cold nor heat afflicts it, nor weariness; there is no dust, no mud, no darkness there, and no old age, O king.

3.164.44 No sorrow or destitution is seen there, no pallor, O great king, and no languor among the dwellers in heaven, O subduer of foes.

3.164.45 Neither anger nor greed exists there, nor anything inauspicious, O lord of the people; the living beings in the abode of the gods are ever contented and joyful.

3.164.46 The trees there always bear flowers and fruit with ever-green foliage, and there are various lotus-ponds filled with fragrant lotus blossoms.

3.164.47 A cool, fragrant, life-giving, and pure breeze blows there; and the ground is adorned with flowers and variegated with every kind of jewel.

3.164.48 Many lovely deer and birds of sweet voice roam there, and many immortals are seen here moving about in celestial mansions.

3.164.49 Then I beheld the Vasus, the Rudras, the Sādhyas, along with the hosts of Maruts, the Ādityas, and the twin Aśvins — I paid reverence to all of them.

3.164.50 They acknowledged me with regard to valour, fame, radiance, strength, mastery of weapons, and victory in battle.

3.164.51 Entering that beautiful city attended by gods and gandharvas, I stood before the king of the gods, the thousand-eyed Indra, with folded hands.

3.164.52 The gladdened Śakra, foremost among givers, offered me half his seat, and Vāsava touched my limbs out of great respect.

3.164.53 There, O Bhārata, I dwelt in heaven in the company of the gods and gandharvas, richly rewarded, acquiring and practising the weapons.

3.164.54 Citrasena, son of Viśvāvasu, became my friend, O king, and he caused me to learn the entire science of music and dance.

3.164.55 Then, O king, having obtained the weapons and being greatly honoured, I dwelt happily in the abode of Śakra, furnished with every desire.

3.164.56 O scorcher of foes, I heard the sounds of song and the full sounds of instruments, and I watched the foremost apsarases as they danced.

3.164.57 Without slighting any of it, recognising it all as real, O Bhārata, I accepted those gifts with great pleasure and yet remained wholly devoted to the weapons.

3.164.58 Then the thousand-eyed all-powerful Indra was pleased with that resolution of mine. Thus, O king, this period of time passed for me while I dwelt in heaven.

3.165.1 Arjuna said: Then Hari's charioteer, fully trusting that I had mastered the weapons, touched my head with both hands and spoke these words to me.

3.165.2 "You cannot now be conquered in battle even by the hosts of the gods — how much less by unrefined men in the world of humans! Immeasurable, unconquerable, and matchless in battles, you are."

3.165.3 Then the god spoke again, his hair bristling with delight: "In warfare with weapons, O hero, there will be none equal to you."

3.165.4 "You are ever vigilant, skilful, truthful in speech, one who has conquered the senses, devoted to the Brahmins, skilled in weapons, and you are a hero, O best of the Kurus."

3.165.5 "Fifteen weapons have been obtained by you, O Pārtha, through five methods of mastery — there is none equal to you."

3.165.6 "You know, O Dhanaṃjaya, the invocation, withdrawal, repeated application, expiation, and the complete counter of each weapon."

3.165.7 "The time to render service to your teacher has now come, O scorcher of foes. Promise to perform it — thereafter I shall know what further to do."

3.165.8 Then I said to the king of the gods, O king, these words: "If it is within my power to do it, consider it already done."

3.165.9 Then the slayer of Bala and Vṛtra spoke to me with a laugh, O king: "There is nothing in the three worlds that is beyond your power today."

3.165.10 "The dānavas known as the Nivātakavacas, my enemies, dwell in a stronghold sheltered within the depths of the ocean."

3.165.11 "They are said to number thirty million, all equal in form, strength, and splendour. Slay them there, O son of Kuntī — that will be the service to your teacher."

3.165.12 Then he gave me a divine and greatly resplendent chariot yoked to horses whose manes resembled peacock feathers, with Mātali as charioteer.

3.165.13 He also bound on my head this excellent diadem and gave me body ornaments befitting my own nature.

3.165.14 He gave me this impenetrable armour, excellent and pleasant to the touch, and fitted this undecaying bowstring onto the Gāṇḍīva.

3.165.15 Then I set out in that gleaming chariot with which the lord of the gods had formerly conquered Bali, son of Virocana.

3.165.16 All the gods, awakened by that tumult and thinking it was the king of the gods, came together, O lord of the people. And seeing me they asked: "What will you do, O Phalguna?"

3.165.17 I told them truthfully: "Know that I am setting out to battle with the intent of slaying the Nivātakavacas, O greatly fortunate and sinless ones." And they blessed me with auspiciousness.

3.165.18 Pleased, they extolled me as they would the god Puraṃdara: "With this very chariot Maghavan conquered Śambara in battle, and also Namuci, Bala, Vṛtra, Prahlāda, and Naraka."

3.165.19 "And with this chariot Maghavan has conquered in battle many thousands, millions, and hundreds of millions of daityas."

3.165.20 "You too, O son of Kuntī, shall conquer the Nivātakavacas in battle by your prowess with this chariot, even as the self-controlled Maghavan did of old."

3.165.21 "And this foremost of conches — with it you shall conquer the dānavas. With it the great-souled Śakra himself conquered the worlds."

3.165.22 The conch called Devadatta, born of the waters, given to me by the gods — I accepted it for victory, while being praised by the immortals at that time.

3.165.23 Thus equipped with conch, armour, arrows, and bow in hand, I set out with the desire for battle toward the terrible abode of the dānavas.

3.166.1 Arjuna said: Thus being praised here and there by great sages, I then beheld the terrible, imperishable ocean, the lord of waters.

3.166.2 Waves bearing foam, scattered and assembled, rising high, were seen there moving like mountains; and thousands of ships filled with jewels lay on all sides.

3.166.3 Timiṃgilas, tortoises, and also timitimiṃgilas, and makaras were seen there, submerged in the water like mountains.

3.166.4 Thousands of conches submerged all around in the water were seen like stars at night thinly veiled by clouds.

3.166.5 Similarly, thousands of clusters of gems were floating there, and a terrible wind whirled — it seemed altogether wondrous.

3.166.6 Having crossed that mighty, swiftly moving, supreme receptacle of all waters, I saw at close range that city of the daityas teeming with dānavas.

3.166.7 Right there Mātali swiftly descended to the earth's surface and charged at that city, making it resound with the thundering of the chariot.

3.166.8 Hearing that chariot's thunder as if it were a thunderclap in the sky, the dānavas were alarmed, thinking it was the king of the gods.

3.166.9 All stood with agitated minds, holding bows and arrows, as well as spears, swords, axes, clubs, and pestles in their hands.

3.166.10 Then the dānavas, their hearts struck with fear, shut the gates, having arranged the defence of the city — not one was to be seen outside.

3.166.11 Then, taking up the Devadatta conch of mighty sound and approaching the asura city, I blew it softly.

3.166.12 But that sound, filling the heavens, caused an echo to reverberate — even very great creatures trembled and hid themselves.

3.166.13 Then all the Nivātakavacas on all sides, clad in armour of various kinds, weapons of various kinds in their hands,

3.166.14 with great iron spears, clubs, pestles, battle-axes, swords, and chariot wheels, O Bhārata,

3.166.15 with śataghnīs, bhuśuṇḍīs, and variously adorned swords in hand — the sons of Diti appeared by the thousands.

3.166.16 Then Mātali, having reflected much on the chariot-paths, urged the horses on level ground, O bull among Bhāratas.

3.166.17 By that swift driving of those swift-moving horses goaded forward, I could see nothing then — it seemed to me altogether wondrous.

3.166.18 Then the dānavas there urged on their many battalions of warriors, all of them of deformed voices and shapes, with great vigour.

3.166.19 By that great noise, fish like mountains in the ocean, having lost their senses, leapt up by the hundreds of thousands.

3.166.20 Then the dānavas charged at me with great speed, releasing sharp arrows by the hundreds and thousands.

3.166.21 That tumultuous battle between them and me, O Bhārata, that great and terrible destruction of the Nivātakavacas, commenced.

3.166.22 Then divine sages, groups of sages among the dānavas, brahmarṣis, and siddhas all came together for that great battle.

3.166.23 Those sages, desiring my victory, praised me with fitting and sweet words, just as they had praised Indra in the battle against Tāraka.

3.167.1 Arjuna said: Then all the Nivātakavacas together rushed at me swiftly, O Bhārata, weapons in hand for battle.

3.167.2 Those mighty warriors cut off the path of my chariot, screaming aloud, and surrounding me on all sides poured down showers of arrows.

3.167.3 Then other dānavas of great might, spears and battle-axes in hand, hurled spears and bhuśuṇḍīs at me.

3.167.4 That very great shower of spears, mixed with clubs and śaktis, ceaselessly discharged by them, fell upon my chariot.

3.167.5 Other Nivātakavacas charged at me in battle, terrible strikers bearing sharp weapons and arms, their forms like death itself.

3.167.6 I struck each of them with ten swift, straight-flying arrows released from the Gāṇḍīva in the battle — all of them were turned back by my stone-sharpened arrows.

3.167.7 Then those horses, swiftly urged on by Mātali, swift as the wind, coursed along many chariot-paths; well-controlled by Mātali they crushed the sons of Diti.

3.167.8 Those hundreds upon hundreds of horses yoked to that great chariot moved under Mātali's control as if they were but few.

3.167.9 By the trampling of their hooves, by the sound of the chariot's wheel-rims, and by the fall of my arrows, those asuras were slain by the hundreds.

3.167.10 Others, their lives gone, still clutching their bows, their charioteers slain, were dragged there by their horses.

3.167.11 Those strikers, blocking all directions and intermediate directions, smote with various weapons — and then my mind was distressed.

3.167.12 Then I saw Mātali's most wonderful prowess in the way he effortlessly controlled those swift horses.

3.167.13 Then with swift and varied weapons I cut down those asuras along with their arms in battle, O king, by the hundreds and thousands.

3.167.14 As I moved about thus with all effort, O destroyer of enemies, the heroic Mātali, Śakra's charioteer, became pleased.

3.167.15 Then those who were being slaughtered by the horses and that chariot went toward destruction — some, however, turned back.

3.167.16 The Nivātakavacas, as if competing with us in battle, surrounded me on all sides with great showers of arrows.

3.167.17 Then I swiftly scattered them with swift and varied arrows consecrated with the Brahmā weapon, by the hundreds and thousands.

3.167.18 Then those great asuras, being pressed hard and seized by anger, together tormented me with showers of arrows, spears, and swords.

3.167.19 Then I resorted to the supreme weapon of fierce splendour dear to the king of the gods, named the Mādhava, O Bhārata.

3.167.20 Then by the power of that weapon I cut into a hundred pieces the swords, tridents, and spears by the thousands hurled by them.

3.167.21 Having cut their weapons, I then in anger pierced each and every one of them with ten arrows apiece.

3.167.22 For arrows then issued from the Gāṇḍīva in battle as swarms of bees — Mātali honoured that.

3.167.23 Their arrows too, like locusts in their multitude, powerfully rained down upon me — I scattered them with my arrows.

3.167.24 Then those Nivātakavacas, being slaughtered, again surrounded me on all sides with great showers of arrows.

3.167.25 Cutting down the volleys of arrows with my blazing, supreme, swift arrow-countering weapons, I pierced them by the thousands.

3.167.26 Their severed limbs poured forth blood like mountain peaks drenched by torrential rain in the monsoon season.

3.167.27 Struck by my arrows — swift, straight-flying, and striking like Indra's thunderbolt — those dānavas were thrown into great agitation.

3.167.28 Their bodies and entrails shattered into hundreds of pieces, their weapon-strength exhausted, the Nivātakavacas then fought me with their powers of illusion.

3.168.1 Arjuna said: Then a great shower of rocks burst forth all around — utterly terrifying boulders mountain-sized — and it pressed hard upon me.

3.168.2 I pulverized that shower with my swift arrows charged by Indra's weapon, shattering each rock into a hundred fragments in battle.

3.168.3 As the rock-shower was being ground to powder, fire arose there, and the dust of those crushed stones fell like showers of sparks.

3.168.4 Then, when the rock-shower was destroyed, an even greater rain of water appeared near me, its streams as thick as axle-shafts.

3.168.5 Streams of fierce power poured down from the sky in their thousands, covering the firmament on all sides and in every direction and quarter.

3.168.6 From the crashing of those torrents, the howling of the wind, and the roaring of the daityas, nothing whatsoever could be discerned.

3.168.7 Those streams, linked between heaven and earth on every side, befuddled me there as they fell ceaselessly upon the ground.

3.168.8 There, directed by Indra, I released that blazing, terrible, divine weapon of desiccation, and by it all that water was dried up.

3.168.9 When the rock-shower was destroyed by me and the water-shower dried up, O bestower of honor, the dānavas unleashed their illusion of fire and wind.

3.168.10 Then I extinguished the fire entirely with the water weapon, and with the great mountain-weapon I checked the force of the wind.

3.168.11 But when that illusion was repelled, the dānavas, maddened for battle, simultaneously set loose manifold further illusions, O Bhārata.

3.168.12 Then a great and hair-raising downpour of terrible weapons — of fire, of wind, and of stones — burst forth.

3.168.13 That illusion-wrought downpour afflicted me in battle, and then a dreadful, dense darkness appeared on all sides.

3.168.14 With the world enveloped in that terrible and cruel darkness, the horses turned away, and Mātali himself stumbled.

3.168.15 His golden goad fell from his hand to the ground, and in his fear he called to me again and again: "Where are you?" — O bull of the Bhāratas.

3.168.16 Intense fear seized me as well, and that man, his senses gone, his knowledge fled, trembling, spoke these words to me:

3.168.17 "There was once a great battle between the gods and the asuras fought for the sake of the nectar of immortality, O Pārtha, and I witnessed it, O sinless one.

3.168.18 At the slaying of Śambara too there was a very great battle, and there also I served as charioteer to the king of gods.

3.168.19 Likewise at the slaying of Vṛtra I held the reins, and I witnessed that most terrible battle with the son of Virocana.

3.168.20 I have attended upon all these most dreadful battles, and never before have I lost my senses, O son of Pāṇḍu.

3.168.21 The destruction of all beings has surely been ordained by the Grandfather, for this battle is fit for nothing other than the annihilation of the world."

3.168.22 Hearing those words of his, I steadied myself by my own will, intending to confound the illusion-filled army of the dānavas.

3.168.23 I said to the frightened Mātali: "Behold the strength of my arms, the power of my weapons, and of the bow Gāṇḍīva!

3.168.24 Today with my weapon-illusion I shall destroy this most dreadful illusion of theirs and this fierce darkness. Fear not, charioteer — be steady!"

3.168.25 Having said so, O lord of men, I released the weapon-illusion called the Bewilderer, for the benefit of all enemies and of those who dwell in the three heavens.

3.168.26 As each of their illusions was being afflicted and dispelled, the lords of the asuras, of boundless might, conjured up many further illusions in their place.

3.168.27 Again there was light, then again it was swallowed by darkness; again the world went into invisibility, again it sank under water.

3.168.28 When there was light, Mātali, with the bay horses well in hand, drove the foremost chariot through that hair-raising battle.

3.168.29 Then the fierce Nivātakavacas fell upon me from all sides; seeing an opening, I dispatched them to the abode of Yama.

3.168.30 While that battle — the destruction of the Nivātakavacas — was taking place, I suddenly could not see all those dānavas; they were shrouded in illusion.

3.169.1 Arjuna said: Though invisible, those daityas fought on by means of illusion. I too fought those invisible foes with the power of my weapons.

3.169.2 Arrows released from Gāṇḍīva, properly impelled by weapon-force, severed their heads wherever those daityas happened to be.

3.169.3 Then the Nivātakavacas, being slaughtered by me in battle, suddenly withdrew their illusion and retreated into their own city.

3.169.4 When the daityas had gone away and visibility had returned, I beheld dānavas lying slain there by the hundreds of thousands.

3.169.5 Their weapons, ornaments, limbs, and armor — all shattered and crushed — lay visible there in heaps.

3.169.6 The horses had no space to move a single step; so they suddenly leaped up and stood in the sky, moving through the air.

3.169.7 Then the Nivātakavacas, completely concealing the sky, came on invisibly, hurling masses of boulders.

3.169.8 Other dānavas, dreadful and underground, seized the feet of the horses and the wheels of my chariot, O Bhārata.

3.169.9 Having seized my bay horses and my chariot as I fought, they piled upon me and my chariot from all directions with mountains.

3.169.10 With mountains being heaped up and others falling, the region where we stood became like a cave.

3.169.11 Being covered by mountains and with my horses seized, I fell into the utmost distress. Mātali perceived this.

3.169.12 Perceiving me in fear, he spoke this word: "Arjuna, Arjuna — do not be afraid! Release the vajra weapon!"

3.169.13 Then, hearing his words, I released the vajra weapon — the beloved bolt of the king of gods — O lord of men.

3.169.14 Taking a firm stance, I charged the Gāṇḍīva with the mantra, and released iron-sharp arrows bearing the touch of the thunderbolt.

3.169.15 Then those arrows, impelled by the vajra and having become the vajra itself, penetrated all those illusions and all those Nivātakavacas.

3.169.16 Those dānavas, mountain-like, struck by the force of the vajra, fell to the surface of the earth clinging to one another.

3.169.17 And those dānavas who had seized the chariot-horses underground — the arrows followed them in and sent them to the abode of Yama.

3.169.18 With the Nivātakavacas slain and their mountain-like bodies strewn about, that region was covered as if with scattered mountains.

3.169.19 No harm whatsoever was seen to have befallen the horses, nor the chariot, nor Mātali, nor myself — and that seemed like a wonder.

3.169.20 Then Mātali, smiling, addressed me, O king: "This prowess that is seen in you, Arjuna, is not seen even among the gods."

3.169.21 When the hosts of asuras were slain, their wives wailed throughout that city, like female deer in the autumn season.

3.169.22 Then, together with Mātali, I drove toward that city, terrifying the women of the Nivātakavacas with the thunder of my chariot.

3.169.23 Seeing those ten-thousand horses resembling peacocks and the chariot blazing like the sun, the women fled in groups.

3.169.24 The sound made by their ornaments as they fled in terror was like that of rocks falling upon rocky mountains.

3.169.25 Those terrified women of the daityas then retreated into their own dwellings — richly adorned with many jewels and fashioned of gold.

3.169.26 Seeing that most excellent city of wondrous appearance, superior to the city of the gods, I then questioned Mātali about it.

3.169.27 "Why do the gods not inhabit such a place as this? I perceive that this city surpasses even the city of Purandara."

3.169.28 Mātali said: This city was formerly ours, O Pārtha — it belonged to the king of gods. Then the gods were driven away from here by the Nivātakavacas.

3.169.29 Having performed great and severe austerities and having propitiated the Grandfather, they requested this as their dwelling and immunity from the gods in battle.

3.169.30 Then the blessed Indra, for his own welfare's sake, urged the blessed Self-born One: "Let the Lord ordain here" — meaning their end.

3.169.31 Then Vāsava was told by the blessed one: "It is ordained here — you yourself, O Vṛtrahan, in another body, shall be their end."

3.169.32 Then, for the purpose of their destruction, Śakra gave you those weapons — for those whom you have slain could not be slain by the gods.

3.169.33 By the ripening of time, O Bhārata, you have arrived here as the one who brings their end, and you have done precisely that.

3.169.34 For the destruction of the dānavas, the great Indra caused you, O lord among men, to receive the great power of the great weapons — that supreme gift.

3.169.35 Arjuna said: Then, having entered the city and slain those dānavas, I again departed for the divine abode, together with Mātali.

3.170.1 Arjuna said: As I was returning, I then saw another great city — divine, moving at will, blazing like fire and sun together.

3.170.2 It was inhabited by jeweled, variegated trees with radiant birds, and by the Paulomas and Kālakeys, ever joyful.

3.170.3 Adorned with gateways and towers, with four gates, impregnable, made entirely of precious gems, divine, wondrous to behold, encircled by trees bearing flowers and fruits fashioned of divine jewels.

3.170.4 Filled likewise with divine birds of exquisite beauty, and surrounded on all sides by asuras forever rejoicing, bearing tridents, pikes, pestles, bows, and clubs in their hands, and wearing garlands.

3.170.5 Beholding that city of the daityas, wondrous in appearance, I asked Mātali, O king: "What is this that is seen here?"

3.170.6 Mātali said: A daitya woman named Pulomā and the great asura woman Kālakā practiced supreme austerities for a divine thousand years; at the end of their austerities the Self-born One granted them a boon.

3.170.7 Those two chose as their boon the freedom of their sons from great suffering, and their invulnerability to gods, rākṣasas, and serpents, O king of kings.

3.170.8 This beautiful city, sky-moving, radiant with accumulated merit, replete with all manner of gems, impregnable even by the immortals together with yakshas, gandharvas, serpents, asuras, and rākṣasas —

3.170.9 — furnished with every desired quality, free from sorrow and disease, was made by Brahmā, O best of Bhāratas, for the sake of the Kālakeys.

3.170.10 This divine sky-roaming city, from which the immortals are excluded, is inhabited, O hero, by the Paulomas and the Kālakey dānavas.

3.170.11 This great city is known as Hiraṇyapura — the Golden City — and it is guarded by the Kālakeys and the Paulomas, those mighty asuras.

3.170.12 These beings dwell here ever joyful, invincible to all the gods, O king of kings — free from anxiety and desire; death by a mortal hand was ordained for them by Brahmā of old.

3.170.13 Arjuna said: Learning that they could not be slain by gods or demons, O lord, I joyfully said to Mātali, "Drive straight into that city."

3.170.14 "Until I bring destruction upon the enemies of the lord of the thirty gods with my weapons, these sinful foes of the gods shall surely not escape being slain by me."

3.170.15 Then Mātali swiftly bore me close to Hiraṇyapura in that divine chariot yoked with bay horses.

3.170.16 Seeing me, the Daityas, clad in splendid ornaments and garments, armour-clad, mounted their chariots and rushed forth with great speed.

3.170.17 Then the foremost of Dānavas, fierce in might and enraged, struck me with nālikā arrows, nārācas, bhallaas, śaktis, ṛṣṭis, and tomaras.

3.170.18 I warded off that great shower of weapons with a mighty counter-shower of missiles, O king, drawing on the power of my science of arms.

3.170.19 I bewildered them all as I moved through the battle-field in chariot-manoeuvres; confused, the Dānavas began striking one another down.

3.170.20 While they were thus bewildered and rushing at each other, I severed their heads in hundreds with blazing shafts.

3.170.21 The Daityas, being slaughtered, re-entered that city and rose into the sky with it entire, resorting to their demonic māyā.

3.170.22 Then I checked their path with a great shower of arrows, covering their route and blocking their flight.

3.170.23 That sky-roving, divine, wish-moving city of celestial splendour was sustained at will by the Daityas through the boon they had been granted.

3.170.24 It sank beneath the earth and rose again upward; it moved swiftly sideways and then plunged once more into the waters.

3.170.25 That wish-moving city, resembling Amarāvatī, I countered with many kinds of missiles, O lord of men.

3.170.26 Then with a net of arrows empowered by divine weapons I seized that city together with the Daityas within it, O bull of the Bhāratas.

3.170.27 Pierced through and through by my straight-flying iron arrows, the demonic city crashed shattered to the earth, O king.

3.170.28 Struck by my iron arrows swift as thunderbolts, the asuras reeled about, O king, driven by fate.

3.170.29 Then Mātali too swiftly descended toward the earth as if swooping down, quickly landing with that sun-bright chariot.

3.170.30 Then sixty thousand chariots of those indignant ones, eager to fight with me, wheeled around, O Bhārata.

3.170.31 I pierced them with sharp arrows winged with vulture feathers; they surged back in battle like waves of the ocean.

3.170.32 Reflecting that these could not be overcome by mortal combat alone, I then deployed all my weapons in due order.

3.170.33 Then those thousands of chariots with their variegated warriors began, as it were, to neutralise my divine weapons one by one.

3.170.34 Those great warriors, moving in intricate chariot-paths, appeared in the battle by the hundreds and thousands.

3.170.35 Wearing varied diadems and crowns, varied armour and banners, and varied ornaments, they were, as it were, a delight to my heart.

3.170.36 Yet though I poured showers of weapon-energised arrows upon them in battle, I could not afflict them — while they afflicted me greatly.

3.170.37 Hard pressed by those many skilled warriors trained in arms, I was distressed in that great battle and a great fear came over me.

3.170.38 Then, bowing in battle to Rudra, the god of gods, and uttering "May all beings be well," I invoked the great weapon known as the Raudra — the destroyer of all enemies.

3.170.39 Then I beheld a three-headed person with nine eyes, three faces, six arms, blazing, with hair like the flaming sun, his heads crowned with great serpents whose tongues flickered — the slayer of foes.

3.170.40 Seeing that terrible, ancient Raudra weapon take shape, I was filled with awe; bringing it to the string of Gāṇḍīva, O bull of the Bhāratas —

3.170.41 — bowing to the three-eyed Śarva of boundless radiance, I released it for the defeat of the lords of the Dānavas, O Bhārata.

3.170.42 The moment it was released, thousands of forms appeared — of deer, lions, tigers, O lord of the people, bears, buffaloes, serpents, and cattle —

3.170.43 — of elephants, sṛmaras, śarabhas of every kind, bulls, boars, cats, and likewise wolves, pretas, and bhuruṇḍa birds of every sort —

3.170.44 — of vultures, Garuḍas, makaras, piśācas along with yakṣas, and likewise the enemies of the gods —

3.170.45 — of guhyakas in battle and nairṛtas likewise, great fish, elephant-faced beings, and owls —

3.170.46 — multitudes of fish and tortoises bearing various weapons and swords, and yātudhānas wielding clubs and hammers —

3.170.47 With these and many others assuming various forms, the entire world was pervaded when that weapon was released.

3.170.48 The Dānavas who had assembled were slaughtered again and again by three-headed, four-fanged, four-faced, four-armed forms of many kinds, feeding on flesh, fat, and marrow.

3.170.49 With the blazing energy of the sun, with the radiance of thunderbolts and lightning, with other arrows of iron-hard mountain-stone that rend foes, I slew all the Dānavas in but a moment, O Bhārata.

3.170.50 Seeing them struck down by the Gāṇḍīva-weapon, lifeless and fallen from the sky, I bowed again to the Creator who destroyed Tripura.

3.170.51 Beholding them crushed by the Raudra weapon, still adorned with their divine ornaments, the divine charioteer was filled with the greatest joy.

3.170.52 Seeing that unbearable feat accomplished — difficult even for the gods to achieve — Mātali, the charioteer of Śakra, honoured me.

3.170.53 Delighted and joining his palms, he spoke these words: "The deed you have accomplished is unbearable even for gods and demons; not even the lord of the gods would be capable of performing this in battle."

3.170.54 "This great sky-faring city, invincible to gods and demons, has been shattered by you, O hero, through your own strength of valour, weapons, and austerity."

3.170.55 When that city was destroyed and the Dānavas slain, all the women rushed out from the city wailing.

3.170.56 With dishevelled hair, distressed, wretched like osprey-birds, they fell to the earth lamenting their sons, fathers, and brothers.

3.170.57 Weeping with piteous throats, wailing with their lords slain, beating their breasts with their hands, their garlands and ornaments fallen away —

3.170.58 Stricken with grief, stripped of its glory, battered by sorrow and misery, its lustre extinguished and its lords slain, the Dānava city no longer shone.

3.170.59 Like a gandharva city in appearance, like a lake whose great serpent has been slain, like a forest of withered trees, the city became invisible.

3.170.60 But Mātali, his heart overjoyed, quickly brought me — my task accomplished in battle — to the palace of the king of gods.

3.170.61 Having stormed Hiraṇyapura and slain the great asuras and the Nivātakavacas, I then came before Śakra.

3.170.62 And Mātali reported all my deeds in full detail to Indra, lord of the gods, exactly as they had occurred, O greatly splendid one.

3.170.63 The destruction of Hiraṇyapura, the repulsion of the illusions, and the slaying of the mighty Nivātakavacas in battle —

3.170.64 Hearing this, the blessed thousand-eyed Puraṃdara, glorious and accompanied by the Maruts, then said, "Well done, well done!"

3.170.65 Then the king of gods, reassuring me again and again, spoke these very sweet words in the presence of the divine ones.

3.170.66 "This feat performed by you in battle surpasses what gods and asuras could do; a great and weighty service has been rendered to me, O Pārtha, by your slaying of my enemies."

3.170.67 "Always should you be thus — steady in battle, O Dhanaṃjaya; unconfused in applying the weapons, that is what must be done."

3.170.68 "In battle you are invincible to gods, Dānavas, and Rākṣasas, to yakṣas with their asura hosts, gandharvas, winged creatures, and serpents."

3.170.69 "And the earth, O son of Kuntī, conquered by the strength of your arms, will be governed by the righteous-souled Yudhiṣṭhira, son of Kuntī."

3.171.1 Arjuna said: Then, when I was fully recovered and my arrow-wounds had healed, the king of gods graciously spoke these words to me at the proper time.

3.171.2 "All the divine weapons reside in you, O Bhārata; no mortal on this earth is capable of overpowering you."

3.171.3 "Bhīṣma, Droṇa, Kṛpa, Karṇa, Śakuni together with their kings — when you stand on the battlefield, my son, they are not worth a sixteenth part of you."

3.171.4 And the mighty Maghavan, lord of all, bestowed on me this protective covering — a divine impenetrable armour and also a golden garland.

3.171.5 The god also gave me the conch Devadatta with its great sound; and Indra himself placed this divine diadem on my head.

3.171.6 Then Śakra gave me these divine garments and divine ornaments — splendid and magnificent.

3.171.7 Thus honoured, I dwelt happily there, O king, in the sacred palace of Indra, together with the young Gandharvas.

3.171.8 Then Śakra, delighted, spoke to me in the presence of the immortals: "The time has come for you to go, Arjuna — your brothers remember you."

3.171.9 Thus five years were spent by me in the palace of Indra, O Bhārata, O king, all the while remembering the quarrel born of the dice-game.

3.171.10 Then I saw you, surrounded by your brothers, having reached Gandhamādana, on the summit of this very mountain.

3.171.11 Yudhiṣṭhira said: By good fortune have the weapons been obtained by you, O Dhanaṃjaya, O Bhārata; by good fortune the king, lord and master of the gods, has been propitiated.

3.171.12 By good fortune the blessed Sthāṇu together with the Goddess was directly seen, O scorcher of foes, and pleased by your valiant combat, O sinless one.

3.171.13 By good fortune you have met the world-guardians, O bull of the Bhāratas; by good fortune we all prosper; by good fortune you have returned.

3.171.14 Today I consider this whole divine earth with its garlanded cities to be conquered, and the sons of Dhṛtarāṣṭra too to be subdued.

3.171.15 But I desire to see those divine weapons of yours, O Bhārata, with which those mighty Nivātakavacas were slain.

3.171.16 Arjuna said: Tomorrow at dawn you shall see all the divine weapons with which those terrible Nivātakavacas were struck down by me.

3.171.17 Vaiśaṃpāyana said: Having thus narrated his arrival there, Dhanaṃjaya spent that night together with all his brothers.

3.172.1 Vaiśaṃpāyana said: When that night had passed, the dharma-king Yudhiṣṭhira rose and performed his necessary duties together with his brothers.

3.172.2 Then he urged Arjuna, the joy of his brothers: "Show the weapons, O son of Kuntī, with which you conquered the Dānavas."

3.172.3 Then Dhanaṃjaya, that Pāṇḍava, O king, displayed those divine weapons bestowed by the gods, O Bhārata.

3.172.4 The greatly radiant Dhanaṃjaya, observing supreme ritual purity in the proper manner, mounting the earthly chariot with its mountain-axle, its tree-staff, its auspicious triple-bamboo triveṇu pole, shone with magnificence.

3.172.5 Then, well-armoured with that resplendent armour, taking up the Gāṇḍīva bow and the conch Devadatta born of the waters —

3.172.6 Resplendent, O son of Kuntī, the mighty-armed one began to display those divine weapons one by one for all to see.

3.172.7 As he was about to discharge those divine weapons, the earth, along with its trees, shook and trembled under his feet.

3.172.8 The rivers were disturbed, the great ocean heaved, the mountains crumbled, and the wind ceased to blow.

3.172.9 The thousand-rayed sun ceased to shine, fire did not burn, and the Vedic hymns no longer came to the minds of the twice-born in any way.

3.172.10 Those living beings that dwelt within the earth, O Janamejaya, rose up in their affliction and surrounded the son of Pāṇḍu.

3.172.11 Trembling, with hands joined in supplication, their faces covered, scorched by those weapons, they all beseeched Dhanañjaya.

3.172.12 Then the brahmarshis, the siddhas, the divine sages, and all mobile creatures stood still.

3.172.13 The foremost royal sages, the dwellers of heaven, the yakshas, rakshasas, gandharvas, and the birds all gathered there likewise.

3.172.14 Then the Grandfather Brahmā, all the guardians of the worlds, and the blessed Mahādeva together with his host came there.

3.172.15 Then the wind, O great king, showered variegated divine garlands of sweet fragrance all around and upon the Pāṇḍavas on every side.

3.172.16 The gandharvas, urged on by the gods, sang various songs, and the hosts of apsaras danced in groups, O king.

3.172.17 In that tumultuous moment, Nārada, sent by the gods, came and spoke these words worthy of hearing to the son of Pṛthā, O king.

3.172.18 "Arjuna, Arjuna, do not discharge the divine weapons, O descendant of Bharata — these are never to be used against a target that does not warrant them.

3.172.19 Nor should one who is not in distress ever use them even against a fitting target, for the improper employment of these weapons brings the gravest of faults, O joy of the Kurus.

3.172.20 If these are guarded in accordance with the rules by which they were received, O Dhanañjaya, they will remain potent and bring happiness — of this there is no doubt.

3.172.21 If not guarded, these weapons bring ruin even to the three worlds, O son of Pāṇḍu. Do not do this again anywhere."

3.172.22 "You, O one without enemies, shall see those weapons employed by the son of Pṛthā in battle for the crushing of foes."

3.172.23 Having thus restrained the son of Pṛthā, all the gods departed as they had come, and so did the others who had assembled there, O bull among men.

3.172.24 When all of them had departed, O descendant of the Kurus, the Pāṇḍavas along with Kṛṣṇā dwelt joyfully in that very forest.

3.173.1 Janamejaya said: "After that foremost of chariot-warriors, having mastered the weapons, had returned from the abode of the slayer of Vṛtra, what did the sons of Pṛthā do thereafter, having been reunited with the heroic Dhanañjaya?"

3.173.2 Vaiśaṃpāyana said: "Those lords of men, those heroes, together with Arjuna who was equal to Indra himself, sported and took their ease in that excellent and beautiful mountain region, journeying to the pleasure-grounds of the lord of wealth."

3.173.3 Beholding those incomparable mansions and the sports near the diverse trees, the diademed archer, that lord among men, ever intent upon his weapons, roamed about in many directions.

3.173.4 Having obtained the dwelling born of the favour of king Vaiśravaṇa, those sons of the lord of men envied no living being, O king, and their time there was auspicious.

3.173.5 Having been reunited with the son of Pṛthā as though it were but a single night, they dwelt there for four years; and those ten years altogether — the six previous and these four — passed auspiciously for the Pāṇḍavas residing in the forests.

3.173.6 Then the swift son of Vāyu, and Jiṣṇu, and the two valiant twins, equal to the king of the gods, seated themselves beside the king in a private place and spoke words that were both beneficial and dear.

3.173.7 "Wishing to fulfil your true vow, O king of the Kurus, and to do what is dear to you, let us leave these forests and follow you to slay Suyodhana along with his followers."

3.173.8 "This is the eleventh year we have dwelt here, deprived of our comforts by Suyodhana. Having deceived that one of base mind and character, let us happily pass our year of incognito."

3.173.9 "Under your command, O king, roaming through the forests without fear, laying aside our pride, those who are tempted by our proximity to them will not recognize us when we are in a remote region."

3.173.10 "Having passed that year in concealment, let us destroy that vilest of men in happiness, exacting our enmity in full — with fruit and flower both — upon that most contemptible of kings and men."

3.173.11 "Then, O king of righteousness, reclaim the earth from Suyodhana surrounded by his followers; roaming this mountain that resembles heaven, the grief of a lord of men can be dispelled."

3.173.12 "Your fame, fragrant with virtue, O descendant of Bharata, would perish in the worlds of the moving and the unmoving; having regained the kingdom of the bull of the Kurus, great deeds can be performed."

3.173.13 "This which you have received from Kubera is ever within reach for you, O lord of men. Make up your mind to slay the enemies and to subdue those who have wronged you, O descendant of Bharata."

3.173.14 "Your fierce energy could not be endured even by the wielder of the thunderbolt himself were he to face you directly, O king; those two would never suffer distress even if they faced the gods themselves, O king of righteousness."

3.173.15 "Both are engaged for the attainment of your purpose — he whose banner bears the Garuḍa eagle, and the grandson of Śini; just as Kṛṣṇa is matchless in strength, so too, O king, is that foremost hero of Śini's line."

3.173.16 "Just as Kṛṣṇa along with those Yādavas is engaged for the achievement of your ends, so too are we, O foremost of lords of men — and the two valiant twins, skilled in action — all of us, whose chief purpose springs from devotion to your cause, will together make the enemies equal to the ground."

3.173.17 Then the great-souled, most excellent son of Dharma, understanding their intention, he who knew the purposes of righteousness and was of the highest valour, circumambulated the abode of Vaiśravaṇa.

3.173.18 The king of righteousness took leave of the mansions, the rivers, the lakes, and all the guardian spirits, looking back along the road by which they had come, and gazing once more at the mountain.

3.173.19 "Having completed my task, together with my friends, having conquered my enemies and recovered my kingdom, I shall return again, O lord of mountains, with steadfast soul devoted to austerity, and see you again" — thus he resolved in his mind.

3.173.20 Accompanied by all his younger brothers and the brahmins, the lord of the Kurus went by that same road; and Ghaṭotkaca likewise carried them all along with their retinues through the mountain torrents.

3.173.21 As they set out, the great seer Lomaśa, with a joyful heart, having instructed them all like a father his sons, departed with a glad mind to the most sacred abode of the celestial beings.

3.173.22 Thus instructed by him and also by Arishthishena, beholding the beautiful holy places, the hermitages, and other great lakes, the foremost of men, the sons of Pṛthā, journeyed onward.

3.174.1 Vaiśaṃpāyana said: "As they left that excellent mountain endowed with springs and inhabited by the elephants of the directions, kinnara, and birds, those bulls of Bharata's line felt no pleasure in departing from that pleasant abode."

3.174.2 Then great joy arose in them once again as those bulls of Bharata's line beheld Mount Kailāsa, beloved of Kubera, that mountain shining like a mass of clouds.

3.174.3 The heroes beheld the towering peaks, the mountain passes, the mountain plateaus, the chains of mountain bridges, the many waterfalls, and the high and low ground here and there.

3.174.4 Likewise beholding other great forests frequented by deer, birds, and many ascetics, those foremost of men — archers and sword-bearers — advanced with confidence.

3.174.5 Beautiful forests, lakes, rivers, mountain caves, and mountain gorges — these became the ever-changing nightly dwelling places of those bulls among men, as they reached a new one each night.

3.174.6 Having dwelt in many difficult mountain fastnesses and having passed beyond Kailāsa of inconceivable beauty, they reached that most delightful of hermitages, that excellent ashrama of Vṛṣaparvan.

3.174.7 Meeting with the king Vṛṣaparvan and being honoured by him, those who were free from delusion described in detail their auspicious sojourn to Vṛṣaparvan exactly as it had occurred.

3.174.8 Having dwelt happily there for one night in that holy hermitage frequented by gods and great sages, those heroes easily went again to Badarī, that vast and auspicious dwelling place.

3.174.9 Those foremost of men, of great majesty, having arrived at the abode of Nārāyaṇa, dwelt there, free from sorrow, gazing upon the lake beloved of Kubera, frequented by the gods and siddhas.

3.174.10 And having seen that lake, the sons of Pāṇḍu — those foremost of all men — free from sorrow, sported as if they had come to dwell in Nandana, just as the twice-born seers free from fear.

3.174.11 Then those heroic men gradually approached, all together by the very road by which they had come, having sported happily at Badarī for a month, the realm of Subāhu the Kirāta king.

3.174.12 Passing through the lands of the Cīnas, Tokharas, Daradas, Darvas, and the gem-rich territories of the Kuṇindas, and crossing the difficult Himālayan regions, those heroic men beheld the city of Subāhu.

3.174.13 Hearing that those sons and grandsons of kings had arrived in his territory altogether, king Subāhu went forth joyfully to meet them; and the bulls of the Kurus welcomed him in return.

3.174.14 Having met with king Subāhu, and with all the bards headed by Viśoka, with Indrasena and the other attendants, and the stewards and those stationed in the royal kitchen —

3.174.15 — having dwelt there happily for one night, taking the charioteers and all the chariots, dismissing Ghaṭotkaca along with his followers, they then proceeded to the king of mountains on the Yamunā.

3.174.16 On that mountain endowed with springs, on its slope reddened by the snow-laden northern winds and whitened in places, those foremost of men arrived at Viśākhayūpa and made their dwelling there.

3.174.17 In that great forest frequented by boars, various deer and birds, shining like the Caitraratha garden, they passed, devoted chiefly to the hunt and going forth auspiciously, an entire year sporting in that forest.

3.174.18 There, in a mountain gorge, Vṛkodara encountered an exceedingly powerful serpent, tormented by hunger and of a terrible form like Death itself — and his inner soul was afflicted with anguish and bewilderment.

3.174.19 It was there that Yudhiṣṭhira, the most excellent of upholders of righteousness and of boundless energy, became a refuge for Vṛkodara — he who freed him when every limb was coiled about by the serpent.

3.174.20 As the twelfth year was now approaching, the Kurus, blazing with beauty and endowed with austerity, confident in their purpose, prepared to leave that forest which shone like the Caitraratha garden and to roam in another.

3.174.21 Then, having gone to the edge of the desert, those ever-devoted chiefly to the science of archery, wishing to settle by the Sarasvatī river, went thence to the lake and the Dvaitavana forest.

3.174.22 Seeing them settled in Dvaitavana, those who dwelt there came to them — those endowed with austerity, self-restraint, good conduct, and meditation, who collected grass, water, and vessels, and ground grain with stones.

3.174.23 Plakṣa, Akṣa, Rohitaka, Vetasa, Snuhi, Badarī, Khadira, Shirisha, Bilva, Inguda, Pīlu, Shami, and Karira — these grew along the banks of the Sarasvatī.

3.174.24 Roaming joyfully along that Sarasvatī beloved of yakshas, gandharvas, and great sages — like a place of worship for the gods — the sons of the lord of men sported happily.

3.175.1 Janamejaya said: "How did Bhīmasena of mighty strength, whose vitality equals ten thousand elephants, come to experience such intense fear from that python-serpent, O sage?"

3.175.2 "He who in battle challenged Dhanada of the Paulastya lineage, proud of his strength, and made havoc among the excellent yakshas and rakshasas at the Nalinī lake —"

3.175.3 "— you speak of him as seized with fear and fallen into distress, that crusher of enemies. This is what I wish to hear — for my curiosity is very great."

3.175.4 Vaiśaṃpāyana said: "While those mighty archers were dwelling in that forest of many wonders, O king, having come from the hermitage of the royal sage Vṛṣaparvan —"

3.175.5 "— Vṛkodara, bow in hand, sword girt at his side, wandering by chance, beheld that beautiful forest frequented by gods and gandharvas."

3.175.6 He then beheld the beautiful regions of the Himālaya mountains, frequented by divine sages and siddhas, served by hosts of apsaras.

3.175.7 Resounding here and there with chakoras, chakravakas, jivajivaka birds, kokilas, and bhrinarajas —

3.175.8 — filled with trees that bore perennial flowers and fruits, made soft by the touch of snow, with abundant shade, delighting the mind and eye —

3.175.9 — he gazed upon the mountain rivers with their waters resembling vaidurya gems, cool to the touch with snow, thronged with swans and karandava ducks —

3.175.10 — forests of deodar cedars like snares for clouds, mixed with harichandana trees, and tall kaliyaka trees as well —

3.175.11 — that one of very great strength ranged about, running through the hunt across the level windswept plains, piercing deer with his pure arrows.

3.175.12 He beheld a serpent of enormous body, causing the hair to stand on end, settled in a mountain fastness, its body filling a cavern.

3.175.13 Its body was as massive as a mountain's bulk; its coils were like the orbs of the moon and sun; variegated in markings, with mottled skin, its hue was like that of turmeric.

3.175.14 With its mouth like the entrance of a cave, four-fanged and gleaming silver, with blazing eyes of a deep copper hue, it repeatedly licked the corners of its lips.

3.175.15 It stood there terrifying all living beings, comparable to Death and the end-of-age Yama, as if threatening them with the sound of its hissing and screeching.

3.175.16 That serpent, exceedingly hungry, suddenly rushed at Bhīma and seized him like a great python seizing prey, grasping both his arms with force.

3.175.17 The moment Bhīmasena was touched by it, his consciousness suddenly became confused on account of the boon that had been granted to that serpent.

3.175.18 The strength that ten thousand elephants possess — that very strength dwelt in the arms of Bhīmasena, unequalled by any foe.

3.175.19 That illustrious one, subdued thus by the serpent, shuddered slightly but could not stir — Bhīma was unable to move at all.

3.175.20 He whose vitality equalled ten thousand elephants, with lion-like shoulders and mighty arms, was seized and lost his power, bewildered by the boon.

3.175.21 He made a fierce effort to free himself, but that hero was not able by any means to resist or repel the serpent.

3.176.1 Vaiśaṃpāyana said: That illustrious Bhīmasena, having thus fallen under the power of the serpent, began to reflect upon the serpent's strength, which was exceedingly wonderful and great.

3.176.2 And he spoke to that great serpent out of curiosity: "Tell me, O snake — who are you, O best among serpents, and what will you do with me?"

3.176.3 "I am Bhīmasena the Pāṇḍava, second only to the Dharma-king; I whose vitality equals ten thousand elephants — how have you brought me under your power?"

3.176.4 "Lions, tigers, buffaloes, and elephants too — many have come against me and have been slain by me in battle."

3.176.5 "Dānavas, Piśācas, and Rākṣasas of great strength have been unable to withstand the speed of my arms, O best of serpents."

3.176.6 "Is it the power of learning, or is it a boon granted to you? Even while I was exerting myself, you have placed me entirely under your control."

3.176.7 "My mind is now firmly convinced that the valour of men is vain — for you, O serpent, have thus checked my great strength."

3.176.8 While the hero Bhīma, the doer of tireless deeds, was speaking thus, the serpent encircled him on all sides with its massive coils.

3.176.9 Having bound that mighty-armed one, and then releasing his stout arms, that serpent spoke these words:

3.176.10 "By good fortune you have been sent today by the gods as food for me who am hungry, O mighty-armed one — for indeed, dear to all embodied beings is life in the face of great time."

3.176.11 "But as to how I have come to be a serpent, O tamer of foes — that I must relate to you today; listen, O best of beings."

3.176.12 "I arrived at this condition through the wrath of the wise; now seeking the end of the serpent's curse, I shall tell you of it."

3.176.13 "The royal sage named Nahuṣa — of whom you have surely heard — I am he, the ancestor of your ancestors, the son of Āyu, founder of your lineage."

3.176.14 "I, having disrespected the Brāhmaṇas and through the curse of Agastya, have fallen into this condition. Behold what fate has done to me."

3.176.15 "Though you are one who should not be slain, coming here so very fair to behold, I shall devour you today — see what my situation is like."

3.176.16 "No one, once seized by me, is released by any means — whether elephant or buffalo — at the sixth meal-time, O best of men."

3.176.17 "You are not seized merely by a common serpent dwelling among animals — this is the boon that is mine, O best of the Kauravas."

3.176.18 "For when I was falling headlong from the summit of my celestial car, fleeing swiftly from Indra's throne, the blessed sage, the best of munis, said to me: 'Bring the curse to its end.'"

3.176.19 "That illustrious one, filled with compassion, spoke to me: 'Your release shall come, O king, through the turn of time in some way.'"

3.176.20 "Then I fell to the earth, and my memory did not leave me; the ancient knowledge that I had acquired remains with me as it was."

3.176.21 "'He who shall knowledgeably answer the questions put to you shall be your liberator from the curse' — thus the sage told me."

3.176.22 "'Of every living creature seized by you, O king, however strong, however great, the loss of vital power will come swiftly to all.'"

3.176.23 "Thus did I hear the words of those compassionate ones who had become tender-hearted toward me — and then those Brāhmaṇas disappeared."

3.176.24 "I, of most wicked deeds, dwell in this impure hell, having attained this serpent-birth, awaiting the right time, O greatly resplendent one."

3.176.25 The mighty-armed Bhīmasena then said to that serpent: "I am not angry with you, O great serpent, nor do I blame myself."

3.176.26 "Because whether a man will or will not experience pleasure and pain — when they come or when they depart, the mind should not be distressed about that."

3.176.27 "Who is able to turn back fate by human effort? I consider fate alone supreme; human effort is without purpose."

3.176.28 "Behold me here today, brought to this condition without cause, though I had recourse to the strength of my arms — through the blow of fate."

3.176.29 "Yet I do not grieve today for myself being thus destroyed as much as for my brothers cast into the forest, dispossessed of their kingdom."

3.176.30 "This Himavat is very difficult to traverse, filled with Yakṣas and Rākṣasas — and they, looking out for me, will fall into distress."

3.176.31 "Or upon hearing of my death they will become disheartened and listless — those virtuous ones who have been oppressed by me who am greedy for the kingdom."

3.176.32 "Surely wise Arjuna will not fall into despondency — he who knows all weapons and is invincible to gods, Gandharvas, and Rākṣasas."

3.176.33 "That mighty-armed one of immense strength is capable, in a single day, of displacing even the king of gods from his throne by his valour."

3.176.34 "How much more then the son of Dhṛtarāṣṭra, who cheats at dice, who is hated by all the world, given over to arrogance and greed."

3.176.35 "And I grieve for my pitiable mother, who longs for her sons, who always hopes for our greatness beyond that of rivals."

3.176.36 "How, O serpent, at my death, will all those longings she placed in me become fruitless for that helpless one?"

3.176.37 "Nakula and Sahadeva, the twin brothers who are obedient to their elders — ever relying on the strength of my arms, they always pride themselves as men."

3.176.38 "At my death they will become dispirited, their valour and prowess stripped away, afflicted and sorrowful — so my mind turns."

3.176.39 Thus Vṛkodara lamented greatly in various ways, bound by the serpent's coils and unable to stir.

3.176.40 Meanwhile Yudhiṣṭhira, son of Kuntī, became uneasy of mind, pondering the dreadful and ill-omened portents he was witnessing.

3.176.41 For a jackal, standing to the south in the blazing quarter, terrified, was uttering a fierce and inauspicious howl near that hermitage.

3.176.42 A quail, hideous to behold, with one wing, one eye, and one foot, was seen vomiting blood toward the sun, crying with ill omens.

3.176.43 A harsh and violent wind blew, dragging gravel along, and all the cries of beasts and birds went in the inauspicious direction.

3.176.44 A black crow behind him cawed again and again "Go, go!" and his right arm throbbed repeatedly.

3.176.45 His heart and left foot twitched, and an inauspicious change came over his left eye.

3.176.46 That wise Dharma-king, suspecting some great calamity, asked Draupadī: "Where is Bhīma?" — O Bhārata.

3.176.47 The Pāñcālī princess told him of Vṛkodara who had gone for a long while; and the mighty-armed king set out accompanied by Dhaumya.

3.176.48 "Draupadī must be guarded" — so he commanded Dhanañjaya, and he instructed Nakula and Sahadeva regarding the Brāhmaṇas.

3.176.49 That lord, tracking his footprints, departing from that very hermitage, saw the earth marked with the signs left by Bhīma.

3.176.50 Of that hero running with the speed of the wind in pursuit of game, trees broken by the blast of his thighs were flung aside along the path.

3.176.51 Following those very signs, he went and beheld in a mountain cave his younger brother, seized by the king of serpents, lying motionless.

3.177.1 Vaiśaṃpāyana said: Yudhiṣṭhira, approaching that beloved heroic brother who was encircled by the serpent's coils, spoke these words:

3.177.2 "O son of Kuntī, how have you fallen into this calamity? And who is this best of serpents, resembling the very coil of a mountain?"

3.177.3 That brother, perceiving the Dharma-king, his elder brother, related to him all that had happened from his seizure onward.

3.177.4 Yudhiṣṭhira said: "Whether you are a god, a Daitya, or a serpent — if you are willing to speak truly, O snake, Yudhiṣṭhira asks you."

3.177.5 "What, if brought or known, would please you, O serpent? What food shall I offer you? How will you release this one?"

3.177.6 The serpent said: "I was the king named Nahuṣa, your ancestor, O sinless one — the celebrated fifth son descended from Soma through Āyu, O lord of men."

3.177.7 "Through sacrifices, through austerity, through self-study, through self-restraint, and through conquest, I obtained uncontested sovereignty over the three worlds."

3.177.8 "Having obtained that sovereignty, pride overtook me at that time — for a thousand twice-born ones carried my palanquin."

3.177.9 "I, intoxicated with the pride of sovereignty, disrespected the Brāhmaṇas — and by Agastya I was brought to this condition, O lord of the earth."

3.177.10 "Yet my wisdom has not left me even until today — by the grace of that great-souled Agastya himself, O king, O Pāṇḍava."

3.177.11 "This younger brother of yours has come as my food at the sixth meal-time; I shall not release him, and I desire no other."

3.177.12 "But if you shall answer the questions I have propounded, then afterwards I shall release your brother Vṛkodara."

3.177.13 Yudhiṣṭhira said: "Ask, O serpent, as you please — I shall answer your words, if I am able to bring satisfaction to you, O serpent."

3.177.14 "What a Brāhmaṇa must know here — that you alone know, O king of serpents; having heard it from you, I shall then answer your words."

3.177.15 The serpent said: "Who is a Brāhmaṇa, O king? And what is to be known, O Yudhiṣṭhira? Speak — for we shall judge your great intellect by your words."

3.177.16 Yudhiṣṭhira said: "Where truth, charity, forbearance, good conduct, non-cruelty, self-restraint, and compassion are seen, O king of serpents — he is remembered as a Brāhmaṇa."

3.177.17 "What is to be known, O serpent, is the supreme Brahman — that which is beyond sorrow and beyond joy, going whereto one grieves no more. What is your intent in asking?"

3.177.18 The serpent said: "The four-caste order is the authority, and truth and Brahman as well — and even among Śūdras there is truth, charity, freedom from anger, non-cruelty, non-violence, and compassion also, O Yudhiṣṭhira."

3.177.19 "As for what you said is to be known — that beyond sorrow and beyond joy, O lord of men — I hold that there is no other state inferior to those two, none whatsoever."

3.177.20 Yudhiṣṭhira said: "If this mark were found in a Śūdra, and not found in a twice-born — then the Śūdra would not be a Śūdra, and the Brāhmaṇa would not be a Brāhmaṇa."

3.177.21 "Where this conduct is seen, O serpent, he is remembered as a Brāhmaṇa; where this is not present, O serpent, that one should be designated as a Śūdra."

3.177.22 "As for what you further said — that there is nothing to be known beyond those two — if indeed there is no state beyond them, going past both,"

3.177.23 "So too is this my view, O serpent — nothing exists inferior to those two; just as between cold and hot there can be neither heat nor coldness."

3.177.24 Indeed such a state exists somewhere, free from both pleasure and pain — this is my view, O serpent; or what does your lordship think?

3.177.25 The serpent said: If, O king, you judge a brahmin by his conduct, then birth is meaningless, O long-lived one — so long as virtuous action is not seen.

3.177.26 Yudhiṣṭhira said: Here, O great serpent, O great-minded one, birth in the human world is hard to ascertain, due to the intermixing of all the castes — this is my view.

3.177.27 When all men beget offspring in all women, and speech, sexual union, birth, and death are the same for all human beings —

3.177.28 — and this is the ancient authority too, as in the formula 'we who sacrifice' — therefore those who perceive the truth know that good conduct is of supreme importance.

3.177.29 Before the navel-string ceremony, the birth-rite is prescribed for a man; therein his mother is the Sāvitrī and his teacher is said to be his father.

3.177.30 By occupation he is equal to a shudra until he is born again in the Veda. On this difference of view, Manu the self-born spoke thus:

3.177.31 If the castes, though having performed their duties, do not possess right conduct, then there, O lord of serpents, confusion is seen to be powerful indeed.

3.177.32 Whoever now, O great serpent, possesses refined conduct — him I have previously called a brahmin, O best of serpents.

3.177.33 The serpent said: I have heard your words, O Yudhiṣṭhira, you who know what is to be known. For what reason then should I eat your brother Vṛkodara?

3.178.1 Yudhiṣṭhira said: You are such a one in this world, versed in the Vedas and Vedāṅgas — tell me, by performing what action does a person reach the highest state?

3.178.2 The serpent said: By giving to a worthy recipient, by speaking kind words, by speaking truth, O Bhārata, and by being devoted to non-injury — one goes to heaven; this is my view.

3.178.3 Yudhiṣṭhira said: Between giving and truth, O serpent, which of these is seen as weightier? And among non-injury and kindly speech, let the relative weight be stated.

3.178.4 The serpent said: Devotion to giving, truth, non-injury, and kindly speech — the relative weight of these is determined by the gravity of the action to be performed.

3.178.5 In some circumstances truth surpasses even the practice of giving, O king of kings; and in some cases giving surpasses truthful speech.

3.178.6 Similarly, O great archer, O lord of earth, non-injury is seen to be weightier than kindly speech, and then kindly speech is deemed superior.

3.178.7 Such is the matter, O king — it depends upon the action at hand. Whatever else you have in mind, ask me while I am speaking to you.

3.178.8 Yudhiṣṭhira said: How does one go to heaven, O serpent? And how is the sure fruit of actions seen by one who has no body? Tell me about the objects of sense also.

3.178.9 The serpent said: There are indeed three states of existence, O king, determined by one's own actions: humanity, dwelling in heaven, and birth in animal wombs — that is the threefold division.

3.178.10 From the human world, one who is diligent through giving and the like, combined with causes relating to non-injury and truthfulness, attains heaven.

3.178.11 By contrary causes, O king of kings, one becomes human again; or takes birth in animal wombs, dear one — the distinction in this regard will be stated.

3.178.12 One who is possessed of desire and anger, who is accompanied by violence and greed, falls from humanity and is born in an animal womb.

3.178.13 Separate gradations exist even within animal births; in humanity gradations are established; and from among cattle, horses, and the like, even divinity is seen to be attainable.

3.178.14 Thus this being, acting purposefully, traverses all these states, and finally establishes itself in the great eternal, O king.

3.178.15 Born again and again, powerful, the embodied self enjoys; its purpose is fruit, dear one — it remains unattached, experiencing the characteristics of creation.

3.178.16 Yudhiṣṭhira said: In sound, touch, form, and similarly in taste and smell — tell me clearly the undistracted basis of that self, O serpent, exactly as it is.

3.178.17 Why do you not apprehend the objects of sense simultaneously, O great-minded one? Let this much be explained — and also all that has been said, O best of serpents.

3.178.18 The serpent said: That which is the substance of the self, O long-lived one, connected with the body's dwelling, presided over by the organs of sense — it enjoys objects of experience in due order.

3.178.19 Cognition, intellect, and mind, O bull of the Bhāratas — learn from me about these as the instruments in the experiencing of that self.

3.178.20 Through the mind, dear one, the elemental self — situated at the abode of the sense objects, gone forth from the field — goes to these sense objects one by one in sequence.

3.178.21 Here too, O tiger among men, the mind of a being is determined to be singular; therefore simultaneous apprehension of all objects at once is not possible for it.

3.178.22 That self, O tiger among men, residing between the eyebrows, produces intellect — higher and lower — in relation to various objects.

3.178.23 After the intellect acts, sensation is seen by the wise; this indeed, O tiger among kings, is the process pertaining to the knower of the field.

3.178.24 Yudhiṣṭhira said: Tell me the supreme distinguishing mark of both mind and intellect — this is considered the highest task of those who know the inner self.

3.178.25 The serpent said: Intellect follows the self, dear one — it is established through its arising; for the very cognition that depends on it is its regulation in its seeking.

3.178.26 There is no rule of qualities for intellect; but the mind may be qualified. Intellect arises in regard to action, whereas the mind is simply something that arises.

3.178.27 This distinction between mind and intellect has been stated by me, dear one. You too are wise in this matter — or what does your lordship think?

3.178.28 Yudhiṣṭhira said: Ah, O best among the wise, auspicious is your intellect! What is to be known is known by you — why do you ask me?

3.178.29 How did delusion enter you, an omniscient one, a dweller in heaven, one of such wondrous deeds? This is my great doubt.

3.178.30 The serpent said: Prosperity deludes a man even if he is very wise and heroic; whoever is presently experiencing happiness does not fully know — this is my view.

3.178.31 I, O Yudhiṣṭhira, was deluded by the intoxication of sovereignty, overcome by pride, and fell; now awakened, I awaken you in turn.

3.178.32 Your task on my behalf has been accomplished, O great king, O scorcher of foes; my curse, hard to bear, has been exhausted by your conversing with me thus virtuously.

3.178.33 For I was formerly traveling in heaven in a divine chariot, intoxicated with pride, and thought of no one else as my equal.

3.178.34 Brahmin-seers, gods, gandharvas, yakshas, rakshasas, and kinnaras — all the inhabitants of the three worlds paid tribute to me.

3.178.35 Whichever living being I would look upon with my eye, O lord of the earth, its radiance I would swiftly steal away — for that was the power of my gaze.

3.178.36 Indeed a thousand brahmin seers would bear my palanquin. That arrogance, O king, caused me to fall from my glory.

3.178.37 For there the sage Agastya, while bearing me, was touched by my foot; then, unseen, he spoke to me in anger: 'Fall, become a serpent!'

3.178.38 Then, fallen from the top of that chariot, stripped of my ornaments, as I was tumbling down I became aware of myself transformed into a serpent, falling headlong.

3.178.39 I besought that brahmin, 'Let there be an end to the curse' — saying 'O blessed one, you should forgive one who acted out of ignorance.'

3.178.40 Then, filled with compassion, he spoke to me as I was falling: 'Yudhiṣṭhira, the dharma-king, will release you from the curse.'

3.178.41 'When the fruit of your terrible pride and power has been exhausted, O lord of men, O great king, you will attain the fruit of your merit.'

3.178.42 Then wonder arose in me, seeing the power of asceticism, and of Brahman, and of brahminhood — by which you, Yudhiṣṭhira, have enlightened me.

3.178.43 Truth, self-restraint, asceticism, yoga, non-injury, and constancy in giving — these are ever the instruments of accomplishment for human beings; not birth, not lineage, O king.

3.178.44 This brother of yours, Bhīma of mighty arms, is unharmed and freed. May it be well with you, O great king — I shall go to heaven again.

3.178.45 Vaiśaṃpāyana said: Having spoken thus and abandoned the python's body, that king Nahuṣa assumed his divine form and departed to the third heaven.

3.178.46 The virtuous Yudhiṣṭhira too, reunited with his brother Bhīma, accompanied by Dhaumya, glorious as he was, returned to the hermitage.

3.178.47 Then Yudhiṣṭhira the dharma-king related all of that exactly as it had happened to all the assembled twice-born.

3.178.48 Having heard that, all those twice-born, his three brothers, and the illustrious Draupadī were greatly ashamed, O king.

3.178.49 All those foremost twice-born, wishing well for the Pāṇḍavas, said to Bhīma 'Do not do so again,' reproving his recklessness.

3.178.50 But the Pāṇḍavas, seeing the mighty Bhīma freed from danger, rejoiced and sported together filled with delight.

3.179.1 Vaiśaṃpāyana said: While they were dwelling there, the rainy season arrived — that time which ends the hot season and brings comfort to all beings.

3.179.2 Great roaring dark clouds, covering the sky and all directions, poured rain continuously day and night at that time.

3.179.3 Hundreds and thousands of clouds, heralding the end of the hot season, their nets of solar radiance departed, gleaming brightly with lightning.

3.179.4 The earth, with fresh young grass growing, filled with intoxicated gadflies and crawling creatures, drenched with water, its dust and smoke settled, glowed reddish.

3.179.5 Nothing could be discerned through the water that covered everything equally — neither level ground nor uneven, neither rivers nor stationary objects.

3.179.6 Rivers with their waters churned up, making great noise, flowing swiftly as if breathing hard, adorned the forests at the end of the hot season.

3.179.7 In the depths of the forests, various sounds were heard of boars, deer, and birds being struck by the rain showers.

3.179.8 Wagtails and peacocks, together with groups of male cuckoos, flew about in delight, and frogs too gamboled proudly.

3.179.9 Thus the rainy season, of many diverse forms, resounding with clouds, passed auspiciously for them as they roamed through the forests and deserts.

3.179.10 Autumn arrived, filled with flocks of cranes and geese, with grown-over thickets, forests, and plains, with rivers running clear.

3.179.11 With its pure sky and stars, autumn proved auspicious for those great-souled Pāṇḍavas, filled with deer and birds.

3.179.12 They beheld the nights, dust-free and cool with rain-water, brilliant with groups of planets and stars, and radiant with the moon.

3.179.13 They saw rivers and pools beautifully adorned with night-blooming lotuses and white lotuses, their waters cool, auspicious and bearing cool water.

3.179.14 Joy arose for them as they roamed, seeing the Sarasvatī river with its banks resembling the sky, crowded with kadamba and wild rice, full of holy fords.

3.179.15 Those heroes, those firm bowmen, rejoiced indeed, beholding the Sarasvatī with its clear, auspicious, brimming waters.

3.179.16 For them dwelling there, the most auspicious night was that autumnal Kārttika night at the conjunction of the lunar fortnight, O Janamejaya.

3.179.17 Together with ascetics of great souls who had performed meritorious deeds, the Pāṇḍavas, best of the Bhāratas, assembled there and practised the highest yoga.

3.179.18 At the rising of the darkness of that night, the Pāṇḍavas together with Dhaumya, with their charioteers and cooks, departed for the Kāmyaka forest.

3.180.1 Vaiśaṃpāyana said: Having reached Kāmyaka, the sons of Kuntī with Yudhiṣṭhira at their head, duly honored as guests by the groups of sages, took their seats together with Kṛṣṇā (Draupadī).

3.180.2 Then many brahmins surrounded from all sides those sons of Pāṇḍu as they dwelt there in full confidence.

3.180.3 Then a certain brahmin, a dear friend of Arjuna, spoke: 'The mighty-armed one, the self-controlled Śauri of noble intellect, will come here.'

3.180.4 For Hari knows that you, the foremost of the Kurus, have arrived here. Hari always longs to see you and ever seeks your welfare.

3.180.5 And Mārkaṇḍeya, the great ascetic who has lived for many thousands of years, absorbed in self-study and austerity, will soon come to meet you.

3.180.6 Even as he spoke those words, Keśava appeared — the best of chariot-warriors — his chariot yoked with Sainya and Sugrīva.

3.180.7 Like Maghavan accompanied by the daughter of Puloman, the son of Devakī arrived with Satyabhāmā, eager to behold the best of the Kurus.

3.180.8 Descending from the chariot, the wise and joyful Kṛṣṇa greeted Dharmarāja with due ceremony and also Bhīma, the foremost among the strong.

3.180.9 He honored Dhaumya as well; having been greeted by the twins, he embraced Guḍākeśa and then consoled Draupadī.

3.180.10 Seeing the heroic Phalguna, his dear one who had returned after so long, the Dāśārha embraced the subduer of enemies again and again.

3.180.11 Likewise Satyabhāmā, the beloved queen of Kṛṣṇa, embraced Draupadī, the beloved wife of the Pāṇḍavas.

3.180.12 Then all the Pāṇḍavas, together with their wives and their family priest, honored the lotus-eyed one and surrounded him on all sides.

3.180.13 The wise Kṛṣṇa, having united with Pārtha — the terror of demons — shone like the great-souled lord of beings, Bhagavān himself meeting with Guha face to face.

3.180.14 Then the diadem-wearer, having duly related all that had transpired in the forests to the elder brother of Gada, inquired in return: 'How is Subhadrā, and how is Abhimanyu?'

3.180.15 Then the slayer of Madhu, having duly honored the Pārthas, Kṛṣṇā, and the family priest, sat down beside King Yudhiṣṭhira and addressed him with words of praise.

3.180.16 'Dharma is higher than the gaining of a kingdom, O Pāṇḍava; for its sake they speak of austerity alone, O king. Practicing your own dharma with truth and straightforwardness, you have conquered both this world and the next.'

3.180.17 'In the beginning you studied while observing vows; having fully mastered the science of archery and acquired wealth through kṣatriya dharma — all the ancient sacrifices have indeed been accomplished by you.'

3.180.18 'You have no delight in the vulgar duties, O lord of men; you pursue no desires whatsoever, nor do you abandon dharma out of greed for wealth — therefore by your very nature you are Dharmarāja.'

3.180.19 'Charity, truth, austerity, O king — faith, peace, fortitude, and forbearance — having acquired kingdoms, wealth, and pleasures, these are ever your supreme delight, O Pārtha.'

3.180.20 'When the multitude of the Kurujāṅgalas witnessed Kṛṣṇā helpless in the assembly hall — conduct wholly devoid of the practice of dharma — who other than you, O Pāṇḍava, could have endured that?'

3.180.21 'Without doubt, with all desires fulfilled, you will soon rightfully protect your subjects. We are here for the subjugation of the Kurus — if your vow is completed.'

3.180.22 The lion of the Dāśārhas addressed Dhaumya, Kṛṣṇā, Yudhiṣṭhira, the twins, and Bhīma: 'By fortune, the diadem-wearer has arrived to your auspicious company — joyful and his weapons mastered.'

3.180.23 The lord of the Dāśārhas also spoke to Kṛṣṇā Yājñasenī, surrounded by his friends: 'O Kṛṣṇe, your sons — devoted chiefly to the science of archery, steadfast in their vows, of good character — ever practice the concentration always cultivated by the virtuous, O Yājñasenī.'

3.180.24 'Though invited with kingdoms and realms by their father and by your brothers, O Kṛṣṇe, your sons do not find delight dwelling in the houses of Yajñasena or of their maternal uncles.'

3.180.25 'With auspicious intent they face Ānarta; your sons, devoted chiefly to the science of archery, having gone and entered the city of the Vṛṣṇis, do not envy even the gods, O Kṛṣṇe.'

3.180.26 'Just as you yourself are worthy of rendering your conduct toward them, and just as the noble Kuntī always tends to them with care — so too does Subhadrā, and even more so.'

3.180.27 'As he is to Aniruddha, as he is to Abhimanyu, as he is to Sunītha, and as he is to Bhānu — so too is the son of Rukmiṇī the guide and protector of your sons, O Kṛṣṇe.'

3.180.28 'He tirelessly and properly trains those heroes in the wielding of maces, swords, and shields, in missile-lore and instruction, and in chariot and horse-riding; and the young Abhimanyu trains them constantly as well.'

3.180.29 'And he too, having properly imparted the training and the weapons to your sons like a teacher, rejoices in the feats of valor of both your sons and Abhimanyu — so says the son of Rukmiṇī.'

3.180.30 'Whenever your sons set out for recreation, O Yājñasenī, chariots, vehicles, and elephants follow behind each and every one of them.'

3.180.31 Then Kṛṣṇa spoke to Dharmarāja: 'The warriors of the Dāśārhas, the Kukuras and the Andhakas — these all observe your command; they stand wherever you wish them to stand, O king.'

3.180.32 'Let the army of the Madhus be set in motion — swept by the wind of bowstring-speed, guided by the grasp of the Ploughshare-wielder — ready for your purposes, O lord of men, with cavalry, infantry, horses, chariots, and elephants.'

3.180.33 'Let the son of Dhṛtarāṣṭra be sent forth, O Pāṇḍava — Suyodhana, foremost among evildoers — along with his relatives and his multitude of allies, along the path of Saubha and the lord of Saubha.'

3.180.34 'Stay there as long as you wish, O lord of men, according to the agreement you made in the assembly; but let Nāgapura await you with the Dāśārha warriors and their cavalry-fighters.'

3.180.35 'With your anger gone and your sin removed, roam wherever you desire at will; thereafter, free from sorrow and in fullness, you shall first attain Nāgapura together with its realm.'

3.180.36 Then the great-souled Dharmarāja, having understood and duly considered the opinion expressed by the best of men, praised it and with hands folded in reverence spoke to Keśava thus:

3.180.37 'Without doubt, O Keśava, you are the refuge of the Pāṇḍavas; the Pārthas seek shelter in you. When the time arrives, you will accomplish that and more — of this there is no doubt.'

3.180.38 'The time has been spent as pledged; all twelve years in the wilderness have been passed, and after duly completing the year of incognito life, the sons of Pāṇḍu will come to you, O Keśava.'

3.180.39 Vaiśaṃpāyana said: While the Vṛṣṇi lord and Dharmarāja were thus speaking, O Bhārata, thereafter appeared the righteous-souled Mārkaṇḍeya of great austerity — grown aged by austerity, the bearer of thousands upon thousands of years.

3.180.40 All the brahmins honored that arriving sage, aged with thousands upon thousands of years, and so did Kṛṣṇa together with the Pāṇḍavas.

3.180.41 When that best of sages had been honored and sat at ease, Keśava spoke — in accord with the minds of the brahmins and the Pāṇḍavas.

3.180.42 'These Pāṇḍavas are eager to hear, and the brahmins have assembled; Draupadī, Satyabhāmā, and I likewise — all desire your supreme words.'

3.180.43 'Holy tales of ancient times, the eternal customs of right conduct of kings, women, and sages — O Mārkaṇḍeya, declare these to us.'

3.180.44 While they were seated there, the divine seer Nārada too arrived — of pure soul — to behold the Pāṇḍavas.

3.180.45 All those bulls among men then duly attended that great-souled and wise one as well, with water for the feet and the guest-offering, according to proper rite.

3.180.46 Then the divine seer Nārada, perceiving that they were in an appropriate moment, approved of the discourse that Mārkaṇḍeya was about to deliver.

3.180.47 And that Nārada, knower of the right time, spoke to him with something like a smile: 'O brahmin-seer, let what you desire to say to the Pāṇḍavas be told.'

3.180.48 Thus addressed, Mārkaṇḍeya of great austerity replied: 'Allow an ample moment — much will need to be narrated.'

3.180.49 Thus addressed, the Pāṇḍavas together with those brahmins fell silent for a moment, gazing upon that great sage as one gazes at the midday sun.

3.181.1 Vaiśaṃpāyana said: Perceiving that great sage ready to speak, the Kuru king, the son of Pāṇḍu, urged him on in order to give rise to the discourse.

3.181.2 'You are the eternal knower of the deeds of gods and demons, of great-souled seers, and of all royal sages.'

3.181.3 'You are worthy of service and veneration in our eyes, long desired by us. And this son of Devakī has arrived to behold us.'

3.181.4 'Indeed my mind becomes troubled when I see myself fallen from happiness and behold the ill-behaved sons of Dhṛtarāṣṭra prospering in every way.'

3.181.5 'A person is the doer of his action, whether auspicious or inauspicious, and he reaps the fruit thereof — how then is the agent himself an independent lord?'

3.181.6 'Or, O best among knowers of Brahman, does what is done here follow men in their pleasure and pain into another body, or yet again in this very life?'

3.181.7 'And when the embodied soul abandons the body — pursued by auspicious and inauspicious deeds — how does it become united with them after death, or in this very life, O best of twice-born?'

3.181.8 'Is this pertaining only to this world or also to the next? And where do the deeds of a creature abide after it has died, O descendant of Bhṛgu?'

3.181.9 Mārkaṇḍeya said: 'This supplementary inquiry befits you, O best among speakers. What needs to be known is already known to you; you ask in order to understand the principle rightly.'

3.181.10 'On this I will instruct you — listen here with one-pointed mind — how a person experiences pleasure and pain both in this world and in the next.'

3.181.11 'Prajāpati, born before all others, fashioned the bodies of embodied beings as pure and spotless, bound by the web of dharma.'

3.181.12 'Those ancient, holy men had infallible strength and purpose, were of excellent vows, spoke truth, had become one with Brahman — O joy of the Kurus.'

3.181.13 'All of them would rise with the gods of their own free will into the sky, and they would all come back again, moving freely at will.'

3.181.14 'Men died at will and lived at will; they had little affliction, were free from distress, their purposes accomplished, undisturbed by calamities.'

3.181.15 'They were seers of assemblies of gods and of great-souled sages; all dharmas were direct and manifest to them; they were self-restrained and free from envy.'

3.181.16 'They lived for thousands of years, and likewise had thousands of sons. Then, in another age, they became wanderers on the surface of the earth.'

3.181.17 'Overcome by desire and wrath, living by deceit and fraud, overwhelmed by greed and delusion — those men were then abandoned by the gods.'

3.181.18 'Sinful through inauspicious deeds, destined for animal births and hell, they were cooked again and again in the varied rounds of transmigration.'

3.181.19 'Their desires were vain, their purposes vain, their knowledge vain; they were witless, filled with excessive suspicion, burdened with affliction, and mostly marked by inauspicious deeds.'

3.181.20 'Of base lineage, afflicted by many diseases, evil-souled, causing no remorse to others, they become short-lived sinners bearing the fruit of terrible deeds — seekers of all desires, unbelievers, breakers of sacred bonds.'

3.181.21 'The course of a creature after death is determined by its own deeds here, O son of Kuntī — but where does the storehouse of karma abide, for the wise man and for the man of poor understanding alike?'

3.181.22 'And dwelling where does it experience the merit or the demerit? This is your question — and hear now on that point also the elucidation.'

3.181.23 'This human being, with the primal body created by the gods, accumulates a great store of both auspicious and inauspicious deeds.'

3.181.24 'At the end of life, abandoning this nearly exhausted body, it comes into being simultaneously in the womb — there is no intermediate existence.'

3.181.25 'There its self-wrought karma, ever following it like a shadow, bears fruit; and so it is born worthy of happiness or worthy of suffering.'

3.181.26 'That creature, conjoined with the ordinance of Fate, is perceived — endowed with auspicious or inauspicious marks, without disguise — by those possessed of the eye of knowledge.'

3.181.27 'This then is the course stated for the unintelligent, O Yudhiṣṭhira. Beyond this, understand now the supreme course of those endowed with knowledge.'

3.181.28 'Men who have practiced austerities, devoted to all the sacred scriptures, firm in their vows, intent on truth, delighting in service to the teacher —'

3.181.29 '— of good character, of a pure caste, patient, self-controlled, of excellent splendor, who have passed through a succession of auspicious wombs — mostly bear auspicious marks.'

3.181.30 'Through mastery of the senses they are self-controlled; through their purity they suffer little illness; through having little affliction and fear they are free from calamities.'

3.181.31 'With the eye of knowledge they perceive in every way their own self and the supreme self — departing, being born, and even while in the womb; and having reached this field of action, they return again to the abode of the gods.'

3.181.32 'Men attain things partly through fate, partly through perseverance, and partly through their own deeds, O king — let there be no other consideration in your mind.'

3.181.33 'And understand also this simile regarding this — O best among speakers — what I consider the supreme good in the world of men, O Yudhiṣṭhira.'

3.181.34 Here belongs to one person but not the next world; to another the next world but not this one here. Here and the next world to one; to another neither here nor the next world.

3.181.35 Those who possess abundant wealth and always delight in being adorned with fine ornaments — O slayer of the best of foes, this world is theirs; but that higher world is not for those who are ever devoted to bodily pleasure.

3.181.36 Those who are absorbed in yoga and engaged in austerity, who wear out their bodies in the practice of self-study, who have conquered the senses and are devoted to the welfare of all beings — O slayer of enemies, that higher world is theirs, not this one.

3.181.37 Those who put dharma foremost, who acquire wealth through dharma, and in due time having obtained a wife, perform sacrifices — both this world and the other belong to them.

3.181.38 Those who pursue neither learning, nor austerity, nor charity, who in their delusion make no effort even in procreation, and who, being unfortunate, attain no happiness — neither this world nor the other exists for them.

3.181.39 All of you are possessed of surpassing valour and spirit, endowed with divine energy and excellent bodies; you have descended from that higher world to earth, having studied your learning thoroughly, for the purpose of the gods' work.

3.181.40 Having performed great deeds as heroes, practiced austerity, self-restraint, and right conduct, and having duly satisfied the gods, seers, and all the hosts of the departed with proper rites —

3.181.41 — by your own deeds you shall in due course attain the highest heaven, the abode of the righteous. Let there be no anxiety in you, O lord of the Kauravas, upon seeing this present suffering of yourself — you who deserve happiness.

3.182.1 Vaiśaṃpāyana said: Then the sons of Pāṇḍu spoke to the great-souled Mārkaṇḍeya: "We wish to hear of the greatness of the foremost brahmins — please tell us of it."

3.182.2 Thus addressed, the blessed Mārkaṇḍeya of great austerity, of very great splendour and versed in all scriptures, spoke:

3.182.3 A king who established the Haihayas' lineage — a prince endowed with beauty, the conqueror of enemy citadels, mighty — went out hunting.

3.182.4 While ranging through the forest overgrown with grass and shrubs, he saw nearby a sage wearing a black antelope skin as an upper garment. That sage was struck down by him in the forest, who mistook him for a deer.

3.182.5 Distressed at having done that deed and with his mind struck by grief, he went to the presence of those Haihaya kings of celebrated spirit.

3.182.6 That prince with lotus-like eyes, O lord of the earth, then related to those kings exactly what had occurred.

3.182.7 Upon hearing of that sage who subsisted on roots and fruits having been killed, and upon seeing it, O dear one, their minds became dejected.

3.182.8 Searching here and there asking "Whose is this man?", all of them went straight to the hermitage of Tārkṣya Ariṣṭanemi.

3.182.9 They all saluted that great-souled sage of firm vow and stood before him; the sage then offered them worship.

3.182.10 They said to that great-souled one: "We are not worthy of your honour, O sage, for a brahmin has been killed through our fault."

3.182.11 That seer among brahmins said to them: "How was a brahmin killed among you? Where is he? Tell me all together — behold the power of my austerity."

3.182.12 Having related all of it to him fully and exactly as it happened, they came together to that place searching — but they did not see the sage there as one departed from life; they were ashamed, their minds wandering as if in a dream.

3.182.13 The sage Tārkṣya, the conqueror of enemy citadels, spoke to them there: "The brahmin who was destroyed by you — he could be this one; he is my son, O kings, endowed with the power of austerity."

3.182.14 Upon seeing that sage they were filled with the highest astonishment, exclaiming "This is a great wonder indeed!" O lord of the earth.

3.182.15 "This one was dead, yet is seen here alive — how did he attain life again? What is this power of austerity by which he has come back to life? We wish to hear, O seer among brahmins, if it is fit to be heard."

3.182.16 He said to them: "Death has no power over us, O kings. I shall tell you the reason — the connection of causes — briefly."

3.182.17 "We know only truth; we do not set our minds on falsehood; we follow our own dharma — therefore we have no fear of death."

3.182.18 "We speak only of what is good for brahmins; we do not speak of their misconduct — therefore we have no fear of death."

3.182.19 "We satisfy guests with food and drink, servants with abundant food, and we dwell in the abode of the splendorous — therefore we have no fear of death."

3.182.20 "This much only, free of envy, has been told to you. Go all together — you need have no fear on account of sin."

3.182.21 Saying "So be it", all those kings, having honoured the great sage, went back to their own land rejoicing, O bull of the Bhāratas.

3.183.1 Mārkaṇḍeya said: Listen further from me about the greatness of brahmins. Here a royal sage named Vainya was consecrated for the horse sacrifice; Atri undertook to go to him for the purpose of wealth — so we have heard.

3.183.2 But again he was not inclined to it on account of the clear indication of what is right; reflecting upon it, that one of great splendour chose the forest instead. Having summoned his devoted wife and his sons, he spoke thus:

3.183.3 "We shall attain an extremely abundant and untroubled fruit. Let going to the forest quickly be pleasing to you — it is superior in merit."

3.183.4 His wife, devoted to dharma, replied to him thus: "Go to the great-souled Vainya and ask him for much wealth. That royal sage, the sacrificer, will give wealth to one who asks for it."

3.183.5 "Then, O seer among brahmins, having accepted and received the abundant wealth, distributing it among your dependants and sons, go thereafter as you wish. This is declared to be the highest dharma by those who know dharma."

3.183.6 Atri said: "O fortunate one, the great-souled Gautama has told me about Vainya — that he is united with dharma and wealth, and endowed with the vow of truth."

3.183.7 "Yet there are those who hate me dwelling there — brahmins of mine, as Gautama has told me; therefore I am not resolved to go."

3.183.8 "They might pervert the auspicious words I spoke there, the words united with dharma, desire, and wealth — and thus render them fruitless."

3.183.9 "I shall go, O greatly wise one — your words please me; and Vainya will give me cows and an abundant accumulation of wealth."

3.183.10 Mārkaṇḍeya said: Having spoken thus, the great ascetic quickly went to Vainya's sacrifice. Having gone to the sacrificial ground, Atri praised that king:

3.183.11 "O king, O Vainya, you are the lord; you are the foremost ruler upon the earth. The hosts of sages praise you; there is no one other than you who knows dharma."

3.183.12 Then a sage of great austerity spoke angrily to him: "Do not speak thus again, O Atri — your understanding is not collected. In this matter, our foremost authority is Mahendra, who is truly Prajāpati."

3.183.13 Then Atri also addressed Gautama, O lord of kings: "He is indeed the creator just as Indra is Prajāpati. It is you alone who are deluded through delusion; you have no true understanding."

3.183.14 Gautama said: "I know; I am not deluded. You, wishing to speak, are deluded. You will praise him, seeking prosperity, by resorting to his presence."

3.183.15 "You do not know the highest dharma, nor do you understand its purpose. You are childish and foolish — called an elder only by some reason or other."

3.183.16 Mārkaṇḍeya said: As those two were thus disputing in the sight of the sages, those who were assembled at his sacrifice asked: "How are these two —"

3.183.17 "— who gave these two entry into Vainya's assembly? Speaking loudly, for what purpose do they stand here?"

3.183.18 Then Kaśyapa, of supremely righteous soul and versed in all dharma, presented those two disputants as they had arrived.

3.183.19 Then Gautama spoke to those best of sages among the assembly members: "Hear the question stated by us two, O foremost of twice-born. Atri says Vainya is the creator — herein lies our great doubt."

3.183.20 Upon hearing this, those great-souled sages quickly ran to Sanatkumāra, the knower of dharma, in order to resolve the doubt.

3.183.21 Having heard their words, that great ascetic replied to them in accordance with truth, speaking these words joined with dharma and purpose:

3.183.22 Sanatkumāra said: "Brahmā joined with kshatriya power, and kshatriya power joined with brahma — the king is indeed the foremost dharma and lord of subjects. He himself is Śakra, and Śukra, and Dhata, and Bṛhaspati."

3.183.23 "Prajāpati, Virat, Samrat, kshatriya, lord of the earth, ruler — he who is praised by these titles: who would not be worthy of honouring him?"

3.183.24 "Primordial source, victor in battle, fearless, joyous in being, golden-eyed, born-conqueror, tawny one — thus is the king designated."

3.183.25 "True in wrath, living by combat, setter of truth and dharma in motion — when the seers were afraid of adharma, they placed their strength in the kshatriya."

3.183.26 "As the sun among the gods in heaven dispels darkness with its radiance, so too the king upon the earth mightily dispels adharma."

3.183.27 "Therefore the king's pre-eminence is established by the authority of scripture; the latter position is proved, the one by which it is declared 'the king'."

3.183.28 Mārkaṇḍeya said: Then that king, greatly rejoiced with his position established, that high-minded one, spoke with pleasure to Atri who had formerly praised him:

3.183.29 "Since among all men here you declared me to be the greatest, O seer among brahmins, equal to all the gods and the very best — therefore I shall give you various and abundant goods."

3.183.30 "A thousand dark-skinned maidservants adorned with fine garments, ten crores of gold, and likewise ten loads of gold — this I give you, O brahmin; for you are in my view omniscient."

3.183.31 Having righteously accepted all of that, that high-minded, splendorous, great ascetic Atri returned home.

3.183.32 Having joyfully distributed the wealth to his sons, that one of controlled soul, having resolved upon austerity, departed for the forest.

3.184.1 Mārkaṇḍeya said: And here also, O conqueror of enemy citadels, hear what was sung by Sarasvatī when questioned by the wise sage Tārkṣya, O hero.

3.184.2 Tārkṣya said: "What indeed is highest good for a man in this world, O auspicious one? Acting how does one not fall from one's own dharma? Tell me everything, O one beautiful in all your limbs — instructed by you, may I not fall from my own dharma."

3.184.3 "How should I offer into fire, or how worship? At what time, by what means does dharma not perish? Tell me all this, O fortunate one — so that I may move through the worlds spotless."

3.184.4 Mārkaṇḍeya said: Thus questioned with joy by him, beholding Tārkṣya, that brahmin endowed with highest intelligence, devoted to dharma, and well-intentioned, Sarasvatī spoke these words:

3.184.5 Sarasvatī said: "One who knows Brahman according to proper instruction, who is constant in self-study, pure, and vigilant — he will indeed go to the fore of the city of the gods; he will attain union with joy together with the immortals."

3.184.6 "There are lovely, vast, grief-free, richly blossoming sacred lotus-ponds of great merit — free of mud, full of fish, with fine bathing-ghats, surrounded by golden lotuses."

3.184.7 "On the banks of those ponds the doer of meritorious deeds sits, honoured separately by apsaras adorned with most holy fragrances, golden-complexioned — exceedingly joyful."

3.184.8 "Givers of cows attain the highest world; those who give a bull go to the world of the sun. One who gives a garment goes to the world of the moon; one who gives gold attains immortality."

3.184.9 "One who gives a well-behaved cow, good in milking, auspicious, gentle in nature and pace — for as many hairs as she has, for that many years does one enjoy the heavenly world."

3.184.10 "One who gives a bull of good conduct, a bearer of the plough, of boundless vigour, yoke-bearing, powerful, and young — such a person attains ten times the worlds of the cow-giver."

3.184.11 "One who for seven years, O Tārkṣya, duly offers oblations into fire, of good vow and virtuous conduct — he purifies by his own deeds seven generations forward and seven generations of his own ancestors."

3.184.12 Tārkṣya said: "What is the ancient vow of the agnihotra? Tell me as I ask, O one of beautiful form. Instructed by you I have today the knowledge — but what is the ancient vow of the agnihotra?"

3.184.13 Sarasvatī said: "One who is impure, or one whose hands are unwashed, one ignorant of Brahman, or one without discernment — should not offer; for the gods desire purity and do not accept oblations from one who lacks faith."

3.184.14 "One should not engage one ignorant of the Vedas in the gods' oblation — such a one pours fruitlessly into the beyond; the one ignorant of the Vedas is declared incomplete, O Tārkṣya; such a one should not offer the agnihotra."

3.184.15 "Those who offer to fire with faith, who hold the vow of truth and eat the remnants of oblations — having attained the world of cows with its holy fragrance, they behold the Supreme God and Truth itself."

3.184.16 Tārkṣya said: "Reflecting upon you — one who has become a knower of the field in the nature of the other world, whose intelligence has deeply entered into the arising of karma, and who bears a divine wisdom, O fortunate one — I ask you: who indeed are you, O one of beautiful form?"

3.184.17 Sarasvatī said: "I have come forth from the agnihotra, to resolve the doubt of the foremost among brahmin seers. Through my meeting with you I have spoken all this — standing in truth, the true meaning exactly as it is."

3.184.18 Tārkṣya said: "There is indeed no one equal to you; you shine exceedingly like Śrī herself. Your form is divine and supremely lovely, and you bear a divine wisdom, O fortunate one."

3.184.19 Sarasvatī said: "The finest things which the best of two-footed beings, O learned one, offer at sacrifices — by those very things I grow and flourish; nourished by them I become beautiful in form, O brahmin."

3.184.20 Know this, O learned one: whatever material is used — whether of plant, metal, or earth — it is through divine form and wisdom together that perfection is achieved.

3.184.21 Tārkṣya said: The sages of established repute, considering this the supreme good, strive for it. Tell me of that supreme liberation, free from sorrow, into which the wise enter.

3.184.22 Sarasvatī said: Those who know the Vedas have attained to that supreme state — the ancient one proclaimed as highest among the high. Ascetics enriched by self-study, charity, vows, and meritorious practice are freed from sorrow and liberated.

3.184.23 In the midst of that realm there shines a holy-scented reed with a thousand branches, pure and resplendent; from its roots flow rivers, delightful streams flowing with honey-sweet waters.

3.184.24 Toward branch after branch great rivers flow, their sands fine as grain; there are parched grain and cakes, meat and vegetables, and always currents of milk-pudding flowing like streams of mud.

3.184.25 In that place, O sage, the gods led by Indra, having fire as their mouth, together with the Marut hosts have worshipped with the most excellent sacrificial rites — that is the supreme abode.

3.185.1 Vaiśaṃpāyana said: Then the son of Pāṇḍu spoke again to Mārkaṇḍeya: "Tell me here the deeds of Manu, the son of Vivasvat."

3.185.2 Mārkaṇḍeya said: The son of Vivasvat, O king, became a great sage, mighty in glory, O tiger among men, with a radiance equal to that of Prajāpati.

3.185.3 In vigor, brilliance, prosperity, and especially in austerity, Manu surpassed his own father and his grandfather as well.

3.185.4 That lord of men, standing on one foot with arms raised in the great expanse of Badarī forest, performed fierce and exceedingly great austerity.

3.185.5 With head bent down and eyes unwinking, firm and steadfast, he then practiced terrible austerity for ten thousand years.

3.185.6 Once, while he was practicing austerity, wearing wet bark garments and matted locks, a fish came to the bank of the Vīriṇī river and spoke to him.

3.185.7 "Blessed one, I am a small fish; I am afraid of the stronger ones, for fishes eat fishes — therefore you, O one of holy vows, should protect me."

3.185.8 "Indeed, the strong ones especially devour the weak fish — such is the eternal law of conduct ordained for us."

3.185.9 "Therefore, as I sink especially beneath this great flood of fear, you should protect me; in return I will render back what you have done for me."

3.185.10 Hearing the fish's words, overwhelmed with compassion, Manu Vaivasvata himself took that fish in his own hands.

3.185.11 Manu Vaivasvata, having brought it to the water's edge, placed that fish — radiant as the rays of the moon — into a jar.

3.185.12 There the fish grew, O king, treated with the utmost care, and Manu developed a particularly fond feeling toward it, as toward a son.

3.185.13 Then, after a long time, that fish grew exceedingly large, and it no longer fit at all in the water of the jar.

3.185.14 Then, seeing Manu, the fish spoke to him again: "Blessed one, please provide me another suitable place today."

3.185.15 Then that blessed sage Manu, having lifted the fish from the jar, brought it to a great pond.

3.185.16 Manu placed it there, O conqueror of enemy cities, and the fish grew again for many more years.

3.185.17 The pond was two yojanas long and one yojana wide; the fish, O lotus-eyed one, could no longer fit in it, O son of Kuntī, O lord of peoples — nor could it move freely in the pond.

3.185.18 Then seeing Manu, the fish spoke to him again: "Lead me, blessed and noble lord, to the Gaṅgā, queen of the ocean — I will dwell there, or as you think best, dear one."

3.185.19 Thus addressed, Manu the self-controlled blessed one brought the fish to the river Gaṅgā and himself placed it there.

3.185.20 The fish grew there for some time, O subduer of foes; then seeing Manu again, the fish spoke these words.

3.185.21 "In the Gaṅgā I am no longer able to move freely, being so large, O lord; take me quickly to the ocean — be gracious, O blessed one."

3.185.22 Lifting the fish from the waters of the Gaṅgā, Manu himself then brought it, O Pārtha, to the ocean and released it there.

3.185.23 Though grown exceedingly large, the fish was then as if drawn by Manu's very mind — delightful to behold, pleasing to touch and smell.

3.185.24 When that fish had been cast into the ocean by Manu, it then spoke these words to him, smiling as it were.

3.185.25 "Blessed one, you have given me complete and exceptional protection; now hear from me what you must do when the time arrives."

3.185.26 "Before long, O blessed and great one, all of this earth — both the moving and the unmoving — will surely go to dissolution."

3.185.27 "The time for the washing away of the worlds has arrived; therefore I alert you today to what is of supreme benefit to you."

3.185.28 "The dreadful time has arrived for all of it — for animals and plants alike, for whatever moves and whatever does not move."

3.185.29 "You must have a strong ship built, equipped with ropes of hemp; together with the seven sages you shall board it, O great sage."

3.185.30 "And you shall board that ship with all the seeds as previously described by me, well preserved in their different categories."

3.185.31 "Standing on the ship, you shall then await me, O dear one to the community of sages; I will come bearing a horn — by that you shall know me, O ascetic."

3.185.32 "This is what you must do; you have been instructed, I go now; and this word of mine should not be doubted overmuch by you, O mighty one."

3.185.33 He replied to the fish: "So shall I do"; and having taken leave of each other as they wished, the two parted.

3.185.34 Then Manu, O great king, just as the fish had instructed, took all the seeds and sailed out on the ocean, O hero, on an auspicious ship upon the vast waves, O subduer of foes.

3.185.35 And Manu meditated upon that fish, O lord of the earth; knowing that thought, the fish — bearing its horn — swiftly came there then, O best of the Bhāratas, O conqueror of enemy cities.

3.185.36 Seeing it, O lord among lords of men, Manu beheld the fish in the ocean — horned and risen like a mountain, exactly in the form foretold.

3.185.37 Then Manu, O tiger among men, placed a noose made of hemp rope on the head of the fish — on that very horn.

3.185.38 Bound by that noose, the fish, O conqueror of enemy cities, drew the ship with great speed across the salt sea.

3.185.39 He crossed the ocean in that ship, O lord of men, the sea as if dancing with its waves and roaring with its waters.

3.185.40 Tossed by mighty winds, the ship whirled about on that great ocean like a fickle, intoxicated woman, O conqueror of enemy cities.

3.185.41 Neither earth nor the directions nor the intermediate directions were visible; all was nothing but water — and sky and heaven, O bull among men.

3.185.42 With the world in such a condition and in confusion, O bull of the Bhāratas, the seven sages, Manu, and the fish alone were visible.

3.185.43 Thus for many years the fish tirelessly pulled that ship, O king, across that expanse of water.

3.185.44 Then the fish pulled the ship to the highest peak of the Himālayas, O bull among men, O joy of the Kurus.

3.185.45 Then the fish gently said with a laugh to those sages: "Bind the ship quickly to this peak of the Himālayas."

3.185.46 It was quickly bound there by those sages, O bull of the Bhāratas, the ship — hearing the words of the fish — to the peak of the Himālayas then.

3.185.47 And that highest peak of the Himālayas, known as Naubandhanam — the Ship's Mooring — is famous even today; know this, O son of Kuntī, O bull of the Bhāratas.

3.185.48 Then the unblinking one spoke to those assembled sages: "I am Prajāpati Brahmā; nothing higher than me is attainable. In fish form, by me, you have been saved from this danger."

3.185.49 "And by Manu all beings must be created — gods, asuras, and humans — and all the worlds, both the moving and the unmoving."

3.185.50 "Through the most intense austerity he will shine forth, and by my grace in the work of creation he will not fall into delusion."

3.185.51 Having spoken these words, the fish vanished in a moment. Manu Vaivasvata himself, wishing to create beings, became bewildered at the act of creation and thereafter practiced great austerity.

3.185.52 Armed with great austerity, Manu then proceeded to create all beings directly and properly, O bull of the Bhāratas.

3.185.53 This is the ancient Mātsyaka legend, thus celebrated; this narrative has been recited by me — it removes all sins.

3.185.54 The man who regularly hears from the beginning this account of Manu's deeds shall be happy, successful in all purposes, and shall attain the heavenly world.

3.186.1 Vaiśaṃpāyana said: Then the dharma-king Yudhiṣṭhira, endowed with humility, questioned the illustrious Mārkaṇḍeya again.

3.186.2 "O great sage, you have witnessed the ends of many thousands of yugas, and no one here is equal to your lifespan, save only the great-souled brahmin Parameṣṭhin."

3.186.3 "In this world devoid of sky, bereft of gods and demons, you alone, O brahmin, attend upon Brahmā at the time of dissolution."

3.186.4 "And when dissolution has ended and the Grandfather has awakened, you alone witness the beings being created here."

3.186.5 "O brahmin sage, the four kinds of beings are created properly by Parameṣṭhin, who, having become wind, sets the directions and scatters the waters this way and that."

3.186.6 "By you, O best of the twice-born, the world's teacher, the Grandfather of all the worlds directly, has been worshipped with meditation wholly fixed on him."

3.186.7 "Therefore, O brahmin sage, all-ending death, or old age the destroyer of the body, does not enter into you, by the grace of Parameṣṭhin."

3.186.8 "When there is neither sun nor fire, neither wind nor moon, neither sky nor earth — when nothing whatsoever remains —"

3.186.9 "— in that world become a single ocean, when the moving and the unmoving are destroyed, when the hosts of gods and demons are destroyed, when the great serpents are annihilated —"

3.186.10 "— you alone attend upon the infinite-souled Brahmā lying on a lotus, dwelling in the lotus, the lord of all beings."

3.186.11 "All of this past occurrence was directly witnessed by you, O best of the twice-born. Therefore we wish to hear the narrative that comprehends all causes."

3.186.12 "It has been experienced many times by you alone, O best of the twice-born; there is nothing unknown to you in all the worlds, ever."

3.186.13 Mārkaṇḍeya said: "Very well, I will tell you — having bowed to the Self-Born, to the Ancient Puruṣa, the Eternal, the Imperishable."

3.186.14 "He who is this one with broad and long eyes, clothed in yellow — Janārdana — he is the maker and the unmake, the creator of all beings and existences."

3.186.15 "He is unthinkable, greatly wondrous, supremely pure, without beginning or end, the universal Being, inexhaustible, imperishable."

3.186.16 "He is the doer but is not done; he is the cause in human affairs. Whoever truly knows this Puruṣa — even the gods do not know him."

3.186.17 "All of this is wondrous indeed, O best of kings, O tiger among men, from the very beginning, at the dissolution of the entire world."

3.186.18 "Four thousand years, they say, is the Kṛta yuga; its twilight is as many hundreds, and after that comes the twilight-portion equally."

3.186.19 "Three thousand years is here called the Tretā yuga; its twilight is as many hundreds, and after that comes the twilight-portion equally."

3.186.20 "Likewise two thousand years is the measure of the Dvāpara; its twilight too is two hundred years, and after that the twilight-portion equally."

3.186.21 One thousand years is declared the Kali age; its twilight is one hundred years, and after that the twilight-fraction likewise — understand that the twilight and the twilight-fraction are equal in measure.

3.186.22 When the Kali age has expired, the Kṛta age commences again. This cycle of twelve thousand years is celebrated as the span of a yuga.

3.186.23 A thousand such cycles constitute what is called one day of Brahmā. The entire universe revolves continuously within Brahmā's abode, O tiger among men; the wise call that the dissolution of the worlds.

3.186.24 When little remains of the age, O bull of the Bhāratas, at the end of the thousand-year cycle, almost all men become speakers of falsehood.

3.186.25 In that era, O Pārtha, substitutes for sacrifice, substitutes for giving, and substitutes for vows prevail everywhere.

3.186.26 Brahmins perform the duties of śūdras; śūdras pursue wealth-earning; and some maintain themselves by the law of warriors — such is the state when the age has passed.

3.186.27 In the Kali age brahmins will abandon sacrifice and Vedic recitation, will neglect the offerings of food and water to ancestors, and will eat everything indiscriminately.

3.186.28 Brahmins will cease to recite mantras, dear one, while śūdras will be devoted to repetition of prayers. When the world is thus inverted, that is the first sign of the final dissolution.

3.186.29 Many mleccha kings will rule the earth, O lord of men — sinful rulers who govern unjustly and are wholly devoted to falsehood.

3.186.30 Āndhra kings, Śakas, Pulindas, Yavanas, Kāmbojas, Aurṇikas, śūdras, and Ābhīras, O best of men — all will rule as lords of the earth.

3.186.31 Then no brahmin will live by his own dharma, and kṣatriyas and vaiśyas too will be established in wrong livelihood, O lord of men.

3.186.32 Men will be short-lived, of little strength, of scant energy and valour, of puny body and little substance, and sparing in speaking the truth.

3.186.33 When the end of the age arrives, districts will be largely deserted, the regions will be overrun by deer and beasts of prey, the celibate students will be false, śūdras will use the honorific 'bho,' and brahmins will address each other as 'ārya.'

3.186.34 At the end of the age, O tiger among men, many creatures will be born, yet the sense of smell will not register all fragrances as before, O lord of the people, and tastes too will not yield their former sweetness, O tiger among men.

3.186.35 Women will be prolific but small in body, devoid of virtue and good conduct, and bold of face and tongue, O king — such will they be at the decline of the age.

3.186.36 Districts will be marked by watchtower-stakes, crossroads by jackal-stakes, and women by the stake of their hair, O king — so it will be at the decline of the age.

3.186.37 Cows will give little milk, O lord of the people, trees will bear few flowers and fruits, and crows will abound.

3.186.38 Twice-born men will accept gifts from kings who are tainted with the murder of brahmins and who are false accusers, O guardian of the earth.

3.186.39 Overcome by greed and delusion, wrapped in the banner of false dharma, the twice-born will wander the directions in search of alms, O guardian of the earth.

3.186.40 Householders, fearing the burden of taxes, will become plunderers; disguised under the pretence of ascetics' garb, they will make their living by trade.

3.186.41 Men will falsely wear long nails and body hair out of greed for wealth, O tiger among men, and celibate students will live in vain observance.

3.186.42 Those in the hermitages will be of worthless conduct — drunkards, violators of their teacher's bed — and they will seek only worldly gain, the fattening of flesh and blood.

3.186.43 At the decline of the age, O tiger among men, hermitages will be crowded with many heretics who praise the food of others — true hermitages will not exist.

3.186.44 The glorious Indra will not rain seasonably then, O Bhārata; all seeds will not sprout properly; and the fruit of unrighteousness will be exceedingly great in that time, O sinless one.

3.186.45 And in that time, O guardian of the earth, whoever is endowed with dharma is to be considered short-lived — there is no dharma of any kind that avails.

3.186.46 People will sell goods mostly by false weights and measures, and merchants, O tiger among men, will be full of deceit.

3.186.47 The righteous will decline and the sinful will increase; dharma will lose its strength while adharma will wax powerful.

3.186.48 In the decline of the age, those humans who are most righteous will be short-lived and poor, while those who are lawless will be long-lived and prosperous.

3.186.49 People will deal by means of unrighteous stratagems, and even with a small hoard they become wealthy and arrogant.

3.186.50 Men, acting with trickery, will for the most part be determined to steal wealth that has been entrusted to them by others in good faith, O king.

3.186.51 Man-eating creatures, birds and beasts alike, will take their rest in the pleasure-gardens and sacred-tree shrines of cities.

3.186.52 Women of seven or eight years will bear children, O king, and men of ten or twelve years will beget sons.

3.186.53 Men will grow grey at sixteen years of age, and the shortening of human life-span will come about very swiftly.

3.186.54 When the age is in decline, O great king, the young will have the ways of the old, and the conduct proper to the young will appear among the old.

3.186.55 Women, perverse in that time and of vile character, will secretly deceive their husbands and commit adultery even with slaves and animals.

3.186.56 At the end of that thousand-year cycle, when the shortening of life has arrived, a drought lasting many years will arise, O great king.

3.186.57 Then those beings, who are of little substance and racked by hunger, will for the most part perish upon the earth, O guardian of the earth.

3.186.58 Then seven blazing suns will drink up all the water in the oceans and rivers, O lord of men.

3.186.59 Whatever is wood and whatever is grass, dry or wet, O Bhārata — all of it is seen reduced to ash, O bull of the Bhāratas.

3.186.60 Then the fire of universal dissolution, together with the wind, O Bhārata, enters the world that was already parched by the suns.

3.186.61 Then, piercing the earth and penetrating into the netherworld, it generates great fear among the gods, demons, and yakṣas.

3.186.62 Burning the realm of the serpents and whatever else exists beneath the earth here, O guardian of the earth, it destroys everything in an instant.

3.186.63 Then that inauspicious wind and that fire of dissolution together consume hundreds of thousands of twenty-yojana expanses.

3.186.64 Then that all-pervading, blazing fire burns the entire world together with gods, asuras, gandharvas, yakṣas, serpents, and rākṣasas.

3.186.65 Then great clouds resembling herds of elephants, adorned with garlands of lightning, rise up in the sky, marvellous to behold.

3.186.66 Some are dark as blue lotuses, some resemble white water-lilies, some look like lotus filaments, and some are yellow cloud-masses.

3.186.67 Some are like turmeric in hue, some resemble the kākāṇḍaka fruit, some have the lustre of lotus petals, and some glow like asafoetida resin.

3.186.68 Some are shaped like great cities, some resemble herds of elephants, some look like collyrium, some are formed like sea-monsters — their limbs wreathed with garlands of lightning, the clouds rise up in hosts.

3.186.69 Terrible in form, O great king, resounding with dreadful thunder, all those rain-bearing clouds then pervade the expanse of the sky.

3.186.70 By them this whole earth, with its mountains, forests, and mines, is filled to overflowing and flooded with torrents of water, O great king.

3.186.71 Then those fearsome roaring clouds, O bull among men, urged on by Brahmā, quickly inundate everything on all sides.

3.186.72 Pouring down mighty waters and filling the earth, they extinguish the most terrible, inauspicious, and fierce fire.

3.186.73 Then for twelve years those clouds, in the great deluge, fill everything with their torrents, urged on by the great soul Brahmā.

3.186.74 Then the ocean overflows its shoreline, O Bhārata, the mountains crumble, and the earth itself disintegrates.

3.186.75 Then those clouds, suddenly scattering in all directions, envelop the sky and vanish, struck down by the force of the wind.

3.186.76 Then the self-born lord, O lord of men, that god whose primal abode is the lotus, drinks up that terrible wind and falls asleep, O Bhārata.

3.186.77 In that terrible single ocean, when all that is moving and unmoving has perished, when the hosts of gods and asuras have perished, with yakṣas and rākṣasas gone —

3.186.78 — with the earth empty of men, O guardian of the earth, devoid of beasts and great trees, with sky uninterrupted, in this world I alone wander with great care.

3.186.79 Wandering in the terrible water of that single ocean, O best of earthly lords, seeing no living beings at all, I fell into the utmost distress.

3.186.80 Then, drifting for a very long time, O lord of men, I grew weary, and though tireless I found shelter nowhere.

3.186.81 Then at a certain moment I beheld in that flood of waters a vast and expansive banyan tree, O guardian of the earth.

3.186.82 On a wide branch of that tree, O lord of men, on a couch spread with a divine coverlet, O guardian of the earth —

3.186.83 — I see a child seated there, O great king, whose face resembles the full moon, whose large eyes are like blooming lotuses, O Bhārata.

3.186.84 Then a very great wonder arose in me, O guardian of the earth: how can this infant be resting when the world has come to its destruction?

3.186.85 Even concentrating my tapas and reflecting upon that infant, I could not discern him, though I know all that has been, all that is, and all that shall be, O lord of men.

3.186.86 He was of the colour of a flax flower, marked with the Śrīvatsa sign — he appeared to me then as a dwelling-place of Śrī herself made manifest.

3.186.87 Then that child, whose eyes resembled lotuses, who bore the Śrīvatsa mark and was radiant, spoke to me words pleasing to the ear.

3.186.88 'I know you are weary and longing for rest, dear one. Sit here, Mārkaṇḍeya, as long as you wish, O descendant of Bhṛgu.'

3.186.89 'Enter within my body, O best of sages, and dwell there — a dwelling has been prepared for you; this grace is done to you by me.'

3.186.90 Then, spoken to thus by that child, I felt at that moment a profound weariness with my long life and with the human condition, O Bhārata.

3.186.91 Then that child suddenly opened his mouth, and I, helpless, was drawn by divine agency into that mouth.

3.186.92 Then, having entered that belly instantly, O lord of men, I see the entire earth crowded with kingdoms and cities.

3.186.93 I see the Gaṅgā, the Śatadru, the Sītā, the Yamunā, the Kauśikī, the Carmaṇvatī, the Vetravatī, the Candrabhāgā, and the Sarasvatī.

3.186.94 And the Sindhu, the Vipāśā, the river Godāvarī, the Vasvokasārā, the Nalinī, and the Narmadā as well, O Bhārata.

3.186.95 The river Tāmrā, the Veṇṇā of holy and auspicious waters, the Suveṇā, the Kṛṣṇaveṇā, the Irāmā, the great river Śoṇa, O tiger among men, the Viśalyā, and the Kampu as well.

3.186.96 These and the other rivers of the earth, O best of men, I see as I wander through the belly of that great soul, beholding them as I roam.

3.186.97 Then I see the ocean, frequented by hosts of aquatic creatures, the mine of jewels, O slayer of foes, the great treasury of waters.

3.186.98 Then I see the sky resplendent with moon and sun, blazing with radiances equal to fire and sun. And I see the earth, O king, adorned with forests.

3.186.99 For there brahmins perform sacrifice with abundant oblations, O king, and kṣatriyas apply themselves to the delighting of all the social orders.

3.186.100 Vaiśyas carry on agriculture in the proper manner, O lord of men, and śūdras too are devoted to the service of the twice-born.

3.186.101 Then, O king, flying within the belly of that great soul, I behold the Himavat and also the mountain Hemakūṭa.

3.186.102 I see the Niṣadha and also the Śveta mountain gleaming with silver, and, O lord of the earth, I see the mountain Gandhamādana.

3.186.103 O tiger among men, I see Mandara, and also the great mountain Nīla, and, O great king, I see Meru, the golden mountain.

3.186.104 I see Mahendra and the foremost of mountains the Vindhya, and I also see the Malaya and the mountain Pāriyātra.

3.186.105 These and many other mountains, however many uphold the earth — all of them were seen by me in his belly, adorned with every kind of jewel.

3.186.106 O lord of men, O master of the world — lions, tigers, boars, and serpents, and whatever other creatures exist on the earth — all of these I beheld there as I roamed about at that time.

3.186.107 O tiger among men, having entered his belly and wandering through the directions, I also see Indra and the rest — indeed, all the hosts of gods in their entirety.

3.186.108 O lord of the earth, O master of men — gandharvas, apsarases, yakṣas, and sages as well; the hosts of Daityas and Dānavas, the Kāleyas, the sons of Siṃhikā, and whatever other enemies of the gods there are.

3.186.109 Whatever I had seen in the world, moving or unmoving — all of that I now saw within the belly of that great soul, as I wandered about, feeding on fruits, traversing this entire world at that time.

3.186.110 Within his body I dwelt for more than a hundred years, yet nowhere could I find any end of his body.

3.186.111 Constantly running and contemplating, O lord of peoples, O king, I could find no end at all of that great soul.

3.186.112 Then I sought refuge in him alone, that most worthy boon-giving god, with mind and deed, in the proper manner.

3.186.113 Then suddenly, O king, O best of men, I was expelled with the speed of wind from the opened mouth of that great soul.

3.186.114 Then, O lord of peoples, O tiger among men, he sat upon a branch of that very fig tree, having taken up the entire world.

3.186.115 O tiger among men, I see him seated there in that same form of a child, marked with the sign of Śrīvatsa, of immeasurable splendour.

3.186.116 Then, O hero, that child spoke to me, smiling as it were — the bearer of the Śrīvatsa mark, radiant, clad in yellow garments, of great brilliance.

3.186.117 "O best of sages, O Mārkaṇḍeya, have you now dwelt within this body of mine and rested well? Tell me."

3.186.118 After a moment my sight returned anew, by which I saw myself freed and having regained my senses.

3.186.119 His two feet, dear one, with coppery soles, well-planted and beautifully formed, adorned with soft rosy toes —

3.186.120 — with my head, purified, I took hold of them and reverenced them, having seen the boundless power of that one of immeasurable might.

3.186.121 Making a reverent gesture with joined palms and approaching with devotion, I gazed upon that god, the soul of all beings, lotus-eyed.

3.186.122 I, with joined palms, bowed to him and spoke thus: "O god, I wish to know you and this your supreme illusive power."

3.186.123 "O blessed one, having entered through your mouth into your body, I have seen all the worlds in their entirety within your belly."

3.186.124 "O god, within your body dwell gods, dānavas, and rākṣasas; yakṣas, gandharvas, and nāgas; and the world, both moving and unmoving."

3.186.125 "And by your grace, O god, my memory has not failed me, even while running swiftly and constantly within the interior of your body."

3.186.126 "O lotus-eyed one, O blameless one, I wish to know you — having become a child here, why do you remain thus, having drunk in this entire universe? You ought to explain this to me."

3.186.127 "And for what purpose, O sinless one, is the entire world lodged within your body? O subduer of foes, how long must you remain here?"

3.186.128 "O lord of gods, O lotus-petal-eyed one, this I wish to hear from you, O lord, out of the desire of a brahmin — fully and truthfully — for what I have witnessed is great and inconceivable."

3.186.129 Thus addressed by me, that glorious god of gods, of great brilliance, the foremost of speakers, consoling me, spoke these words.

3.187.1 The god said: "O brahmin, even the gods do not truly know me in reality. But out of affection for you, I shall declare how I send forth this world."

3.187.2 "O brahmin-seer, you are devoted to your ancestors and have taken refuge in me; therefore I have appeared to you directly, and your celibate discipline is great."

3.187.3 "The waters are called Nārā — a name I have given as designation; since that is always my resting place, I am called Nārāyaṇa."

3.187.4 "I am named Nārāyaṇa, the origin, eternal, imperishable, the ordainer of all beings, and also their destroyer, O best of twice-born."

3.187.5 "I am Viṣṇu, I am Brahmā, and I am Śakra, lord of the gods; I am king Vaiśravaṇa, and Yama the lord of the departed."

3.187.6 "I am Śiva and Soma, and Kaśyapa the lord of creatures; I am Dhātā and Vidhātā, and I am sacrifice itself, O best of twice-born."

3.187.7 "Fire is my mouth, the earth is my feet, the moon and sun are my two eyes, the sky together with its directions is my body, and wind abides in my mind."

3.187.8 "By me have hundreds of sacrifices been performed with many well-bestowed fees; those who know the Vedas worship me, established in the sacrifice of the gods."

3.187.9 "On earth, lords of kṣatriyas and kings who desire heaven worship me; likewise vaiśyas who seek to win the heavenly world."

3.187.10 "Having become Śeṣa the serpent, I alone uphold this earth, bounded by the four oceans and adorned by Meru and Mandara."

3.187.11 "Having assumed the boar form, this earth, which was sinking in the waters long ago, was lifted up by me through valour, O brahmin."

3.187.12 "O best of twice-born, having become the fire with the mare-mouth, I drink the waters that are stirred up, and then I release them again."

3.187.13 "The brahmin is my face, the kṣatriya my arms; the vaiśyas resort to my thighs; the śūdras worship me through my feet, step by step."

3.187.14 "The Ṛgveda, the Sāmaveda, and also the Yajurveda and the Atharvaṇa — these emerge from me and into me alone they return."

3.187.15 "Ascetics whose highest aim is peace, those who restrain their souls and seek liberation, freed from desire, anger, and hatred, unattached, cleansed of impurity —"

3.187.16 "— those brahmins who abide in the quality of sattva, free of ego, ever versed in the knowledge of the self, constantly contemplating me — they worship me."

3.187.17 "I am the fire of dissolution, I am the all-consuming Yama; I am the sun of dissolution, I am the wind of dissolution."

3.187.18 "Those star-forms that are seen in the vault of the sky — know these to be forms of mine, O best of twice-born."

3.187.19 "The oceans, mines of gems, in all four directions — know these to be my garment, my bed, and my abode."

3.187.20 "Desire, anger, joy, fear, and delusion likewise — know all these to be forms of mine, O good one."

3.187.21 "What men, O brahmin, attain through performing meritorious action — truth, charity, severe austerity, and non-violence toward creatures —"

3.187.22 "— those ordained by my ordinance, who dwell in my body, whose understanding is overmastered by me, they act not of their own desire."

3.187.23 "Those twice-born who properly study the Veda, who sacrifice with various rites, whose souls are at peace, and who have conquered anger — they attain me."

3.187.24 "Who, though knowing, cannot be attained by men of evil deeds, by those overcome by greed, by the wretched, the ignoble, the undisciplined of soul —"

3.187.25 "— know that I, of great fruit, am the refuge of those who perform good deeds, difficult to attain for those who are bewildered among brahmins, the path practised by those devoted to yoga."

3.187.26 "Whenever and wherever there is a decline of righteousness, O good one, and a rising up of unrighteousness — then I project myself forth."

3.187.27 "When Daityas addicted to violence, invincible even by the best of gods, and dreadful rākṣasas are about to arise in this world —"

3.187.28 "— then I am born in the houses of those who perform auspicious deeds; entering a human body, I quell everything."

3.187.29 "Having created gods and humans, gandharvas, serpents, and rākṣasas, and also the stationary beings, I withdraw them all by my own māyā."

3.187.30 "When the time for action comes again, I, meditating upon a body, create; entering a human body for the purpose of establishing the bounds of dharma."

3.187.31 "White is my colour in the Kṛta age, yellow in the Tretā age; attaining the Dvāpara age it is red, and in the Kali age it is black."

3.187.32 "Three parts of unrighteousness arise in that time; and when the time of the end arrives, having become an exceedingly terrible Time, I alone destroy the three worlds entirely, both the moving and the unmoving."

3.187.33 "I am the one of three paths, the soul of all, the bringer of happiness to all worlds; the all-overcoming, all-pervading, infinite, Hṛṣīkeśa, the wide-striding one."

3.187.34 "I alone drive the wheel of time, O brahmin, truly formless — the pacifier of all beings, whose effort encompasses all worlds."

3.187.35 "Thus is my self truly established, O best of sages, O lord of brahmins, in all beings — yet no one knows me."

3.187.36 "And whatever suffering has befallen you, O brahmin — all of that in me leads to the arising of happiness and to your highest good, O sinless one."

3.187.37 "And whatever you have seen in the world, moving or unmoving — in every respect that self is ordained to be mine, O best of sages."

3.187.38 "The grandfather of all worlds is half of my body; I am named Nārāyaṇa, the bearer of conch, discus, and mace."

3.187.39 "For as long as a thousand cycles of yugas revolve, O brahmin-seer, so long do I sleep — I, the soul of the universe, the grandfather of all worlds."

3.187.40 "Thus I abide here through all time, O best of sages — not truly a child, yet in the form of a child — for as long as Brahmā does not awaken."

3.187.41 "And by me, O brahmin, in the form of Brahmā, this boon was granted to you — by me who am repeatedly gratified, O you who are honoured by the hosts of brahmin-seers."

3.187.42 "Having seen the entire world as one ocean, with the moving and unmoving vanished, you were bewildered — I knew this, and therefore I revealed the world to you."

3.187.43 "When you entered the interior of my body and, having seen the entire world, were astonished and could not understand —"

3.187.44 "— then, O brahmin-seer, you were quickly expelled by me from my mouth, and my self was declared to you — that which is difficult to know even by gods and asuras."

3.187.45 "For as long as that blessed Brahmā of great austerity does not awaken, for so long, O brahmin-seer, roam here in confidence and happiness."

3.187.46 "Then when that grandfather of all worlds awakens, I, having become one, shall create again from my body, O best of twice-born."

3.187.47 "Sky, earth, fire, wind, and water — and whatever else remains in the world here — the moving and the unmoving."

3.187.48 Mārkaṇḍeya said: Having spoken thus, O dear one, that most wondrous god vanished, and I behold these creatures manifold and variously formed.

3.187.49 This was seen by me, O king, when that dissolution of the yuga arrived — this wonder, O foremost of the Bhāratas, O best of all upholders of righteousness.

3.187.50 That god I saw long ago, with eyes like a lotus — that very one, O tiger among men, is your kinsman Janārdana.

3.187.51 By his very grant of a boon, O son of Kuntī, memory does not forsake me, and long life is mine, and also death at my own choosing.

3.187.52 He is this Kṛṣṇa of the Vṛṣṇi clan, the ancient primordial being, all-pervading; Hari of inconceivable nature sits here, mighty-armed, as if at play.

3.187.53 He is the creator, the ordainer, and also the destroyer, the Sātvata lord; Govinda, who bears the Śrīvatsa mark on his chest, the master of all progenitors, the supreme lord.

3.187.54 Having seen this tiger among the Vṛṣṇis, this memory has come back to me — of the primordial god, the unborn Viṣṇu, the Supreme Person clad in yellow garments.

3.187.55 Mādhava is indeed the father and mother of all living beings; go to him for refuge, O bulls of the Kuru clan — he is the worthy refuge.

3.188.1 Vaiśaṃpāyana said: Thus addressed, those sons of Pṛthā, and the twin heroes, best of men, together with Draupadī Kṛṣṇā, bowed to Janārdana.

3.188.2 And he, tiger among men, consoled them with supremely gracious words of comfort, treating those worthy of honor with due regard as was proper.

3.188.3 Then Yudhiṣṭhira, son of Kuntī, again asked the great sage Mārkaṇḍeya about the future course of the world at the time of universal sovereignty.

3.188.4 O best among speakers, O sage of the Bhṛgu lineage, we have heard from you the wondrous account of what transpired at the beginning of the cosmic cycle — the creation and dissolution.

3.188.5 Yet I have further curiosity about this Kali age as well: when righteousness is thoroughly disrupted, what will remain?

3.188.6 What will be the prowess of men then, what their food and conduct, what their lifespan and clothing at the end of the age?

3.188.7 And having reached what point will the Kṛta age return again? O sage, speak in detail — you speak here of wondrous things.

3.188.8 Thus addressed, that foremost of sages, that great sage, again began to speak, delighting the tiger among the Vṛṣṇis and the Pāṇḍavas.

3.188.9 Mārkaṇḍeya said: O bull of the Bhārata line, hear from me the account of all the worlds as it shall be, having reached that turbid time.

3.188.10 In the Kṛta age, the bull of Dharma stood firm on all four feet, complete, free from deceit and false conditions, established fully among men of old.

3.188.11 But pierced by one foot of unrighteousness, Dharma stands in the Tretā on three parts; in the Dvāpara it is said to be mixed, standing on only half.

3.188.12 Unrighteousness occupies the worlds standing on three parts, while Dharma remains present among men on only a quarter of its former measure.

3.188.13 Know from me, O Pāṇḍava, that the lifespan, valor, intelligence, strength, and luster of men progressively diminish through the successive ages.

3.188.14 O Yudhiṣṭhira, kings, brahmanas, vaishyas, and shudras alike will practice righteousness through deceit — men become trappers of Dharma.

3.188.15 Truth will be diminished in the world by men who fancy themselves learned; through the decline of truth, their lifespan will become short.

3.188.16 Due to the wasting of lifespan, they will not be able to acquire learning properly; devoid of learning and wisdom, greed will overwhelm them.

3.188.17 Men, foolish and devoted to greed and anger, addicted to desire, will be bound in enmity, each wishing to kill the other.

3.188.18 Brāhmaṇas, kshatriyas, and vaishyas, intermixing with one another, will become equal to shudras, devoid of austerity and truth.

3.188.19 The lowly will become middling, and the middling will sink to the lowest position — such will the world be when the end of the age draws near.

3.188.20 Hemp will be the finest of garments, millet the best of grains, and men will make their wives their friends at the end of the age.

3.188.21 Men will live on fish and meat, milking goats and sheep when cattle have perished, at the end of the age.

3.188.22 Robbing one another and doing harm, men will be non-reciters of prayers, atheists, and thieves at the end of the age.

3.188.23 They will sow medicinal herbs on riverbanks with hoes, and even those will yield little fruit for them at the end of the age.

3.188.24 Even those men who are ever constant in the observances of shraddha and divine rites will, overcome by greed, consume one another's offerings.

3.188.25 A father will consume what belongs to his son, and a son likewise what belongs to his father — things that should not be consumed will be consumed at the end of the age.

3.188.26 Brāhmaṇas, reviling the Vedas, will not perform their vows; seduced by rationalist arguments, they will not sacrifice or pour oblations.

3.188.27 They will cultivate in lowlands, yoke milch cows to the plough, and men will drive one-year-old calves as draft animals.

3.188.28 A son having slain his father, and a father having slain his son, will speak grandly without remorse and will not incur reproach.

3.188.29 The entire world will become barbarian, without proper rites, devoid of sacrifice, joyless, and without festival.

3.188.30 Men will plunder the wealth of the wretched, of those who have kinsmen, and of widows as well.

3.188.31 Of little valor and strength, arrogant, utterly given to greed and delusion, satisfied with mere talk and gifts, men will accept the company even of the wicked — taking up with those of sinful conduct.

3.188.32 O son of Kuntī, kings of evil minds, intent on slaying one another, foolish yet fancying themselves wise, will at the end of the age be kshatriyas who are thorns to the world.

3.188.33 Failing to protect their subjects, greedy, swollen with pride and arrogance, they will delight only in punishment at the end of the age.

3.188.34 Invading and seizing the wives and wealth of honest men, they will enjoy them without compassion even as those men weep, O Bhārata.

3.188.35 No one will formally seek a bride in marriage, nor will a maiden be properly given; women will seize husbands of their own accord when the end of the age draws near.

3.188.36 Kings too, unsatisfied and dull of mind, coveting others' wealth, will plunder by every means when the end of the age draws near.

3.188.37 The entire world will become barbarian, O Bhārata, and hand will rob hand when the end of the age draws near.

3.188.38 Truth is diminished in the world by men who fancy themselves learned; the old will have the minds of children, and children the understanding of the old.

3.188.39 Cowards will fancy themselves brave, while the truly brave will despair like cowards; no one will trust another when the end of the age draws near.

3.188.40 The entire world will be united in a single object — plunder — established in greed and delusion; great unrighteousness will grow and Dharma will not prevail.

3.188.41 Brāhmaṇas, kshatriyas, and vaishyas will cease to exist, O lord of the people; the world will then be of a single varna at the end of the age.

3.188.42 A father will not forgive his son, nor a son his father; no wife at all will render service to her husband.

3.188.43 Those regions where barley or wheat serves as food — people will resort to those lands when the end of the age draws near.

3.188.44 Men and women will eat whatever they please, O lord of the people, and will not endure one another when the end of the age draws near.

3.188.45 The entire world will become barbarian, O Yudhiṣṭhira; men will not satisfy their ancestors with shraddha offerings.

3.188.46 No one will be anyone's listener, no one anyone's teacher; the world will then be seized by darkness, O lord of men.

3.188.47 The maximum lifespan will then be sixteen years; thereafter men will give up their lives when the end of the age draws near.

3.188.48 A girl will give birth in her fifth or sixth year, and men of seven or eight years will then procreate.

3.188.49 Then, O king, O tiger among kings, a woman will not find satisfaction in her husband, nor a man in his woman, at the end of the age.

3.188.50 People of little substance will bear false marks of distinction, and violence will prevail; no one will be a giver to anyone at the end of the age.

3.188.51 Towns will be marked by gallows, crossroads by poles for jackals, and women too will be marked by disheveled hair at the end of the age.

3.188.52 Men will become barbarians, cruel, eating everything, harsh in all their acts in that final time — of this there is no doubt.

3.188.53 At the time of buying and selling, everyone will deceive everyone else at the end of the age, O foremost of Bhāratas, out of greed for livelihood.

3.188.54 Without properly understanding the sciences, they will perform rites accordingly and will act according to their own whims when the end of the age draws near.

3.188.55 All people will by nature be cruel in their actions and mutually suspicious when the contraction of the age arrives.

3.188.56 They will destroy gardens and trees without remorse; there will be a diminution in the world of the lives of embodied beings.

3.188.57 Overcome by greed, they will roam this earth; and brahmanas will exist who consume the property of other brahmanas.

3.188.58 The twice-born, crying out in lamentation, afflicted by fear, tormented by low-caste men, finding no protector, will wander this earth.

3.188.59 When men will be fierce enders of lives, cruel, harmers of living beings, then the age will contract.

3.188.60 The twice-born, fleeing in terror, will take refuge in rivers, mountains, and rugged places, O upholder of the Kuru lineage.

3.188.61 The foremost twice-born, harassed by bandits like crows, O king, and constantly oppressed by wicked kings with burdens of tribute.

3.188.62 Abandoning courage, O protector of the earth, in the terrible contraction of the age, they will perform forbidden acts as servants of shudras.

3.188.63 Śūdras will expound Dharma while brahmanas attend upon them as devotees, and these will be the established authorities whom people listen to.

3.188.64 This world will be inverted, with low becoming high; they will worship burial mounds and shun the gods; shudras will be attended upon and not the twice-born at the contraction of the age.

3.188.65 In the hermitages of the great sages, in the dwelling places of brahmanas, in temples of the gods, in sacred shrines, and in the abodes of serpents —

3.188.66 — the earth will be marked by burial mounds and not adorned with temples of gods when the age has waned; that is the sign of the end of the age.

3.188.67 When men will always be fierce, devoid of Dharma, meat-eaters and drunkards, then the age will contract.

3.188.68 When, O king, O great king, flower will germinate within flower and fruit within fruit, then the age will contract.

3.188.69 When the age has passed, the rain-cloud will rain out of season; the acts of men will then proceed without order; and the low-caste will enter into conflict with brahmanas.

3.188.70 The earth will soon be overrun by barbarians; out of fear of the burden of tribute, brahmanas will flee to the ten directions.

3.188.71 The districts, undifferentiated and afflicted by rain upon men, will resort to hermitages, living on fruits and roots.

3.188.72 When the world is thus in turmoil, there will be no rule of law; disciples who act disagreeably will not abide by their teacher's instruction.

3.188.73 The teacher's deposit too will be consumed thereafter; friends, connections, and kinsmen will leave for the sake of material interest; and there will be the disappearance of all beings at the end of the age.

3.188.74 All the directions will be ablaze; the stars will be in motion; celestial lights will move adversely; the winds will be turbulent; and there will be many meteor-falls portending great terror.

3.188.75 The sun, accompanied by six others, will blaze with fierce heat; there will be tumultuous roaring sounds and burning of the directions on all sides; and the sun will be hidden by a headless trunk at rising and setting.

3.188.76 The thousand-eyed Indra will rain out of season, and crops will not grow when the end of the age draws near.

3.188.77 Women will constantly speak harshly, be cruel and fond of weeping, and will no longer abide by their husbands' words.

3.188.78 Sons will slay their mothers and fathers at the end of the age; women, relying on their sons, will do away with their husbands.

3.188.79 O great king, at the end of the age Rāhu will seize the sun at an inauspicious time, and fire will blaze up on all sides.

3.188.80 Wayfarers who beg for water and food will find none; turned away, they will sleep on the road.

3.188.81 As the end of the age draws near, elephants, crows, birds together with deer and twice-born will utter harsh, discordant cries.

3.188.82 As the end of the age approaches, men will abandon friends, relatives, and their own dependents.

3.188.83 As the end of the age draws near, people will gradually take refuge in various regions, directions, towns and old cities.

3.188.84 Crying out in terrible voices, 'O father! O son!', people will wander the earth lamenting to one another.

3.188.85 Then, while that tumultuous confusion continues at the end of the age, the world, with the twice-born at its head, will gradually flourish again.

3.188.86 Then, at another turn of time, for the world's increase, fate will again become favourable of its own accord.

3.188.87 When the moon, the sun, and likewise Tiṣya and Bṛhaspati meet in one zodiacal sign, the Kṛta age will come again.

3.188.88 The rain-cloud will rain in season, the constellations will be auspicious, and the planets will move in their proper, clockwise courses; there will be peace, abundance, good health, and freedom from disease.

3.188.89 A twice-born man named Kalki Viṣṇuyaśas, urged on by time, will be born — one of great valour and of great intellectual power and heroism.

3.188.90 Born in an auspicious Brahmin settlement in the village of Śambhala, all conveyances, weapons, warriors, arms, and armour will present themselves to him by a mere act of will.

3.188.91 He will be a king who conquers by righteousness, a world-ruler, and he will bring this troubled world to serenity.

3.188.92 This blazing Brahmin who has arisen, the great-minded one who will put an end to destruction — he is indeed the summary and the turner of the entire age.

3.188.93 Surrounded by Brahmins, that twice-born will then eradicate all the hosts of barbarians who have spread everywhere.

3.189.1 Mārkaṇḍeya said: After exterminating the thieves he will duly assign this earth to the twice-born in the great horse-sacrifice rite.

3.189.2 Having re-established the auspicious boundaries ordained by the Self-born, he of pure and glorious deeds will, when grown old, resort to the forest.

3.189.3 The people dwelling in the world will follow his virtuous conduct, and once the thieves are destroyed by the Brahmins, there will be peace.

3.189.4 Installing black antelope skins, lances, tridents, and various weapons in the conquered lands,

3.189.5 honoured by the lords of Brahmins, respecting the best of twice-born, Kalki will roam the earth, ever intent on slaying brigands.

3.189.6 He will bring to complete destruction those brigands who cry out with such terrible voices: 'O father! O son!'

3.189.7 Then, O Bhārata, when the Kṛta age arrives, there will be the destruction of unrighteousness and the growth of righteousness, and people will be active in their duties.

3.189.8 In the Kṛta age there will be pleasure gardens and sacred trees, lakes and wells, and various sacrificial rites.

3.189.9 Brahmins, good men, sages and ascetics, hermitages together with their communities — all people and subjects will be established in truth.

3.189.10 All seeds that are sown will germinate and grow, O king of kings; in every season, all crops will flourish.

3.189.11 Men will be devoted to charity, vows, and religious observances; Brahmins will be intent on prayer and sacrifice, eager for righteousness, and full of joy; kings will protect this bountiful earth with justice.

3.189.12 In the Kṛta age, Vaiśyas will be devoted to trade; Brahmins will be intent on the six duties; Kṣatriyas will be devoted to protection.

3.189.13 Śūdras will be devoted to service and to the three upper varṇas. This is the dharma in the Kṛta age, in the Tretā, in the Dvāpara, and in the last age — all of this has been declared to you.

3.189.14 O Pāṇḍava, the reckoning of the ages is known to all the world. I have told you all — past and future — recalling the ancient lore spoken by Vāyu and praised by the seers.

3.189.15 Thus the paths of saṃsāra have been seen and experienced by me many times in my long life, and I have told them all to you.

3.189.16 Now hear this further word of mine as well, O steadfast one, together with your brothers, for the purpose of removing doubts about dharma.

3.189.17 You should always unite your soul with dharma, O best of those who uphold dharma, for a king whose soul is righteous rejoices in happiness both here and in the hereafter.

3.189.18 And hear the auspicious word I will speak to you, O sinless one: you must never dishonour a Brahmin, for an enraged Brahmin can burn up whole worlds by his resolve.

3.189.19 Vaiśaṃpāyana said: Having heard the words of Mārkaṇḍeya, the foremost king of the Kurus, that wise and supremely splendid one, spoke a supreme word.

3.189.20 In what dharma should I remain while protecting my subjects, O sage? And how should I conduct myself so as not to fall away from my own dharma?

3.189.21 Mārkaṇḍeya said: Be compassionate to all beings, friendly, affectionate, and free from envy; be devoted to protecting your subjects as if they were your own children. Walk in dharma, abandon adharma, and honour the ancestors and the gods.

3.189.22 Whatever was done through negligence — conquer that by proper giving. Enough with pride; be always dependent on others (i.e., humble).

3.189.23 Having conquered the whole earth, rejoice and be happy. This dharma for you — past and future — has been proclaimed.

3.189.24 There is nothing past or future on earth that you do not know. Therefore, dear one, do not hold this anguish in your heart.

3.189.25 This is Time, O mighty-armed one — even for all the gods. Creatures become bewildered, dear one, when driven on by Time.

3.189.26 And let there be no doubt in you about what I have told you, O sinless one; for by doubting these words, there would be a falling away from dharma for you.

3.189.27 You were born in the illustrious lineage of the Kurus, O bull of the Bhāratas; fulfil all this in deed, thought, and word.

3.189.28 Yudhiṣṭhira said: What you, O best of twice-born, have spoken — words lovely to the ear as scripture — that I will do; I will strive to carry out your command, O lord.

3.189.29 I have no greed, O lord of Brahmins, nor fear, nor envy; I will indeed do everything you have said to me, O master.

3.189.30 Vaiśaṃpāyana said: Having heard the words of that great-souled Pāṇḍava, O king, the Pāṇḍavas were filled with joy, together with Śārṅga-bowed Kṛṣṇa.

3.189.31 And having heard the auspicious tale told by the wise Mārkaṇḍeya, they were filled with wonder at the narration of that ancient lore.

3.190.1 Vaiśaṃpāyana said: The son of Pāṇḍu said to Mārkaṇḍeya: 'Please speak again on the great good fortune of Brahmins.'

3.190.2 Then Mārkaṇḍeya narrated:

3.190.3 A king named Parīkṣit, born of the Ikṣvāku line in Ayodhyā, went out on a hunt.

3.190.4 While he was pursuing a deer with a single horse, the deer led him far away.

3.190.5 Then, weary from the road, overcome by hunger and thirst, he saw a dark grove in some spot and entered it.

3.190.6 Then in the middle of that grove, seeing an exceedingly beautiful lake, he plunged in together with his horse.

3.190.7 Refreshed, he placed lotus stalks before his horse and sat down on the bank of the lotus-pond.

3.190.8 Then, as he lay there, he heard the sweet sound of singing.

3.190.9 Hearing it, he thought: 'I see no human presence here — whose singing can this be?'

3.190.10 Then he saw a maiden of supremely beautiful appearance, gathering flowers and singing.

3.190.11 Then she walked around close to the king.

3.190.12 The king said to her: 'O lovely one, whose are you?'

3.190.13 She replied: 'I am a maiden.'

3.190.14 The king said to her: 'I desire you.'

3.190.15 Then the maiden said: 'You can win me only on one condition — not otherwise.'

3.190.16 The king asked her what the condition was.

3.190.17 Then the maiden said: 'Water must never be shown to me.'

3.190.18 The king said 'Very well', united with her, and dwelt together with her.

3.190.19 As the king sat there, his army followed step by step; seeing the king, they surrounded him and stood guard.

3.190.20 The king, comforted, went with her in a covered litter, and reaching his own city he lived privately sporting with her alone, seeing nothing else.

3.190.21 Then the chief minister asked the women who attended close to him: 'What purpose is being served here?'

3.190.22 Those women said: 'We observe something unprecedented — no water is brought here.'

3.190.23 Then the minister had a grove made without water, with noble trees bearing many roots, flowers, and fruits, and approaching the king in private said: 'This grove is magnificent and waterless — it is well to take pleasure here.'

3.190.24 At his words, he entered that grove together with the queen. One day, sporting with her in that beautiful grove, he became excessively worn out by hunger and thirst and saw a jasmine bower.

3.190.25 Entering it with his beloved, the king saw a well built with a smooth plaster floor, filled with clear water.

3.190.26 And seeing it, he stood with the queen on its very bank.

3.190.27 Then the king said to the queen: 'Please, descend into the water of the well.'

3.190.28 Hearing his words, she descended and plunged into the well and did not rise again.

3.190.29 The king searched for her but did not find her.

3.190.30 He even had the well drained, and seeing a frog at the mouth of a rat-hole, furious he commanded: 'Let a slaughter of all frogs be carried out; whoever seeks favour from me should approach me with the gift of dead frogs.'

3.190.31 Then, as the terrible slaughter of frogs was being carried out in all directions, fear seized all the frogs; terrified, they reported the whole event to the king of frogs.

3.190.32 Then the king of frogs, wearing the garb of an ascetic, approached the king.

3.190.33 Approaching him, he said: 'Do not, O king, fall under the sway of anger. Be gracious — you ought not to slay frogs who have committed no offense.'

3.190.34 'Do not seek to kill the frogs; restrain your rage, O Acyuta. And in this regard two verses will be cited for you: the pride of wealth wanes for people who are ignorant.'

3.190.35 'Promise that, even upon encountering them again, you will not loose your anger. You have already done enough wrong — what, indeed, is to be gained by killing the frogs?'

3.190.36 To him speaking thus, the king — his soul overwhelmed with grief for his beloved — replied: 'I cannot forgive this. I will kill them. By these evil-souled creatures my beloved was devoured; the frogs are in every way deserving of death. You should not, O learned one, obstruct me.'

3.190.37 He, hearing that speech, with senses and mind distressed, said: 'Be appeased, O king. I am Āyus, king of the frogs. That daughter of mine is named Suśobhanā. This is her bad conduct — many kings have been deceived by her before.'

3.190.38 The king said to him: 'It is she I desire; let her be given to me.'

3.190.39 Then her father gave her to the king, and said to her: 'Serve this king obediently.'

3.190.40 He said to his daughter: 'Because you have deceived kings, your offspring will be hostile to Brahmins, on account of your untruthfulness.'

3.190.41 The king, having received her, his heart bound by the virtues of their union as if he had obtained sovereignty over the three worlds, with a voice trembling with tears of joy, bowing down and honoring the king of frogs, said: 'I have been blessed.'

3.190.42 And the king of frogs, having taken leave of his son-in-law, departed as he had come.

3.190.43 After some time, three princes were born to that king by her — Śala, Dala, and Bala. Then, in due course, the father consecrated the eldest, Śala, in the kingdom, and with resolute mind departed to the forest for austerities.

3.190.44 Once, Śala went hunting, and having sighted a deer, gave chase in his chariot.

3.190.45 He said to the charioteer: 'Drive me swiftly!'

3.190.46 The charioteer, addressed thus, said to the king: 'Do not pursue it further — this deer cannot be caught by you, even if the two Vāmya horses were yoked to your chariot.'

3.190.47 Then the king said to the charioteer: 'Tell me about these Vāmya horses — or I will kill you!'

3.190.48 So addressed, he, frightened by the king's threat and fearful of Vāmadeva's curse, told the king: 'The two Vāmya horses belong to the sage Vāmadeva — they are swift as thought.'

3.190.49 The king then said to him as he was speaking: 'Go to Vāmadeva's hermitage!'

3.190.50 Going to Vāmadeva's hermitage, he said to the sage: 'Venerable one, a deer I have wounded is fleeing; I would recover it — please grant me the two Vāmya horses.'

3.190.51 The sage said to him: 'I will give you the two Vāmya horses; but once your purpose is accomplished, they must be promptly returned to me.'

3.190.52 He received those two horses, took leave of the sage, and set off with the Vāmya-yoked chariot toward the deer; and as he went, he said to the charioteer: 'These two horse-gems are unfit for Brahmins — they are not to be returned to Vāmadeva.'

3.190.53 Having said this and recovered the deer, he returned to his own city and kept the horses in the inner stables.

3.190.54 Then the sage reflected: 'This young prince, having found a fine pretext, enjoys himself and does not return them to me. Alas, how grievous!'

3.190.55 Having resolved in his mind, after a month had passed he said to his disciple: 'Go, O Ātreya, and tell the king: if it has served your purpose, return the teacher's two Vāmya horses.'

3.190.56 He went and spoke thus to the king.

3.190.57 The king replied to him: 'Such treasures as these are the mount of kings — Brahmins are not worthy of them. Besides, what need do Brahmins have of horses? Let him go away in peace.'

3.190.58 He went and reported thus to the teacher.

3.190.59 Hearing that disagreeable speech, Vāmadeva, his soul overwhelmed with anger, himself went to the king and pressed him for the horses; but the king did not give them.

3.190.60 Vāmadeva said: 'Return my two Vāmya horses, O king — your purpose has been accomplished, which none other could have done. Let not Varuṇa slay you with his terrible nooses, he who stands between the Brahmin and the Kṣatriya orders.'

3.190.61 The king said: 'Two well-behaved and thoroughly tamed bullocks — that is the mount of Brahmins, O Vāmadeva. On them ride wherever you wish, O great sage — Vedic meters carry the likes of you.'

3.190.62 Vāmadeva said: 'Vedic meters do carry the likes of me in that other world, O king — in whatever forms they exist there. But in this world, this is my conveyance, and the conveyance of others like me, O king.'

3.190.63 The king said: 'Let four donkeys carry you, or the finest mules, or yellow horses — on them go wherever you will. This is the mount of a Kṣatriya. Know that my two Vāmya horses are not yours.'

3.190.64 Vāmadeva said: 'They call this the terrible vow of a Brahmin, O king — that one who is maintained here alive by this: let great iron demons of fearful form, with sharp spears, carry you in four directions.'

3.190.65 The king said: 'Those who know you as a Brahmin capable of slaying with word, mind, or deed — let them cast you down here together with your disciples, driven by my command, bearing sharp spears and swords.'

3.190.66 Vāmadeva said: 'No sanctions constrain Brahmins, O king — neither by word, nor by mind, nor by deed. But one who thus pursues Brahmā-knowledge through austerity, knowing it fully, by that he becomes the highest while he lives.'

3.190.67 Mārkaṇḍeya said: 'O king, when Vāmadeva had spoken thus, rākṣasas of fearsome form rose up; being struck down by them — spear in hand — that king then cried out these words aloud:

3.190.68 "O Brahmin, whether the Ikṣvākus, or Dala, are subject to me, or even other common folk — I will not release Vāmadeva's two Vāmya horses. Those of dharmic character do not act in such a way."'

3.190.69 Speaking thus, that lord of the earth was slain by the demons and fell quickly to the ground. Then, knowing the king to be slain, the Ikṣvākus consecrated Dala as king.

3.190.70 Then the Brahmin Vāmadeva, going there into the kingdom, spoke these words: 'Dala, O king, what belongs to Brahmins must be given — this is seen as such in all the codes of dharma.'

3.190.71 'If you fear unrighteousness, O lord of men, give me the two Vāmya horses right now today.' Hearing these words of Vāmadeva, that king spoke to his charioteer in fury:

3.190.72 'Bring me at once one of my arrows of peculiar form, smeared with poison and ready to hand — one by which Vāmadeva, when struck, may lie down, mauled by dogs in a pitiful state.'

3.190.73 Vāmadeva said: 'I know, O lord of men, your son ten years of age, born of the queen — named Śyenajit. Him, driven by my command, slay promptly, your own dear one, with dreadful arrows.'

3.190.74 Mārkaṇḍeya said: 'O king, addressed thus by Vāmadeva, the arrow, blazing with sharp power, was released and slew the prince in the inner chamber. Hearing this, Dala also spoke these words:

3.190.75 "O Ikṣvākus, behold — I shall do what is dear to you; today I shall smite and kill this Brahmin. Bring me another blazing sharp arrow — O lords of earth, behold my valor today!"'

3.190.76 Vāmadeva said: 'That terrible arrow, smeared with poison, which you are now fitting against me — you will not be able to release that best of arrows or even to nock it, O lord of men.'

3.190.77 The king said: 'O Ikṣvākus, look — I am seized! Truly I cannot release this arrow, nor can I bring myself to destroy it. Let Vāmadeva live long!'

3.190.78 Vāmadeva said: 'Touch the queen with this arrow — from that sin you will be released.'

3.190.79 Mārkaṇḍeya said: 'The king then did as instructed. Then the princess spoke to the sage: "O Vāmadeva, as befits the situation, I, spending each day united with him, have praised him to Brahmins, ever seeking kind words — may I thereby, O Brahmin, attain the world of merit."'

3.190.80 Vāmadeva said: 'You have saved the royal family, O bright-eyed one. Choose a matchless boon — I grant it to you. Rule over your own kindred, O princess — and also over the great and blameless Ikṣvāku kingdom.'

3.190.81 The princess said: 'I choose but one boon, O Lord — let my husband be freed today from his sin. Bless him together with his sons and kinsmen with auspiciousness. This is the boon I have chosen, O foremost of twice-born ones.'

3.190.82 Mārkaṇḍeya said: 'Hearing the princess's words, O foremost of Kurus, the sage said, "So be it." Then the king became joyful, and bowing, he gave the two Vāmya horses to him.

3.191.1 Vaiśaṃpāyana said: The sages and the Pāṇḍavas questioned Mārkaṇḍeya: 'Is there anyone elder than yourself?'

3.191.2 He said to them: 'Indeed there was a royal sage named Indradyumna whose merit was exhausted and who fell from the triple heaven with the words: "Your fame has been cut off." He came to me and asked: "Do you, sir, know me?"'

3.191.3 'I said to him: "We are not alchemists who undertake the accomplishment of our purposes through torment of the body."

3.191.4 '"There is on the Himālayas an owl named Prākārakarṇa — if he might know you. The Himālaya is at a great distance; there that one dwells."'

3.191.5 'He, having become a horse, carried me there where the owl was.'

3.191.6 'Then that royal sage questioned him: "Do you know me, sir?"'

3.191.7 'He, meditating for a moment, said to him: "I do not know you, sir."'

3.191.8 'The royal sage Indradyumna, thus addressed, again said to that owl: "Is there anyone elder than yourself?"'

3.191.9 'Addressed thus, he said to him: "Indeed there is a lake called Indradyumna-saras; in it a heron named Nāḍījaṅgha dwells — he is elder than I. Ask him."'

3.191.10 'Then Indradyumna, taking me and the owl, went to that lake where the heron named Nāḍījaṅgha was.'

3.191.11 'He was asked by us: "Do you, sir, know King Indradyumna?"'

3.191.12 'So addressed, he reflected for a moment and said: "I do not know King Indradyumna."'

3.191.13 'Then he was asked by us: "Is there anyone else elder than yourself?"'

3.191.14 'He said to us: "Indeed, in this very lake there lives a tortoise named Akūpāra — he is elder than I. If he could perhaps recognize this king, we should ask that Akūpāra."'

3.191.15 'Then the heron informed the tortoise Akūpāra: "We have a purpose in mind — we wish to ask you something; please come here for a moment."'

3.191.16 'Hearing this, the tortoise rose from that lake and came to where we were standing on the bank of that lake.'

3.191.17 'And when he had come, we asked him: "Do you, sir, know King Indradyumna?"'

3.191.18 'He, meditating for a moment, his eyes filled with tears, his heart agitated, trembling, nearly senseless, with joined palms said: "How could I not know him? For he had previously offered me as a gift a thousand times in fire-altar sacrifices; and this lake was made by the cows given as gifts at his southern rites when they passed over the land; and here I have been living."'

3.191.19 'Then, immediately upon hearing what was spoken by the tortoise, a divine chariot appeared from the world of the gods.'

3.191.20 'And voices were heard addressed to Indradyumna: "Your heaven is ready — occupy the station that befits you. You are glorious. Go without anxiety."'

3.191.21 'The renown of meritorious deeds touches both heaven and earth; as long as that fame endures, so long is a man spoken of.'

3.191.22 'One whose ill-fame is spoken of in the world — whatever being it may be — falls into the lowest realms for as long as that utterance continues to be spoken.'

3.191.23 'Therefore a man should be of virtuous conduct in the world to the utmost degree; abandoning sinful conduct, he should take refuge in dharma alone.'

3.191.24 'Hearing this, the king said: "Wait a moment while I restore these two elders to their proper places."'

3.191.25 'He restored me, Prākārakarṇa, and the owl each to their proper places, and then, his purpose accomplished, took that same vehicle and attained his rightful station.'

3.191.26 'This was experienced and witnessed by me as a long-liver' — so Mārkaṇḍeya said to the Pāṇḍavas.

3.191.27 The Pāṇḍavas, pleased, said: 'Well done — it is excellent that you restored King Indradyumna, who had fallen from the heavenly world, once again to his own place in heaven.'

3.191.28 Then he said to them: 'Moreover, was not the royal sage Nṛga, sinking in hell, rescued from that dire state by Kṛṣṇa, son of Devakī, and again restored to heaven?'

3.192.1 Vaiśaṃpāyana said: Yudhiṣṭhira, the dharma-king, O bull of the Bhārata lineage, questioned Mārkaṇḍeya — great through austerities, long-lived, and without blemish.

3.192.2 'Known to you, O knower of dharma, are the gods, dānavas, and rākṣasas; the various royal lineages and the eternal sages' lineages — nothing in this world is unknown to you, O foremost of the twice-born.'

3.192.3 You know the divine story, O sage, of humans, serpents, and demons. I wish to hear it narrated in truth, O twice-born one.

3.192.4 The unconquered Ikṣvāku known as Kuvalāśva — how did he come to be called Dhundhumāra through that strange reversal of name?

3.192.5 I wish to know this in truth, O best of the Bhārgava line — how the name of the wise Kuvalāśva became thus reversed.

3.192.6 Mārkaṇḍeya said: Very well, I shall tell you. Listen, O king Yudhiṣṭhira — hear this most righteous tale of Dhundhumāra.

3.192.7 How that Ikṣvāku king, Kuvalāśva, lord of the earth, came to be called Dhundhumāra — hear that, O lord of the earth.

3.192.8 There was a great sage of fame, O dear one, called Uttaṅka, O Bhārata — his hermitage stood in the pleasant sandy desert wastes, O Kaurava.

3.192.9 Uttaṅka, O great king, practiced severe and arduous austerities for many groups of years, O lord, desiring to propitiate Viṣṇu.

3.192.10 Pleased with him, the blessed Lord came to grant him a vision in person. And the sage, bowing as soon as he saw him, praised him with various hymns.

3.192.11 By you, O god, all creatures together with gods, asuras, and humans, stationary and moving beings likewise, Brahmā, the Vedas, and all that is knowable — all have been created, O greatly radiant one.

3.192.12 Your head is the sky, O god; your two eyes are the moon and sun; your breath is the wind; your splendor is fire, O Acyuta; your arms are all the directions; your belly is the great ocean.

3.192.13 Your thighs are the mountains, O god; the ether is your navel, O Madhusūdana; your feet are the divine earth; your body hair is the herbs and plants.

3.192.14 Indra, Soma, Agni, Varuṇa — gods, asuras, and great serpents — bowing, attend upon you, praising you with various hymns.

3.192.15 All beings are pervaded by you, O lord of the worlds. Great sages with mighty spiritual power, the yogins, praise you.

3.192.16 When you are pleased the world is well; when you are wrathful there is great fear. You alone are the remover of all fears, O supreme Person.

3.192.17 You bring happiness to gods, humans, and all beings. With three strides, O god, you reclaimed the three worlds; and by you the destruction of the prosperous asuras was accomplished.

3.192.18 Through your strides the gods attained supreme liberation, and the lords of the Daityas met their defeat when you were wrathful, O greatly radiant one.

3.192.19 You indeed are the creator and destroyer of all beings here in every way. Having propitiated you, the gods prosper in happiness on every side.

3.192.20 Thus praised, O Hṛṣīkeśa, by the great-souled Uttaṅka, Viṣṇu said to Uttaṅka: "I am pleased — choose a boon."

3.192.21 Uttaṅka said: This itself is boon enough for me, that I have seen Hari — the eternal, divine Person, the creator and lord of the universe.

3.192.22 Viṣṇu said: I am pleased with your freedom from greed and your devotion, O best of twice-born ones. You must certainly receive a boon from me, O brahmin, O twice-born one.

3.192.23 Being thus urged to choose a boon by Hari, Uttaṅka then, with joined palms, requested a boon, O best of the Bhārata line.

3.192.24 "If you are pleased with me, O blessed one whose eyes resemble lotuses, may my mind ever abide in dharma, truth, and self-restraint; and may there be constant devotional practice toward you, O great lord."

3.192.25 Viṣṇu said: All this shall indeed come to pass for you by my grace, O twice-born one. A yoga power shall be revealed to you by which, once yoked to it, you shall accomplish a great task for the three worlds of the celestials.

3.192.26 A great demon named Dhundhu is performing terrible austerities for the destruction of the worlds. Hear now who will slay him.

3.192.27 A lord of the earth shall arise, known as Bṛhadaśva. His son, pure and self-controlled, is known as Kuvalāśva.

3.192.28 That best of kings, relying on my yogic power and at your command, O sage among brahmins, shall become Dhundhumāra — the slayer of Dhundhu.

3.192.29 Mārkaṇḍeya said: Having thus spoken to Uttaṅka, Viṣṇu disappeared.

3.193.1 Mārkaṇḍeya said: When Ikṣvāku passed away, O king, Śaśāda obtained this earth — a man of supreme righteousness, he became king in Ayodhyā.

3.193.2 Śaśāda's heir was the mighty Kākutstha. Kākutstha's son was Anenas, and Pṛthu was the son of Anenas.

3.193.3 Vishvagashva was the son of Pṛthu; from him was born Ārdrā. Yuvanāśva was Ārdrā's son, and Śrāvasta was his own son.

3.193.4 King Shravastaka was born, by whom the city of Shravasti was built. The heir of Śrāvasta was the greatly powerful Bṛhadaśva. Bṛhadaśva's son in turn is known as Kuvalāśva.

3.193.5 Kuvalāśva had twenty-one thousand sons — all of them deeply versed in the sciences, powerful, and difficult to approach in battle.

3.193.6 Kuvalāśva surpassed his father in virtues. In due time, therefore, Bṛhadaśva consecrated him to the kingdom, O great king — that heroic and supremely righteous Kuvalāśva.

3.193.7 Having transferred royal sovereignty to his son, the wise lord of the earth Bṛhadaśva, destroyer of foes, departed to a forest grove for ascetic practice.

3.193.8 Then Uttaṅka the foremost of twice-born ones heard, O Yudhiṣṭhira, O king, that the royal sage Bṛhadaśva was setting forth to the forest.

3.193.9 The great-spirited Uttaṅka, of immense soul and vast splendor, met that best of men — the best of all who know weapons — and stopped him.

3.193.10 Uttaṅka said: You must still perform the duty of protection. Please do so. By your grace, O king, may we dwell free from distress.

3.193.11 For the earth, O king, protected by you, great-souled one, will be free from distress. You should not go to the forest.

3.193.12 For great dharma is seen in the protection of subjects here in this world — it is not seen in that manner in the forest. Let not such a thought arise in you.

3.193.13 Such dharma as this — of protecting subjects, which was formerly practiced by royal sages — is not found anywhere else, O lord of kings. Subjects must be protected by the king; you should protect them.

3.193.14 For I am unable to practice austerities free from distress, O king, near my hermitage in the level sandy desert wastes.

3.193.15 There is a sea filled with sand, known as Ujjānaka — vast in extent across many yojanas and long across many yojanas.

3.193.16 There dwells a terrible lord of demons, of mighty valor and prowess — the son of Madhu and Kaiṭabha, known as Dhundhu — dreadfully fierce.

3.193.17 He dwells inside the earth, O king, of immeasurable might. Having slain him, O great king, you may then go to the forest.

3.193.18 He lies in austerity, practicing terrible penance for the destruction of the worlds, for the ruin of the thirty gods and of the worlds, O king.

3.193.19 He is invulnerable to gods, to Daityas, to Rākṣasas, to serpents, to Yakṣas, and to Gandharvas on every side, O king — having obtained a boon from the grandfather of all the worlds.

3.193.20 Destroy him — good fortune to you! Let your mind not be otherwise. You shall attain great, eternal, imperishable, and enduring fame.

3.193.21 As that fierce one lies sleeping, hidden within the sand, at the end of each year his breath begins to move — and then the earth shakes along with its mountains, forests, and groves.

3.193.22 By the wind of his breath, a great cloud of dust is hurled up, covering the path of the sun. For seven days the earth quakes, with sparks flying, with flames and smoke — most terrible.

3.193.23 Because of that, O king, I cannot remain in my own hermitage. Destroy him, O king of kings, out of desire for the welfare of the worlds. Let the worlds be at peace this day, once that demon is slain.

3.193.24 You alone are capable of his destruction — this is my conviction. And Viṣṇu shall augment your splendor with his own splendor.

3.193.25 And a boon was given to me by Viṣṇu formerly in regard to his slaying: that the Vaiṣṇava splendor shall enter that lord of the earth who will slay that fierce and mighty demon, difficult to approach.

3.193.26 Absorbing that splendor — hard to bear on earth — O king of kings, slay that evil Daitya of fierce prowess.

3.193.27 For the greatly splendid Dhundhu cannot be consumed with little splendor, O protector of the earth — not even in a hundred years.

3.194.1 Mārkaṇḍeya said: That royal sage, the unconquered one, thus addressed by Uttaṅka, then spoke to Uttaṅka with joined palms, O best of the Kauravas.

3.194.2 "Your coming to me, O brahmin, shall not be in vain. This son of mine, O blessed one, known as Kuvalāśva —

3.194.3 "— steadfast and swift in action, unequaled in valor on earth — he shall surely do all that you desire. There is no doubt."

3.194.4 "Send me forth, O brahmin, surrounded as I am by all my heroic sons with arms like iron clubs. I have now laid down my weapons."

3.194.5 Told "So be it" by the sage of immeasurable splendor, the royal sage directed his son to serve the great-souled Uttaṅka with the words "Let it be done," and departed to the excellent forest.

3.194.6 Yudhiṣṭhira said: Who is this demon, O blessed one, of great valor, O wealth of austerities? Whose son is he, or whose grandson? I wish to know this.

3.194.7 Such a mighty demon — I have not heard of him, O wealth of austerities. I wish to know this fully in truth, O blessed one, O greatly wise one, O wealth of austerities, in detail.

3.194.8 Mārkaṇḍeya said: Hear all this, O king, exactly as it occurred, O lord of men. At that time, in the terrible universal ocean, when stationary and moving things had perished, when all beings had disappeared, O bull of the Bhārata line —

3.194.9 — the eternal, imperishable Person, the source of all beings, the blessed Viṣṇu slept alone upon a bed of water, on the great coils of the serpent Śeṣa of immeasurable splendor.

3.194.10 The blessed Acyuta Hari, maker of the worlds and greatly fortunate one, embraced this earth with the great coils of the serpent.

3.194.11 From the navel of that sleeping god there issued forth a lotus brilliant as the sun, and therein was born the Grandfather himself — Brahmā, teacher of the worlds — on that lotus resplendent as sun and moon.

3.194.12 He of four Vedas, four forms, and likewise four faces — unapproachable through his own power, of great strength and valor.

3.194.13 Then after some time, two demons of exceeding valor — Madhu and Kaiṭabha — beheld Lord Hari.

3.194.14 Lying on a divine couch, on the serpent's coils, greatly resplendent, extending across many yojanas in breadth and many yojanas in length.

3.194.15 Wearing a crown and the Kaustubha gem, clad in yellow silk garments, blazing with beauty, splendor, and form, O king — equal to a thousand suns, wonderful and beyond comparison to behold.

3.194.16 There was great astonishment in Madhu and Kaiṭabha at that time, seeing also the Grandfather on the lotus, he whose eyes resemble lotuses.

3.194.17 Then those two began to terrify Brahmā of immeasurable energy. As the greatly famous Brahmā was being terrified repeatedly by those two, he shook the lotus stalk — and thereby Keśava awakened.

3.194.18 Then Govinda saw the two demons of exceeding valor. Seeing those two, the god said: "Welcome to you both, O mighty ones. I shall grant you both a choice boon, for delight arises in me."

3.194.19 Those two great demons of mighty valor laughed and replied together to Hṛṣīkeśa, O great king — to Madhusūdana.

3.194.20 "You choose a boon from us, O god — we are boon-givers, O best of gods. We grant a boon to you — speak it without hesitation."

3.194.21 The blessed one said: "I accept the boon, O heroes, and the desired boon from me is this: you two are endowed with valor — there is no man equal to you two.

3.194.22 "Let you two, truly valorous, submit to being slain by me. This is the wish I desire to fulfill, for the welfare of the worlds."

3.194.23 Madhu and Kaiṭabha said: "We have never spoken an untruth before — certainly not in casual matters; how then otherwise? Know us to be devoted to truth and dharma, O supreme Person.

3.194.24 "In strength, beauty, valor, and equanimity — there is no one equal to us two; nor in dharma, austerity, giving, or in character, courage, and self-control.

3.194.25 "A great flood is approaching us, O Keśava. Fulfill what was spoken — for time is difficult to transgress.

3.194.26 "We desire this of you, O god — let one thing be done by you, O lord: let our slaying take place in this unobstructed open sky, O best among the gods."

3.194.27 We shall both become your sons, O beautiful-eyed one. This is the boon chosen, O God; know it thus, O best among the gods.

3.194.28 The Lord said: So be it. I shall do exactly this; all of it shall come to pass.

3.194.29 Mārkaṇḍeya said: Then Govinda, the slayer of Madhu, reflected and found no unoccupied spot — neither on earth nor in heaven.

3.194.30 Then, O king, the best of gods, the greatly glorious Madhusūdana, seeing his own thighs unsubmerged, severed the heads of Madhu and Kaiṭabha there with his sharp-edged discus.

3.195.1 Mārkaṇḍeya said: The son of those two was Dhundhu by name, of great energy and great splendour. He performed great austerities, possessed of mighty valour and prowess.

3.195.2 He stood on one foot, emaciated, his veins protruding. Brahmā, pleased, gave him a boon, and he asked for a boon, O lord.

3.195.3 "May I be invincible to gods, dānavas, yakṣas, serpents, gandharvas, and rākṣasas — this is the boon I have chosen."

3.195.4 "So be it; go," said the Grandfather to him. Thus addressed, he touched the Grandfather's feet with his head and departed.

3.195.5 Then Dhundhu, of mighty valour and prowess, having obtained the boon, remembering the slaying of his fathers, attacked Viṣṇu.

3.195.6 The wrathful Dhundhu, having conquered the gods together with the gandharvas, again and again oppressed all the gods and Viṣṇu greatly.

3.195.7 That ocean filled with sand is known as Ujjānaka. Coming to that region, O bull of the Bhāratas, the evil-souled one oppressed with utmost force the hermitage of Uttaṅka, O lord.

3.195.8 There, having gone underground and concealed within the sand, Dhundhu, son of Madhu and Kaiṭabha, of terrible prowess,

3.195.9 lay sleeping, sustained by the power of his austerities, for the destruction of the worlds, near the hermitage of Uttaṅka, breathing out flames of fire.

3.195.10 At this very time, King Kuvalāśva, accompanied by his retinue, army, and conveyances, attended by thousands of mighty warriors,

3.195.11 twenty-one thousand sons, the crusher of foes, went together with Uttaṅka to the abode of that Dhundhu.

3.195.12 Then the Lord Viṣṇu entered him with his radiance, at Uttaṅka's bidding, out of desire for the welfare of the worlds.

3.195.13 When that invincible one set forth, a great sound arose in heaven: "This glorious prince shall become Dhundhumāra."

3.195.14 The gods showered him on all sides with divine flowers, and the celestial kettledrums sounded of their own accord.

3.195.15 A cool wind blew at the departure of that wise one, purifying the earth, and the lord of the gods rained down.

3.195.16 In the sky, O Yudhiṣṭhira, the celestial chariots of the gods became visible right there where the great asura Dhundhu was.

3.195.17 The great sages, filled with eagerness to see the battle of Kuvalāśva and Dhundhu, together with the gods and gandharvas, watched.

3.195.18 Invigorated by the energy of Nārāyaṇa, O descendant of the Kurus, that king quickly went in all directions with those sons.

3.195.19 King Kuvalāśva caused the sandy ocean to be dug; and indeed in that ocean of sand, by the sons of Kuvalāśva,

3.195.20 after digging for seven days, the mighty Dhundhu was seen. His body, vast and terrible, concealed within the sand, blazed like the sun in its energy, O bull of the Bhāratas.

3.195.21 Then, O great king, O tiger among kings, Dhundhu lay sleeping, turned toward the western quarter, blazing like the fire of universal dissolution.

3.195.22 Surrounded on all sides by the sons of Kuvalāśva, he was rushed upon and struck with sharp arrows, clubs, pestles, halberds, iron bars, javelins, and bright sharp swords.

3.195.23 Struck thus, the mighty one arose in great fury, and in his rage consumed their various weapons.

3.195.24 Vomiting fire from his mouth comparable to the fire of the end of time, he burned all the king's sons with his own energy.

3.195.25 With the fire born from his mouth, enraged, as if overturning the worlds, O tiger among kings, in an instant — just as Kapila the lord had in former times burned the sons of Sagara in his fury — that too seemed like a wonder.

3.195.26 When they were burned by the fire of his wrath, O best of the Bhāratas, the greatly energetic King Kuvalāśva approached that awakened great-souled one, who was like another Kumbhakarṇa.

3.195.27 From his body, O great king, much water flowed abundantly; then the king, that yogi, absorbed that fiery energy made of water, O king, and by yoga extinguished the fire with water.

3.195.28 Then the king burned the demon of cruel valour with the Brahmā-weapon, O best of the Bhāratas, for the sake of fearlessness for all the worlds.

3.195.29 Having burned that great demon, the enemy of the gods, with his weapon, the royal sage Kuvalāśva, slayer of foes, like another lord of the three worlds, thenceforth became known by the name Dhundhumāra — "slayer of Dhundhu."

3.195.30 Then, told "choose a boon" by all the delighted gods together with the great sages, he stood with joined palms, bowed down, exceedingly joyful, O king, and spoke these words:

3.195.31 "May I give wealth to the foremost brahmins, and may I be unconquerable by enemies; may friendship with Viṣṇu be mine, and non-injury to all beings; may there be constant delight in righteousness, and an eternal dwelling in heaven."

3.195.32 "So be it" — thus was that king told by the delighted gods, by the sages together with the gandharvas, and by the wise Uttaṅka.

3.195.33 Having honoured that king with various blessings, the gods and the great sages then departed to their own abodes.

3.195.34 Three of his sons remained surviving, O Yudhiṣṭhira: Dṛḍhāśva, Kapilāśva, and Candrāśva, O Bhārata. From them, O king, descended in succession the great-souled Ikṣvāku kings.

3.195.35 Thus was Dhundhu the daitya, of great valour, son of Madhu and Kaiṭabha, slain by that Kuvalāśva, O excellent one.

3.195.36 And King Kuvalāśva became known as Dhundhumāra, endowed with that name along with its qualities from that time forth.

3.195.37 All of this that you asked me has been narrated — the celebrated tale of Dhundhumāra, famous by reason of his deeds.

3.195.38 This holy narrative, which is also a glorification of Viṣṇu — whoever hears it shall be righteous-souled and shall have sons.

3.195.39 He becomes long-lived and steadfast upon hearing it at the sacred days; nor does he encounter any fear of disease, freed from fever.

3.196.1 Vaiśaṃpāyana said: Then King Yudhiṣṭhira, the best of the Bhāratas, asked Mārkaṇḍeya of great brilliance a question on dharma most difficult to answer.

3.196.2 "I desire to hear, O Lord, the supreme greatness of women as narrated by you, O brahmin, and the subtle dharma as it truly is."

3.196.3 "For directly visible, O brahmin-sage, O excellent one, are the gods — the sun and moon, wind, earth, and fire."

3.196.4 "Father and mother, O Lord, and cows too, O excellent one, and whatever else is ordained — all that too, O joy of the Bhṛgu line."

3.196.5 "I regard all of these as like a teacher; and devoted wives — the service of chaste women to their husbands seems difficult to me."

3.196.6 "Pray tell us the greatness of chaste wives, O lord, O sinless one — those who, restraining the entire host of the senses, controlling the mind, and regarding their husband as a god, remain steadfast."

3.196.7 "O Lord, this seems difficult to me, O master: the service of women toward their fathers and mothers, and toward their husbands, O brahmin."

3.196.8 "Indeed I see nothing more difficult than the most severe dharma of women — what women of good conduct, O brahmin, perform with constant reverence. Alas, both fathers and mothers perform what is difficult."

3.196.9 "And those women who are faithful to one husband, who speak the truth, who carry a child in the womb for ten months — women who, brought together in time, what is more wonderful than that?"

3.196.10 "Facing the greatest peril and unequalled pain, women bring forth sons with great suffering, O lord, and nourish them too with great love, O best of brahmins."

3.196.11 "And those who, engaged in all the harsh duties, blameless, always perform their own duty — that too I consider difficult."

3.196.12 "Tell me truly also the practice of the kṣatriya dharma, O brahmin. Dharma is very difficult to attain, O brahmin, by the cruel-natured and evil-souled."

3.196.13 "This I desire, O Lord, O best among those who know questions, to hear from the best of the Bhṛgu lineage. I am eager to attend upon you, O one of good vows."

3.196.14 Mārkaṇḍeya said: Well then, I shall narrate all of this question most difficult to answer, truly, O best of the Bhāratas. Listen to me as I speak.

3.196.15 "Some regard the mother as equal to, dear child, and others regard fathers; the mother does what is hard, she who nurtures offspring."

3.196.16 "Through austerities, worship of the gods, salutation, forbearance, and by rites and means, fathers strive for sons."

3.196.17 "Thus, having with great hardship obtained a son so difficult to get, they always think, O hero: 'How will this one turn out?'"

3.196.18 "Both father and mother hope from their sons, O Bhārata, for glory, fame, prosperity, offspring, and dharma as well."

3.196.19 "He who fulfils that hope of theirs is truly the knower of dharma. He whose father and mother are always pleased — both here and hereafter his glory and dharma are eternal."

3.196.20 "There is no sacrifice for women, nor any śrāddha, nor any fast. But she who renders service to her husband — by that she attains heaven."

3.196.21 "Regarding this topic, O king Yudhiṣṭhira, listen attentively to the fixed dharma of devoted wives."

3.197.1 Mārkaṇḍeya said: There was a certain excellent brahmin, a student of the Vedas, rich in austerity, an ascetic, virtuous in conduct, named Kauśika, O Bhārata.

3.197.2 That best of brahmins studied the Vedas together with their limbs and Upaniṣads. He stood at the foot of a certain tree, reciting the Vedas aloud.

3.197.3 A crane settled in the tree above him, and it dropped its excrement upon the brahmin.

3.197.4 Looking up at it, the brahmin became angry and glared at it. Utterly overcome by wrath, he stared at that crane.

3.197.5 Cursed by the brahmin's angry gaze, it fell to the ground. Seeing the crane fallen, drained of life, unconscious, the brahmin was filled with compassion and lamented for it.

3.197.6 "I have done a wrongful deed, overcome by the force of passion and hatred" — saying this repeatedly, the learned one went to the village to beg alms.

3.197.7 Moving through the respectable households of the village, O bull of the Bhāratas, he entered the very household where he had formerly begged.

3.197.8 Saying "Give!" and begging, he was told "Wait" by a woman there, while the housewife was performing the cleansing of her vessels.

3.197.9 In the meantime, O king, O best of the Bhāratas, her husband suddenly arrived, greatly afflicted by hunger.

3.197.10 But that virtuous woman, seeing her husband, set aside that brahmin and gave water for washing feet, water for sipping, and a seat to her husband.

3.197.11 The dark-eyed one bowed reverently and served her husband with food, eatables, and very sweet words.

3.197.12 She always ate the remnants of her husband's meal, O Yudhiṣṭhira, and she regarded her husband as a god, ever following the mind of her husband.

3.197.13 Neither in deed nor in mind did she transgress him; she neither overate nor drank excessively; devoted to him with all her heart, she was intent on serving her husband.

3.197.14 Of good conduct, pure, capable, devoted to the welfare of the household — whatever was the welfare of her husband, she constantly pursued that.

3.197.15 Always intent on serving gods, guests, servants, and likewise mother-in-law and father-in-law, with senses ever restrained.

3.197.16 Then she, the bright-eyed one, while engaged in serving her husband, saw the brahmin standing there waiting for alms, and remembered him.

3.197.17 Ashamed, that noble and glorious woman, O best of the Bhāratas, took alms and went out to the brahmin.

3.197.18 The brahmin said: What is this, O beautiful lady? You told me to wait, and having kept me waiting, you have not dismissed me. Why?

3.197.19 Mārkaṇḍeya said: Seeing the brahmin burning with anger, blazing as it were with his own fiery energy, that virtuous woman, O lord of men, spoke conciliatory words.

3.197.20 "Please forgive me, O brahmin. My husband is my great deity; he came weary and hungry and I attended to him."

3.197.21 The brahmin said: Are brahmins not greater? You have made your husband greater than brahmins! Though living in the householder's dharma, you disrespect brahmins.

3.197.22 Even Indra bows to them — how much more so ordinary mortals on earth! You are haughty; you do not know, you have not heard the words of the elders. Brahmins, like fire, could burn even the earth itself.

3.197.23 The woman said: I do not disrespect brahmins, those wise ones who are equal to the gods. Forgive me this offence, O brahmin, O sinless one.

3.197.24 I know the power of brahmins and the great fortune of those wise ones. The ocean, once undrinkable, was made saline in anger by one of them.

3.197.25 Likewise the fire of wrath of those sages of blazing austerities and purified souls — that fire does not cool even today in the Daṇḍaka forest.

3.197.26 Because of contempt for brahmins, the wicked and cruel great asura Vātāpi was digested upon encountering the sage Agastya.

3.197.27 Many such feats of those who speak of Brahman are heard of, O brahmin. Both the wrath and the grace of great souls are immeasurably vast.

3.197.28 Yet in this transgression, O sinless brahmin, you should forgive me. The dharma of serving one's husband — that is what appeals to me, O twice-born.

3.197.29 Among all deities, my husband is my supreme deity. Without discrimination I shall perform my duty toward him, O best of twice-born.

3.197.30 See, O brahmin, what fruit comes from devoted service to one's husband — for I know that you burnt the crane in rage.

3.197.31 Anger is the enemy dwelling within the body of men, O best of twice-born. The gods know as a true brahmin the one who abandons anger and delusion.

3.197.32 The one who speaks truth here, who satisfies his teacher, who does not injure though injured — him the gods know as a brahmin.

3.197.33 The one who has conquered the senses, is devoted to dharma, is intent on self-study, is pure, and has desire and anger under control — him the gods know as a brahmin.

3.197.34 The one who regards all the world as equal to himself, who knows dharma, who is wise, and who is devoted to all dharmas — him the gods know as a brahmin.

3.197.35 The one who teaches, studies, sacrifices, officiates at sacrifice, and gives according to his ability — him the gods know as a brahmin.

3.197.36 The twice-born who lives as a student of the Vedas, who studies them and is diligent in self-study — him the gods know as a brahmin.

3.197.37 One should proclaim the good of brahmins and speak truth among them; the mind of those who speak thus takes no delight in falsehood.

3.197.38 The wealth of a brahmin, they say, is self-study, self-restraint, uprightness, and the eternal subduing of the senses, O best of twice-born. Those who know dharma declare truth and uprightness to be the highest dharma.

3.197.39 The eternal dharma is hard to know, yet it is established in truth. Dharma has scripture as its authority — such is the teaching of the elders.

3.197.40 Dharma is seen in many forms and is indeed subtle, O best of twice-born. You too are a knower of dharma, devoted to self-study and pure — yet in my opinion, O venerable one, you do not truly know dharmas in their essence.

3.197.41 A hunter who serves his mother and father, speaks truth, and has his senses under control lives in Mithilā — he will teach you the dharmas. Go there; may it be well with you and may you go as you please, O best of twice-born.

3.197.42 You should forgive whatever excess I may have said, O blameless one, for women are inviolable to all those who know dharma.

3.197.43 The brahmin said: I am pleased with you; may it be well with you, O beautiful one, and my anger is gone. The reproach you gave me is my supreme good. May you be blessed. I shall go and accomplish this, O radiant one.

3.197.44 Mārkaṇḍeya said: Dismissed by her, that brahmin Kauśika went out and returned to his own dwelling, blaming himself, O best of men.

3.198.1 Mārkaṇḍeya said: Having reflected on that wonder and on all the woman had said, that brahmin, blaming himself, appeared as one who had committed a fault.

3.198.2 Reflecting on the subtle course of dharma he then said: "One must have faith. I shall go to Mithilā."

3.198.3 "In that city dwells a hunter who is self-realized and a knower of dharma, they say — a man rich in austerity. I shall go to him this very day to ask about dharma."

3.198.4 Thus having resolved in his mind, faithful to the woman's words, convinced by the incident of the crane and by her righteous and auspicious words, he set out for Mithilā filled with eager curiosity.

3.198.5 Passing through forests, villages, and cities, he then came to Mithilā, well protected by Janaka.

3.198.6 It was filled with embankments of dharma, filled with sacrifices and festivals, beautiful, graced with towers and gateways, adorned with houses and enclosing walls.

3.198.7 Entering that delightful city surrounded by many mansions, well-stocked with many commodities, and with broad well-laid-out streets,

3.198.8 Filled with horses, chariots, elephants, and many vehicles, thronged with cheerful and well-fed people, always bustling with festivity,

3.198.9 That brahmin, passing through and seeing all its varied affairs, asked after the righteous hunter, and he was pointed out to him by the brahmins there.

3.198.10 Going there he saw that austere man stationed in the midst of a meat-market, selling venison and buffalo flesh. Because of the crowd of buyers, the brahmin stood apart to one side.

3.198.11 But the hunter, knowing that the brahmin had arrived, rose up quickly with respect and came to where the brahmin was seated alone.

3.198.12 The hunter said: I salute you, O venerable one. Welcome to you, O best of twice-born. I am the hunter — may it be well with you. What shall I do? Command me.

3.198.13 "I know all of it — that you were told by the devoted wife to go to Mithilā, and the purpose for which you have come here."

3.198.14 Mārkaṇḍeya said: Hearing those words of his, that brahmin was greatly delighted. The twice-born reflected: "This is the second wonder."

3.198.15 "This place is not a fitting place for you," the hunter told the brahmin. "Let us go home, O venerable one, if it pleases you, O sinless one."

3.198.16 "Very well," the brahmin replied with great joy. Placing the brahmin ahead of him, the hunter went toward his home.

3.198.17 And entering the pleasant house, the best of twice-born was honored with a seat, and received water for his feet and for rinsing his mouth.

3.198.18 Then, seated comfortably, he spoke to the hunter: "This occupation does not seem fitting for you, it appears to me. I am deeply grieved, dear friend, by your dreadful occupation."

3.198.19 The hunter said: This is the work appropriate to my lineage, inherited from my fathers and forefathers. I live in my own dharma. Do not be angry with me, O twice-born.

3.198.20 I maintain the occupation ordained by the Creator from the beginning. And I serve with care my parents, the two elders, O best of twice-born.

3.198.21 I speak truth, I do not slander, I give according to my ability, and I live on what remains after providing for gods, guests, and servants.

3.198.22 I do not revile anything, I do not blame the more powerful. The deed done pursues the doer — that is karma from the past, O best of twice-born.

3.198.23 Agriculture, cattle-keeping, and trade are the livelihood of people in this world; also the science of governance and the threefold knowledge of the Vedas — by these the worlds exist.

3.198.24 Service is prescribed for the shudra, agriculture for the vaishya, battle for the kshatriya; celibacy, austerity, sacred chants, and truth always for the brahmin.

3.198.25 The king governs his subjects in accordance with dharma; those who are devoted to their own duties — and those who transgress their proper duties — he sets back on their own occupations.

3.198.26 One should always fear kings, for they are lords of their subjects. They slay those who transgress their duties, as hunters with arrows slay their prey.

3.198.27 In Janaka's realm, O brahmin-sage, there is no one transgressing his duty; all four castes are devoted to their own dharmas, O best of twice-born.

3.198.28 This king Janaka places even a misbehaving son under punishment if he deserves it, and likewise does not neglect the virtuous man.

3.198.29 The king whose conduct is well ordered sees all things through dharma. Prosperity, sovereignty, and the rod of justice belong to kshatriyas, O best of twice-born.

3.198.30 For kings through their own dharma seek abundant prosperity, and the king indeed becomes the protector of all the castes.

3.198.31 O brahmin, I do not myself slay the boars and buffaloes — they are killed by others, O brahmin-sage. I only sell them always.

3.198.32 I do not eat meat; I approach my wife only in her season. I am always fasting and I eat only at night, O twice-born.

3.198.33 Even a man who has been of bad character can become virtuous; and even one addicted to harming living beings can again become righteous.

3.198.34 Through the transgressions of kings, great dharma becomes confused, adharma increases, and likewise the subjects intermingle.

3.198.35 Dwarfs, hunchbacks, those with large heads, eunuchs, the blind, the deaf, and those with hanging ears are born — from the unrighteousness of kings the decline of subjects always follows.

3.198.36 This king Janaka sees all things through dharma, always favoring his subjects who are each devoted to their own dharma.

3.198.37 Both those who praise me and those who blame me — I satisfy all people through well-measured conduct.

3.198.38 Those who live by their own dharma and those kings who enjoy accordingly — those who are capable and diligent do not depend on anyone for their livelihood.

3.198.39 Constant giving of food according to one's ability, forbearance, steadfastness in dharma, honor given as befits each person, and compassion toward all beings — virtues of mortals rest nowhere in a person except through generosity.

3.198.40 One should shun false speech, should do what is pleasing without being asked, and should not abandon dharma out of desire, anger, or hatred.

3.198.41 One should not be excessively overjoyed at the pleasant nor burn in distress at the unpleasant; one should not be bewildered in financial difficulties, nor should one abandon dharma.

3.198.42 If there is some other better course of action, one should not practice what is different from it. Whatever is auspicious — on that should one fix oneself.

3.198.43 One should not be wicked in return for wickedness; one should always be a good person. The wicked one who wishes to do evil is slain by his own self.

3.198.44 This is the conduct of the wicked, of sinners acting wickedly — those who think there is no dharma and who mock the pure. Those without faith in dharma perish — there is no doubt.

3.198.45 The wicked man is always puffed up like a great inflated water-skin; the speech of the foolish and arrogant is without substance. He reveals his inner self like the sun reveals its form by day.

3.198.46 A fool does not shine in the world by self-praise alone; even one who is without physical grace but has acquired learning shines forth.

3.198.47 Not speaking ill of anyone, not lauding oneself — no one who is endowed with virtues is seen to be prominently visible on the earth.

3.198.48 One who is tormented by wrongful action is freed from sin; resolving "I will not do this again," one is freed from the second offence.

3.198.49 By whatever action one is freed here from sin, O best of twice-born — thus, O brahmin, this teaching is seen throughout the dharma scriptures.

3.198.50 Sins formerly committed here in ignorance — one of virtuous character destroys them afterward. O brahmin, dharma drives away from men that which they do in sin and negligence here.

3.198.51 Having done wrong, a person should think "I am not that self" and should only desire to do good, being faithful and free from malice.

3.198.52 He who exposes the faults of the virtuous as one exposes the holes in a garment — if such a person, having done evil, turns toward the good, he is freed from all sins, as the moon is freed from great clouds.

3.198.53 Just as the sun rising dispels all darkness, so one who abides in virtue is freed from all sins.

3.198.54 Know that greed alone is the seat of all sins, O best of twice-born. The greedy and the poorly learned commit sin; those who follow unrighteousness under the guise of righteousness are like wells covered with grass.

3.198.55 For them, self-restraint and purifications are mere talk cloaked in dharma; everything may be found in them, yet the conduct of the righteous is exceedingly rare.

3.198.56 Mārkaṇḍeya said: Then that brahmin, most learned, asked the Dharma-Hunter: 'How may I know the conduct of the righteous, O best of men? Tell me truly, O hunter of great wisdom, exactly as it is.'

3.198.57 The hunter said: Sacrifice, charity, austerity, the Vedas, and truth, O best of twice-born — these five are always the purifications found in the conduct of the righteous.

3.198.58 Those who have subdued desire and anger, who have renounced pretense, greed, and dishonesty, who are satisfied with dharma alone — they are the righteous, honored by the righteous.

3.198.59 For those devoted to sacrifice and self-study there is no transgression; and observance of right conduct is indeed the second mark of the righteous.

3.198.60 Service to the teacher, truthfulness, freedom from anger, and charity — these four, O brahmin, are always present in the conduct of the righteous.

3.198.61 Fixing one's mind on righteous conduct and establishing oneself therein in every way, the satisfaction one obtains cannot be had by any other means.

3.198.62 The secret teaching of the Veda is truth; the secret teaching of truth is self-restraint; the secret teaching of restraint is renunciation — these are always present in the conduct of the righteous.

3.198.63 Those persons deluded in intellect who revile dharma travel the wrong path; even one who follows such people is harmed.

3.198.64 But those who are righteous, well-controlled, devoted to the knowledge of scripture and renunciation, who have mounted the path of dharma and are devoted to truth and righteousness —

3.198.65 — such persons endowed with righteous conduct restrain the highest intellect; established in the teaching of their preceptors, steadfast, they perceive dharma and its true purpose.

3.198.66 Abandon atheists, those who transgress boundaries, the cruel, and those fixed in sinful thought; taking refuge in wisdom, associate instead with the righteous.

3.198.67 Making fortitude your boat, cross the river of the five senses crowded with the demons of desire and greed, and traverse the difficult passages of existence.

3.198.68 Dharma accumulated gradually through the yoga of wisdom becomes great; attachment to righteous conduct in the virtuous is like whiteness in a garment.

3.198.69 Non-violence, truthful speech, and the highest good of all beings — non-violence is the supreme dharma, and it is established in truth; when one establishes oneself in truth, all one's activities proceed rightly.

3.198.70 Truth alone is most weighty when practiced in the conduct of the righteous; the conduct of the good is indeed dharma, and the good are known by their conduct.

3.198.71 Whatever is the nature of a creature, it experiences that very nature; the sinful soul, lacking self-mastery, incurs the faults of anger, desire, and the like.

3.198.72 Whatever undertaking is joined with justice is remembered as dharma; misconduct indeed is adharma — this is the teaching of the righteous.

3.198.73 Those who do not become angry, who do not envy, who are free from ego and jealousy, who are upright and endowed with tranquility — they possess the conduct of the righteous.

3.198.74 Those accomplished in the three Vedas, the pure, those of good character, the high-minded, those devoted to serving their teachers, the self-controlled — they too possess righteous conduct.

3.198.75 Of those of undepressed spirit who practice difficult austerities and are honored by their own deeds, even the harshness of their deeds completely disappears.

3.198.76 Seeing that wondrous, ancient, eternal, and immovable good conduct as dharma through dharma, the wise attain heaven.

3.198.77 Those who are believers, free from pride, who honor the twice-born community, who are endowed with learning and good conduct — such righteous ones are bound for heaven.

3.198.78 The supreme dharma declared in the Vedas, the other in the law-treatises, and that practiced by the righteous — these are the threefold marks of dharma.

3.198.79 Mastery of the sciences, immersion in sacred fords, forbearance, truthfulness, straightforwardness, and purity — these are demonstrations of righteous conduct.

3.198.80 Those who are compassionate toward all beings, always devoted to non-violence, who never speak harshly — such good people are always dear to the twice-born.

3.198.81 Those who know the ripening of the accumulated fruits of both auspicious and inauspicious deeds — they are the righteous, honored by the righteous.

3.198.82 Endowed with justice and virtue, desiring the good of all worlds, the pure good ones who have conquered heaven are established on the true path.

3.198.83 Those who give, who share equitably, who show grace to the wretched, who are compassionate toward all beings — they are the righteous, honored by the righteous.

3.198.84 Those worthy of universal honor, rich in learning, and also the ascetics who are ever given to charity — they attain pleasant worlds and prosperity here as well.

3.198.85 Even at cost of hardship to their spouse and dependents, the good who gather with the good give beyond their means.

3.198.86 Seeing the way of the world, dharma, and what is beneficial for the self, the good who live in this manner flourish for endless years.

3.198.87 Non-violence, truthful speech, gentleness, uprightness, absence of malice, freedom from excessive pride, modesty, forbearance, self-restraint, and tranquility —

3.198.88 — those who are wise and steadfast, compassionate toward all beings, free from desire and hatred — they are the good ones, honored by the world.

3.198.89 They declare only three steps to be the unsurpassed conduct of the good: do no harm to anyone, always give, and always speak the truth.

3.198.90 The good who are compassionate everywhere, who know compassion, who go along here fully contented on the righteous, supreme path — great-souled ones of righteous conduct whose dharma is firmly established.

3.198.91 Freedom from envy, forbearance, peace, contentment, pleasant speech, and the abandonment of desire and anger — these are the practice of righteous conduct.

3.198.92 Those endowed with learning through action, who tirelessly follow dharma, always practice the unsurpassed path of the good, which is righteous conduct.

3.198.93 Ascending the palace of wisdom and observing great masses of deluded people, and beholding the various activities of the world, O best of twice-born — the very sinful deeds among those are exceedingly meritorious, O best of the twice-born.

3.198.94 All this has been told to you, O brahmin, to the best of my wisdom and learning, placing foremost the virtues of righteous conduct, O bull among twice-born.

3.199.1 Mārkaṇḍeya said: Then the Dharma-Hunter spoke to the brahmin, O Yudhiṣṭhira: 'That I indeed perform a terrible occupation — of this there is no doubt.'

3.199.2 'But fate is powerful, O brahmin; what was done in a former life is hard to overcome; this fault of action arises from sin committed in a former life. And in overcoming this fault, O brahmin, I am indeed striving.'

3.199.3 'What has been ordained by fate in a former life — a killer may become the mere occasion for it; we are indeed only the occasion for this action, O best of twice-born.'

3.199.4 'The flesh of those we slay and sell, O brahmin — dharma may arise even for them through its enjoyment and consumption, through the honoring of gods, guests, servants, and ancestors.'

3.199.5 'Herbs, plants, cattle, deer, and birds have become food and the like for the world — this too is heard in the Vedic teaching.'

3.199.6 'By offering his own flesh, the forbearing king Śibi, son of Uśīnara, attained the very rare heaven, O best of twice-born.'

3.199.7 'In the royal kitchen of Rantideva in former times, O brahmin, two thousand animals were slaughtered daily.'

3.199.8 'Because Rantideva always gave food with meat, incomparable fame accrued to that king, O best of twice-born; at the four-monthly festivals animals were always slaughtered.'

3.199.9 '"The sacred fires too desire meat" — this also is heard in Vedic teaching. In sacrifices, O brahmin, animals are always slaughtered by twice-born; consecrated by mantras, those animals too are said to attain heaven.'

3.199.10 'If the sacred fires had never desired meat in former times, O brahmin, flesh would not have been food for anyone at all, O best of twice-born.'

3.199.11 'Even here the rule has been stated by sages regarding the eating of meat: one who always eats after offering to gods and ancestors, duly and with faith according to the rule, is not defiled by that eating.'

3.199.12 '"One becomes a non-meat-eater in this way" — this also is heard in Vedic teaching; a brahmin who approaches his wife only in the fertile season is a celibate student.'

3.199.13 'Having considered truth and untruth, a rule is stated here as well: in former times, human flesh was eaten by king Saudāsa who was overwhelmed by a curse. What do you think of that here, O brahmin?'

3.199.14 'Considering this my own duty, I do not abandon it, O best of twice-born; knowing it as what was determined in a former life, I live by this occupation.'

3.199.15 'For one who abandons his own duty, adharma is seen here; but one who is devoted to his own duty — that is dharma, this is the certainty.'

3.199.16 'The action ordained in a former life does not release the embodied being; this rule of the Creator has been seen in many ways in the determination of karma.'

3.199.17 'A wise person engaged in cruel occupation must consider: how may I perform auspicious deeds? How may I be freed from defeat? The determination of that terrible karma may arise in many ways.'

3.199.18 'In charity, in truthful speech, in service to my teacher, and in honoring the twice-born — I am always devoted to dharma; from excessive speech and excessive pride I have withdrawn, O best of twice-born.'

3.199.19 'People think agriculture is good, yet great violence is considered inherent in it — those who plow with plows kill many creatures dwelling in the earth and many other living beings. What do you think of that here?'

3.199.20 'The grain seeds they speak of — rice and the rest, O best of twice-born — all these are living beings. What do you think of that here?'

3.199.21 'Humans attack and kill cattle too and eat them; and they also cut down trees and plants, O brahmin.'

3.199.22 'Many living beings are found in trees and fruits as well, and many also in water — what do you think of that here?'

3.199.23 'All this universe, O brahmin, is pervaded with living beings sustained by life; fish devour fish — what do you think of that here?'

3.199.24 'Beings live upon beings in many ways, O best of twice-born; living creatures eat one another — what do you think of that here?'

3.199.25 'While walking about, humans kill many living beings dwelling on the ground with their feet, O brahmin — what do you think of that here?'

3.199.26 'Even sitting and lying down they kill living beings in many ways, and so do those possessed of knowledge and science — what do you think of that here?'

3.199.27 'All this — sky and earth alike — is possessed by living beings; and out of ignorance they harm one another — what do you think of that here?'

3.199.28 'What was declared as non-violence by astonished men in former times — who, while living in this world, does not do harm, O best of twice-born? Considering much, there is truly no one in this world who is non-violent.'

3.199.29 'The ascetics devoted to non-violence, O best of twice-born, do commit harm; but through effort theirs becomes ever less.'

3.199.30 'Invisible persons born in good families, endowed with great virtues, after performing very terrible deeds, truly feel no shame.'

3.199.31 'Friends do not see other friends rightly, nor do enemies see enemies rightly; they do not rightly observe those who behave properly.'

3.199.32 'Kinsmen do not rejoice with kinsmen in prosperity; and the foolish who fancy themselves learned even revile their teachers.'

3.199.33 'Much in the world is seen to be inverted, O best of twice-born — unrighteousness mingled with righteousness — what do you think of that here?'

3.199.34 'Much of various kinds can be said about deeds in the realm of dharma and adharma; but one who is devoted to his own duty shall attain great fame.'

3.200.1 Mārkaṇḍeya said: The Dharma-Hunter then spoke skillfully once more, O Yudhiṣṭhira — that best among all upholders of dharma spoke thus to the foremost of brahmins:

3.200.2 'It has been said by elders that dharma has the Vedas as its authority; the course of dharma is subtle, with many branches and of unbounded scope.'

3.200.3 'In a life-threatening situation and at a wedding, an untruth may be spoken; and an untruth may become truth, and truth itself may become untruth.'

3.200.4 'What is supremely beneficial to beings — that is held to be truth; what produces the contrary is adharma. Observe the subtlety of dharma.'

3.200.5 Whatever inauspicious or auspicious action a man performs, O best of twice-born, he must inevitably reap that fruit — there is no doubt in this matter.

3.200.6 When he falls into adversity, the fool bitterly reviles the gods; he does not recognize that the faults in his own actions are to blame.

3.200.7 The deluded man, deceitful and fickle, O best of twice-born — when the reversal of pleasure and pain overtakes him, neither wisdom nor good conduct nor even manliness can save him.

3.200.8 If the fruit of a man's actions depended on no one else, then whatever desire he harbored he would attain that very desire exactly as he wished.

3.200.9 Yet men who are self-restrained, capable, and intelligent are seen to be fruitless, cast aside despite all their efforts.

3.200.10 Another man, ever engaged in harming creatures and deceiving the world, lives here in comfort with ease.

3.200.11 Prosperity approaches one man who sits doing nothing; another who works tirelessly never attains what he seeks.

3.200.12 After worshipping the gods and performing austerities, miserly men greedy for sons see born from their wombs — carried ten months — children who disgrace the family.

3.200.13 Others are born into abundant wealth, grain, and enjoyments accumulated by their ancestors, having obtained those very auspicious blessings.

3.200.14 The diseases of human beings are indeed born of their actions — there is no doubt here. They are afflicted by mental anguish and bodily ailments just as small animals are hunted by hunters.

3.200.15 And yet those diseases are warded off by skillful physicians skilled in compounding medicines — just as animals are held at bay by hunters, O twice-born.

3.200.16 There are those who have the means to enjoy but, afflicted by digestive disorders, cannot eat — behold this, O best among upholders of dharma.

3.200.17 Others, possessed of great physical strength, struggle greatly, and only with difficulty do they obtain their food, O best of twice-born.

3.200.18 Thus this world, overwhelmed by delusion and sorrow, is again and again swept away like a current and carried off by something more powerful.

3.200.19 If sovereign mastery were truly within reach, none would die, none would grow old, all would fulfill every desire, and none would ever face what is unwished.

3.200.20 Everyone strives to rise higher and higher in the world and exerts himself according to his capacity — yet things do not turn out that way.

3.200.21 Many are seen who share the same birth-star and auspicious signs, yet great inequality of result is observed at the junctures of their actions.

3.200.22 No one is master of seizing things by his own will alone, O brahmin, O best of good men — the fulfillment of ordinary actions is seen to depend on something else.

3.200.23 As this scriptural teaching holds, O brahmin: the self is indeed eternal, while the body in this world is impermanent for all living beings.

3.200.24 When the body is destroyed, the body perishes indeed; but the self migrates elsewhere, bound by the bonds of its accumulated karma.

3.200.25 The brahmin said: How is the self eternal, O best among upholders of dharma? I wish to know this truth — tell me, O best among those who speak truthfully.

3.200.26 The hunter said: There is no destruction of the self when the body dissolves; the fools who say 'it dies' speak falsely. The self departs, having passed through the body; the dissolution of the body is as nothing compared to the self.

3.200.27 For another does not eat the fruit of an action that has been done; the very doer himself experiences pleasure and pain. Whatever action has been done by him, he reaps that — there is no destruction of what has been done.

3.200.28 Those of sinful disposition may become meritorious, and best among men may become sinners — a man here is accompanied by his own actions, and is reborn shaped by them.

3.200.29 The brahmin said: How does conception in the womb occur? How do merit and demerit operate? How does one go to auspicious or inauspicious births, O good one?

3.200.30 The hunter said: This action connected with the planting of the embryo is observed here — I will explain it to you briefly and quickly, O best of twice-born.

3.200.31 Just as one who has accumulated provisions is born again, the doer of good is born in auspicious wombs, and the doer of evil in evil wombs.

3.200.32 By auspicious conduct one attains divinity; by mixed actions one becomes human; by deluding means one goes to lower births; and by sinful deeds one descends further.

3.200.33 Constantly assailed by the sufferings of birth, death, and old age, and cooked in the cycle of existence by the faults he himself has made, man wanders on.

3.200.34 Having passed through thousands of animal births and through hell itself, souls revolve in this cycle, bound by the bonds of karma.

3.200.35 The creature, suffering after death on account of its own various actions, obtains a low birth for the purpose of counteracting that suffering.

3.200.36 Then again it undertakes new and manifold actions, and is cooked anew by them — just as a sick man who eats harmful food suffers again.

3.200.37 Perpetually tormented yet calling itself free from pain and naming its state 'happiness,' and because its bondage never ceases even with the rise of new actions, it wanders through samsara like a wheel, experiencing many sufferings.

3.200.38 But if one has dissolved its bonds and is purified in its actions, it attains the worlds of the meritorious — having gone there, it grieves no more.

3.200.39 One who commits evil and lives evilly never reaches the end of sin; therefore one should strive to perform meritorious deeds and shun transgression.

3.200.40 One who is free from envy and grateful cultivates only the auspicious; such a man attains happiness, dharma, wealth, and heaven.

3.200.41 For the man of culture, self-controlled, disciplined, with mastered soul and wise — his sustenance is unobstructed, both in this world and the next.

3.200.42 One should live by the dharma of the good, conduct one's actions as the learned do, and seek one's livelihood without causing distress to the world, O twice-born.

3.200.43 For there are learned men, well-versed in scripture, who have attained wisdom; by living according to one's own dharma, action in the world remains without confusion.

3.200.44 The wise man delights in dharma and lives by dharma; with the wealth obtained through dharma, O best of twice-born, he waters its very root and perceives the virtues therein.

3.200.45 In this way he becomes righteous of soul and his mind grows serene; content among kindly people, he rejoices both here and hereafter.

3.200.46 Sound, touch, form, desired fragrances, and lordly power — all these he obtains; the wise know this to be the fruit of dharma, O good man.

3.200.47 Having obtained the fruit of dharma, he is not satisfied, O great twice-born; and in that dissatisfaction he takes up dispassion with the eye of knowledge.

3.200.48 The man whose eye is wisdom does not here conform to any fault; he becomes dispassionate as he wishes, yet does not abandon dharma.

3.200.49 Having seen the world to be of a perishing nature, he strives toward the renunciation of all things; then he strives toward liberation — not by indirect means but by the direct path.

3.200.50 Thus he takes up dispassion, abandons sinful action, becomes righteous, and attains supreme liberation.

3.200.51 Austerity is the highest good for a living being; its root is tranquility and self-restraint. By that one attains all the desires that the mind wishes for.

3.200.52 By the restraint of the senses, by truth, and by self-control, one attains the supreme state of Brahman, O best of twice-born.

3.200.53 The brahmin said: What are those that are called the senses, O you of firm vows? How is their restraint to be practiced, and what is the fruit of that restraint?

3.200.54 And how does one attain the fruit thereof, O best among upholders of dharma? I desire to know this dharma in truth, O you who are deeply righteous.

3.201.1 Mārkaṇḍeya said: Thus addressed by the brahmin, O Yudhiṣṭhira, the dharma-hunter replied to the brahmin accordingly — hear that, O lord of men.

3.201.2 The hunter said: For the purpose of knowing, the mind of human beings first sets itself in motion; having obtained its object, it then indulges in desire and anger, O best of twice-born.

3.201.3 Then for that very purpose it strives and undertakes great action; it constantly pursues the habituation of desired forms and fragrances.

3.201.4 From that arises passion, and immediately after it hatred; from that arises greed, and immediately after it delusion.

3.201.5 Of one overwhelmed by greed and struck down by passion and hatred, the intellect does not arise toward dharma; he performs dharma only through pretense.

3.201.6 He practices dharma by pretense, he takes pleasure in wealth by pretense; when wealth is acquired through pretense, O best of twice-born, the intellect delights in that very thing and then desires to commit sin.

3.201.7 Even when restrained by friends and by learned men, O best of twice-born, he speaks a reply connected to scripture, invoking scripture to justify himself.

3.201.8 Adharma in three forms grows in him out of the fault of passion: he thinks sin, speaks sin, and commits sin.

3.201.9 For one who has turned toward adharma, good virtues perish; and those who are of like character come to enjoy his friendship — those who commit evil actions.

3.201.10 By this he obtains misery and is struck down in the hereafter — thus one becomes of sinful soul. Now hear from me the gaining of dharma.

3.201.11 But he who by wisdom foresees these very faults from the outset, who is skilled in pleasure and pain and frequents the company of the virtuous — through association with good beginnings, his intellect is born toward the ways of dharma.

3.201.12 The brahmin said: You speak dharma that is true and pleasant — there is no other speaker of it like you. Of divine splendor and exceeding greatness, you seem to me truly a sage.

3.201.13 The hunter said: Brahmins are indeed the most fortunate; they are the forefathers who partake first always. A wise man should with all his soul do what pleases them in the world.

3.201.14 What pleases them I will tell you, O best of twice-born — having paid homage to the brahmins, learn from me the knowledge born of Brahman.

3.201.15 This entire universe, wholly unconquerable in every respect, O brahmin, has the great elements as its soul; there is nothing higher than this.

3.201.16 The great elements are: space, wind, fire, water, and earth — and sound, touch, form, taste, and smell are their qualities.

3.201.17 All of their qualities operate mutually on one another; each carries forward the qualities of the one preceding it — all in succession among the three modes of being.

3.201.18 The sixth is named consciousness — it is called the mind; the seventh is the intellect; and after that comes the ego-sense.

3.201.19 And the five senses, along with rajas, sattva, and tamas — this is the group of seventeen known by the name of the unmanifest.

3.201.20 Perfectly enveloped by all the objects of the senses here, both manifest and unmanifest, this is the twenty-fourth — the principle composed of both manifest and unmanifest. All this has been declared to you; what more do you wish to hear?

3.202.1 Mārkaṇḍeya said: Thus addressed by the dharma-hunter, O Bhārata, that brahmin then spoke once more a discourse that increases the joy of the mind.

3.202.2 The brahmin said: O best among those who know dharma, those five great elements of which they speak — tell me properly the qualities of each of the five individually.

3.202.3 The hunter said: Earth, water, fire, wind, and space — all have qualities exceeding one another; I will tell you their qualities.

3.202.4 Earth has five qualities, O brahmin, and water has four; fire has three qualities, and space and wind each have two — or rather three between them.

3.202.5 Sound, touch, form, taste, and smell as the fifth — these five qualities of earth are richest in qualities compared to all others.

3.202.6 Sound, touch, form, and taste — O best of twice-born, O brahmin, O you of excellent vows, these are proclaimed to be the qualities of water.

3.202.7 Sound, touch, and form — these three are the qualities of fire. In wind there are sound and touch; in space, sound alone.

3.202.8 These fifteen qualities, O brahmin, abide in the five elements — they are present in all beings, in whom the worlds are grounded. They do not transgress one another, and their conjunction brings well-being, O twice-born.

3.202.9 But when the moving and unmoving beings enter into a state of imbalance, then the embodied soul in the course of time mounts another body.

3.202.10 In succession they perish, and in succession they are born; here and there the elements composed of the five great ones are seen — by which this entire world, of moving and unmoving things, is enveloped.

3.202.11 Whatever is produced by the senses is known as the manifest; that which is beyond the grasp of the senses and is apprehended only through its marks is to be understood as the unmanifest.

3.202.12 These senses each grasp their respective objects — sound and the rest — and when the embodied being supports them here, he undergoes austerity.

3.202.13 He sees the Self spread through the world and the world within the Self; the knower of the near and far, though engaged, sees all beings.

3.202.14 For one who sees all beings in all conditions at all times, who has become Brahman, no association with the inauspicious can arise.

3.202.15 For one who has transcended the affliction rooted in knowledge and born of delusion, the world is seen by the light of the intellect on the path of what is to be known.

3.202.16 The wise Lord declared: the living being is without beginning or end, self-originated, eternally imperishable, incomparable, and formless — all this that you, O brahmin, ask me about has its root in austerity.

3.202.17 The senses are indeed everything — both heaven and hell; when restrained they lead to heaven, when let loose they lead to hell.

3.202.18 The entire discipline of yoga consists in the restraint of the senses; this is indeed the root of all austerity and likewise the root of all hell.

3.202.19 Through indulgence of the senses one falls into fault without doubt; by restraining those same senses, one thereafter attains perfection.

3.202.20 One who achieves mastery over the six ever-present senses within the self — that conqueror of the senses is not bound by sins, still less by misfortunes.

3.202.21 The body of a person is seen as a chariot; they say the Self is the driver and the senses are the horses — the skilled one, vigilant with well-trained and disciplined horses, travels comfortably like a wise charioteer.

3.202.22 The steadfast one who holds the reins of the six ever-present and turbulent senses within the self would be the supreme charioteer.

3.202.23 For senses let loose on their tracks like horses, one should exercise steadiness in charioteering; by steadiness one will certainly conquer them.

3.202.24 When the mind follows along with the roving senses, it carries away one's intellect as the wind carries away a boat upon the waters.

3.202.25 One who is resolute and studious in those six matters wherein people go astray from delusion when fruits arrive — that one obtains the fruit born of meditation.

3.203.1 Mārkaṇḍeya said: O Bhārata, when the Dharma-Hunter had thus spoken on subtle matters, that brahmin, with concentrated mind, asked once more about something subtle.

3.203.2 The brahmin said: Tell me accurately and in truth about the qualities of sattva, rajas, and tamas as they truly are, explaining them correctly to me as I ask here.

3.203.3 The hunter said: Come, I shall tell you what you ask of me — know the qualities of these separately as I speak.

3.203.4 Among these, tamas is characterized by delusion and rajas by agitation; sattva, because it is abundant in luminosity, is called the highest here.

3.203.5 Abounding in ignorance, bewildered, prone to sleep, unconscious, dim-sighted, overwhelmed by darkness, wrathful, and slothful — such is the tamasic person.

3.203.6 One who is verbose, scheming, attached, envious, inquisitive, O seer among brahmins, arrogant and proud — such is the rajasic person.

3.203.7 Abounding in luminosity, steadfast, without excessive curiosity, free from envy, not given to anger, wise and self-restrained — such a person is sattvic.

3.203.8 But when the sattvic person, being fully awakened, is troubled by worldly conduct and comes to understand what is to be understood, he turns away in disgust from worldly behavior.

3.203.9 For the form of dispassion arises first; the ego-sense becomes soft, and whatever straightforwardness there is becomes serene.

3.203.10 Thereafter all the pairs of opposites within him mutually subside; and no restraint whatsoever is needed for him anywhere.

3.203.11 For one born in the womb of a shudra who abides in good qualities, O brahmin, the state of a vaishya arises, and likewise the state of a kshatriya.

3.203.12 For one who lives in straightforwardness, brahminhood arises. All those qualities have been described — what more do you wish to hear?

3.203.13 The brahmin said: When the bodily fire meets the earthly element, how does it exist? And how does the wind function through the particular cavities of the body?

3.203.14 Mārkaṇḍeya said: O Yudhiṣṭhira, this question raised by the brahmin — the hunter expounded it to that great-souled brahmin.

3.203.15 The hunter said: The fire, taking up residence in the head, protects the body; the vital breath, operating in both the head and the fire, stirs into action — all that has been, all that is, and all that shall be is established in the vital breath.

3.203.16 That very one is the best among beings — we worship the light of Brahman; that living being is the Self of all beings, the eternal Person; mind, intellect, ego-sense, and the objects of beings — he is all that.

3.203.17 Thus here he is everywhere sustained by the vital breath; behind it, the equalized breath, each taking up its own course.

3.203.18 At the base of the bladder and in the rectum, the fire takes up residence; the downward breath, carrying urine and feces, moves in rotation.

3.203.19 That one breath which operates in the three — in effort, action, and strength — those who know the inner self call it the udana breath.

3.203.20 The breath lodged in every joint throughout the body of human beings is designated the vyana breath.

3.203.21 The fire spread through the bodily elements, stirred by the wind, runs throughout, processing the essences, the elements, and the humors.

3.203.22 Through the confluence of the vital breaths, their joint action arises; the heat, which is to be known as the fire, digests the food of the embodied beings.

3.203.23 The prana and vyana breaths, concentrated between the apana and udana, together with them at their station, cause the fire to digest properly.

3.203.24 And its extent reaches to the anus, which is thus called the guda; from that arise the channels in all the vital breaths of the embodied.

3.203.25 The vital breath that carries the force of fire is repelled at the end of the rectum; coming upward again, it once more projects the fire upward.

3.203.26 The stomach of cooked food lies below the navel; above it stands the stomach of raw food; in the center of the navel, all the vital breaths are established.

3.203.27 All ten channels, flowing from the heart sideways, upward, and downward, carry the essences of food, impelled by the vital breaths.

3.203.28 This is the path of yogins by which they reach the Supreme — the steadfast ones who have mastered the posture of exhaustion place the Self in the crown of the head. Thus the prana and apana breaths are spread through all embodied beings.

3.203.29 Know that which has eleven modifications as its nature and is assembled from an accumulation of fractions — know it as the embodied one, eternally characterized by a self won through action.

3.203.30 The fire that is ever established in that one, placed as if in a cooking vessel — know that Self as eternally characterized by a self won through yoga.

3.203.31 The divine one who is established in that, like a drop of water on a lotus — know that knower of the field as eternally characterized by a self won through renunciation.

3.203.32 Know rajas, sattva, and tamas as belonging to the individual soul; know the individual soul as the quality of the self, and know the self as partaking of the Supreme Self.

3.203.33 They call the quality of the individual soul conscious; it acts and causes everything to act. Beyond that, the knowers of the field declare: the one who fashioned the seven worlds.

3.203.34 Thus the Self of beings does not manifest in all beings; yet it is seen by those who know knowledge, through a subtle, penetrating intellect.

3.203.35 Through the serenity of the mind one destroys both good and evil karma; with a serene self, established in the Self, one experiences happiness and eternity.

3.203.36 The mark of serenity is this: as a satisfied person sleeps pleasantly, or as a lamp kindled by a skilled hand burns in a windless place.

3.203.37 Constantly yoking the mind in the early and late watches of the night, eating lightly, with a purified soul, seeing the Self through the Self—

3.203.38 —he sees with the lamp of the mind, as with a lit lamp; having seen the Self as free from self, he is then liberated.

3.203.39 By all means, the restraint of greed and anger — this is considered the most purifying of sacrifices; austerity is indeed the crossing over.

3.203.40 Always protect austerity from anger, protect prosperity from envy, protect knowledge from honor and dishonor, and protect the self from heedlessness.

3.203.41 Non-cruelty is the supreme dharma; forgiveness is the supreme strength; self-knowledge is the supreme knowledge; the vow of truth is the supreme vow.

3.203.42 The utterance of truth is better; truth as knowledge brings welfare; that which is supremely beneficial to all beings — that is considered the highest truth.

3.203.43 One for whom all undertakings are always free from the bonds of desire, one for whom everything is offered in renunciation — that one is a true renunciant and truly wise.

3.203.44 That from which not even a guru could dislodge him through instruction — know that as union with Brahman, separation called union.

3.203.45 One should not harm any beings; one should conduct oneself in friendliness and equanimity; having obtained this life, one should not make enmity with anyone.

3.203.46 Possessionlessness, perfect contentment, freedom from craving, and steadiness — this alone is supreme knowledge; self-knowledge is ever the highest.

3.203.47 Abandoning acquisition, be disciplined in vow through the intellect; attain the sorrowless state, the immovable, both in the next world and in this.

3.203.48 One who desires to conquer what is unconquered must be a sage constant in austerity, self-restrained, with a controlled soul, unattached amid attachments.

3.203.49 Quality and the absence of quality, non-attachment, single-pointed action without interruption — this conduct of yours, O brahmin, they call the one step of happiness.

3.203.50 The person who renounces both sorrow and happiness attains Brahman utterly and proceeds through non-attachment.

3.203.51 All this, O best of twice-born, has been told to you in brief as I have heard it. Everything has been declared to you — what more do you wish to hear?

3.204.1 Mārkaṇḍeya said: O Yudhiṣṭhira, when the entire teaching on the dharma of liberation had thus been spoken, the brahmin, with a heart firmly pleased, then addressed the Dharma-Hunter.

3.204.2 All of this proclaimed by you is endowed with right reasoning; nothing whatsoever in the matters of dharma here appears to be unknown to you.

3.204.3 The hunter said: See, O best of twice-born, the dharma that is manifest in me — the dharma by which I, O chief among brahmins, have attained this perfection.

3.204.4 Rise quickly, O revered one, and enter within the house — you, who know dharma, deserve to see my mother and father.

3.204.5 Mārkaṇḍeya said: Thus addressed, he entered, and saw a mansion supremely adorned, charming, with four halls, and exceedingly beautiful to the heart.

3.204.6 It resembled the abode of the gods, was well-honored by divine beings, crowded with beds and seats, and filled with the finest fragrances.

3.204.7 There, dressed in white garments, his parents were honored, having been fed and utterly content, seated on excellent chairs — and the Dharma-Hunter, seeing them, prostrated his head at their feet.

3.204.8 The two elders said: Rise, rise, O knower of dharma — may dharma protect you; we are pleased; obtain long life through your purity. Son, you have always honored us well, with you as a true son.

3.204.9 You have no other deity — not even among the gods; through your diligence in serving the twice-born, you are endowed with self-restraint.

3.204.10 Your father's fathers and likewise their fathers too — they are always pleased with you, son, through your self-restraint and your reverence for us.

3.204.11 Your service in mind, action, and speech is never found wanting; nor is any other erroneous understanding seen in you at present.

3.204.12 As the two elders were well honored by Rāma the son of Jamadagni, so have you done everything — and even more than that, dear son.

3.204.13 Mārkaṇḍeya said: Then the Dharma-Hunter introduced that brahmin to the two of them; and the two welcomed that brahmin and honored him with a proper greeting.

3.204.14 Having received that honor, the twice-born asked the two of them, along with their son and their servants: Is all well in your household? And are your two bodies always free from affliction here?

3.204.15 The two elders said: All is well in our home, O brahmin, and among our servants in every respect. And have you yourself arrived here without obstacle, O venerable one?

3.204.16 Mārkaṇḍeya said: The brahmin replied to them both with the word "Indeed," filled with joy. And Dharma-the-hunter then spoke a meaningful word to that brahmin.

3.204.17 "Father and mother, O venerable one, are my highest deity. Whatever is to be done for the gods — that I do for these two."

3.204.18 "Just as the thirty-three gods, all headed by Indra, are to be worshipped by all the worlds, so are these two elders to me."

3.204.19 "Just as brahmins bring offerings and perform rites for the gods, so I serve these two, tirelessly."

3.204.20 "These two — my father and my mother — are my supreme deity, O brahmin. I always please them with flowers, fruits, and jewels, O twice-born."

3.204.21 "These two indeed are the sacred fires for me that the wise speak of; they are the sacrifices, the four Vedas — they are everything to me, O twice-born."

3.204.22 "For their sake are my very life-breaths, my wife, my sons, my dear ones. Together with sons and wife I render them service constantly."

3.204.23 "I myself bathe them; I wash their feet as well; I personally give them their food, O best of twice-born."

3.204.24 "I speak pleasing words, avoiding whatever is disagreeable. Even what may be joined with unrighteousness, if it pleases them, I do for these two."

3.204.25 "Knowing dharma itself as my guru, I act, O best of twice-born. I always serve them tirelessly, O brahmin — this indeed is my service."

3.204.26 "There are exactly five gurus for a person who wishes to prosper, O brahmin: father, mother, fire, the self, and the teacher, O best of twice-born."

3.204.27 "One who conducts himself rightly toward these, O best of twice-born, shall have his sacred fires perpetually tended. This is the eternal dharma for one living the householder's life."

3.205.1 Mārkaṇḍeya said: Having presented both his parents — his two gurus — to the brahmin, that righteous-souled hunter again spoke to the brahmin.

3.205.2 "I have gained insight; behold the power of austerity. This is the very reason she told you: 'Go to Mithilā.'"

3.205.3 "By the devoted, self-restrained, truthful woman whose highest calling is service to her husband, it was said: 'The hunter dwelling in Mithilā will expound dharma to you.'"

3.205.4 The brahmin said: "Calling to mind the word of that faithful wife, truthful and abounding in noble character, O man of discipline — you are, O knower of dharma, one endowed with virtue in my judgment."

3.205.5 The hunter said: "What she told you then regarding me, O best of twice-born, O lord — that has been truly seen by her, that woman of single husband. There is no doubt."

3.205.6 "With the intention of doing you a favor, O brahmin, I have shown you this. And now hear my word, dear one — what I shall speak for your benefit, O twice-born."

3.205.7 "Your mother and father have been wronged by you, O best of twice-born. Without their leave you departed from the house, O blameless one — for the purpose of Veda recitation. That was not fitting of you."

3.205.8 "Those two aged and ascetic ones have gone blind from grief over you. Go and appease them — let not great dharma abandon you."

3.205.9 "You are an ascetic, a great soul, ever intent upon dharma — yet all of that is fruitless for you. Go quickly and propitiate those two."

3.205.10 "Have faith in my words, O brahmin — you must not do otherwise. Depart this very day, O sage among brahmins. I am telling you what is good for you."

3.205.11 The brahmin said: "All that you have said is true without doubt. I am pleased with you, O knower of dharma, O man of good conduct, endowed with virtue."

3.205.12 The hunter said: "You are indeed equal to a deity, you who are devoted to dharma — that ancient, eternal, divine dharma that is unattainable by those who have not refined their souls."

3.205.13 "Tirelessly and quickly perform the worship of your mother and father. Beyond this, I see no other dharma whatsoever."

3.205.14 The brahmin said: "By good fortune I came here; by good fortune I met with you. Such men as reveal dharma are rare in this world."

3.205.15 "Scarcely one among a thousand men, or perhaps none, truly knows dharma. I am satisfied by your truthfulness. May good come to you, O best of men."

3.205.16 "As I was falling into hell, I have been rescued by you. It was destined to be thus — that I would see you, O sinless one."

3.205.17 "Just as King Yayāti, fallen, was saved by his grandsons — good men — O tiger among men, so have I been saved here by you."

3.205.18 "I shall render service to my mother and father at your word. One who has not disciplined himself does not discern the determination of dharma and adharma."

3.205.19 "Eternal dharma is hard to know, yet here it dwells in a shudra birth. I do not regard you as a shudra — there must be a cause, some ripening of past karma, by which this shudra state has come to you."

3.205.20 "This I wish to understand truly, O great mind. Please tell me everything truthfully — you who are of disciplined soul."

3.205.21 The hunter said: "Brahmins are not to be transgressed, O best of twice-born. Hear all that transpired in my former birth, O sinless one."

3.205.22 "I was indeed a brahmin formerly, O son of the best twice-born — a student of the Vedas, well skilled, a master of the Vedic auxiliaries. By my own faults I have come to this condition, O brahmin."

3.205.23 "A certain king was my friend, devoted to the science of archery. Through association with him I became excellent in the bow, O twice-born."

3.205.24 "At that very time the king went out hunting, accompanied by his chief warriors and ministers, well attended. And there he slew very many deer near an ashrama."

3.205.25 "Then I too released a terrible arrow, O best of twice-born, and a sage was struck by that arrow with its joints bent back."

3.205.26 "Fallen to the ground, O brahmin, he cried out resonantly: 'I have done no wrong — by whom has this evil been done?'"

3.205.27 "Thinking it a deer, I had hastily approached and suddenly saw that sage — the seer pierced by the arrow with bent joints, that brahmin of fierce austerity, groaning upon the earth."

3.205.28 "My mind was deeply distressed at having done this unlawful act. 'This was done by me unknowingly,' I thought, and I said to him: 'You must forgive me, O brahmin.' Thus spoken to by me, the sage —"

3.205.29 "— then spoke back a word to me, overcome with rage: 'You shall be a cruel hunter, born in a shudra womb,' O twice-born."

3.206.1 The hunter said: "Thus cursed by the sage at that time, O best among the twice-born, I sought to appease the sage with speech, skilled in words."

3.206.2 "'This unlawful act has been done by me today unknowingly, O sage. You must forgive all of it. Be gracious, O venerable one.'"

3.206.3 The sage said: "The curse cannot be otherwise — so it shall be, without doubt. Out of compassion I will bestow some grace upon you today."

3.206.4 "Though dwelling in a shudra birth, you shall be a knower of dharma, and you shall render service to your mother and father — of this there is no doubt."

3.206.5 "Through that service you shall attain great perfection. You shall remember your former birth, and you shall go to heaven as well. When the curse is exhausted and spent, you shall become a twice-born again."

3.206.6 The hunter said: "Thus was I cursed of old by that sage of fierce splendor, and such grace was bestowed upon me by him, O best among bipeds."

3.206.7 "And I drew out the arrow from him, O best of twice-born, and brought him to his ashrama. And he did not lose his life-breaths."

3.206.8 "All this has been told to you, as it came to pass for me long ago. And I am also to go to heaven soon, O best of twice-born."

3.206.9 The brahmin said: "Thus do men obtain sorrows and joys alike, O great-minded one. You should not be troubled. What is difficult has been accomplished — remembering your own previous birth, dear friend."

3.206.10 "The fault of karma produced by one's own past birth — endure it for a while, O learned one, and then you shall be a twice-born again. Even now I regard you as a brahmin; of this there is no doubt."

3.206.11 "A brahmin who engages in degrading acts, who is hypocritical and given largely to evil deeds, becomes equal to a shudra."

3.206.12 "But a shudra who is ever intent upon self-restraint, truth, and dharma — him I regard as a brahmin. For it is by conduct that one becomes twice-born."

3.206.13 "By the fault of karma one obtains a terrible and unequal condition. I regard your fault as already exhausted on all sides, O best of men."

3.206.14 "You should not be troubled. Those like you are undiscouraged, knowers of how the world conducts itself, ever devoted to dharma."

3.206.15 The hunter said: "Mental suffering is to be conquered by wisdom, bodily suffering by remedies. This is the power of knowledge — it should not be equated with the condition of fools."

3.206.16 "From conjunction with the unwanted and from separation from what is dear, men of little understanding are yoked to mental sorrows."

3.206.17 "Beings are joined together by the qualities of nature and separated by them as well — all of them. This is not a cause for grief for any single person alone."

3.206.18 "Seeing one connected with the unwanted, a person quickly turns away. And then they counteract it if they see a remedy. For one who laments, nothing is gained — he merely burns himself."

3.206.19 "Those men who abandon both sorrow and joy alike — they indeed prosper in happiness, those wise ones satisfied by knowledge."

3.206.20 "The deluded are devoted to discontent; the wise attain contentment. There is no end to discontent, but contentment is the highest happiness. Those who have traveled the path and see the highest goal do not grieve."

3.206.21 "One must not set the mind on dejection. Dejection is a supreme poison — it kills the unwise child, like an enraged serpent."

3.206.22 "One whom dejection overpowers when adversity presents itself — that man, diminished in his luster, has no human purpose left."

3.206.23 "The fruit of action necessarily performed is seen. For by coming to despondency one obtains nothing excellent."

3.206.24 "But if one sees a means for the removal of suffering, one should begin without lamenting, being disciplined and free from addiction."

3.206.25 "Those who have gone beyond the intellect, contemplating the transience of beings, do not grieve — those of mature wisdom who see the highest goal."

3.206.26 "I do not grieve, O learned one; I stand awaiting my time. By these examples, O brahmin, I do not sink, O excellent one."

3.206.27 The brahmin said: "You are of mature wisdom, of great intelligence, and your understanding is vast. I do not grieve for you — you are satisfied by knowledge, O knower of dharma."

3.206.28 "I take my leave of you. May it be well with you. May dharma protect you. Vigilance must be maintained in dharma, O best among those who uphold it."

3.206.29 Mārkaṇḍeya said: "Indeed so," said the hunter to him, his hands folded in reverence. And then, having performed the circumambulation, that best of twice-born departed.

3.206.30 And that brahmin, having gone, rendered full service then to his two aged parents — mother and father — properly and with great discipline.

3.206.31 "All this has been told to you completely, O Yudhiṣṭhira. The dharma you asked about, dear one, O best among those who uphold dharma."

3.206.32 "The greatness of the devoted wife, and of the brahmin, O excellent one; the service of mother and father; and the dharma in the hunter — all have been proclaimed."

3.206.33 Yudhiṣṭhira said: "This account of dharma is supremely wonderful and unsurpassed, O brahmin — told by you, O best among all who uphold dharma, O best of twice-born."

3.206.34 "By its sweetness of hearing, O learned one, it passed for me as but a moment. I am not yet satisfied, O venerable one, hearing this highest dharma."

3.207.1 Vaiśaṃpāyana said: Having heard this auspicious tale joined with dharma, the King of Dharma again questioned the ascetic sage Mārkaṇḍeya.

3.207.2 Yudhiṣṭhira said: "How did Agni go to the forest? And how did Aṅgiras in former times, when fire had disappeared, carry the oblation, himself having become a great sage-fire?"

3.207.3 "When fire is one alone, yet multiplicity of it is seen in its functions, O venerable one — all of this I wish to know."

3.207.4 "And how was Kumāra born? How did he become the son of Agni? How was he produced from Rudra, and in the Gaṅgā, and among the Kṛttikās?"

3.207.5 This I wish to hear from you, O joy of the Bhārgava line — filled with curiosity, I wish to know it exactly as it is, O great sage.

3.207.6 Mārkaṇḍeya said: On this point too they cite this ancient tale — how Hutavaha, enraged, went to the forest to perform austerities.

3.207.7 And how the blessed Agni himself became Aṅgiras, scorching with his own radiance and dispelling darkness.

3.207.8 Dwelling in the hermitage, the greatly blessed one surpassed Havyavāha; having become thus, he illumined the entire world.

3.207.9 And Hutabhuk, while performing austerities, was scorched by his heat; the radiant one, greatly afflicted, knew nothing at all.

3.207.10 Then the blessed Havyavāhana reflected: another fire has been set in motion by Brahmā for the worlds; my fire-nature is indeed lost, for this penance torments me.

3.207.11 Thinking "How can I become fire again?" he saw the great sage scorching the worlds like fire itself.

3.207.12 He approached slowly, afraid, and then Aṅgiras spoke to him: "Become fire once more without delay — you who sustain the worlds; you are known in the three worlds among those who dwell in the three stations."

3.207.13 "You, O Agni, were created first by Brahmā as the dispeller of darkness; return to your own station quickly, O destroyer of gloom."

3.207.14 Agni said: My fame is lost in the world; you have been born as Hutāśana; people will know only you as Pāvaka, not me.

3.207.15 "I abandon fire-hood; you become the first fire; I shall be the second, namely the Prājāpatya fire."

3.207.16 Aṅgiras said: "Do the meritorious work that leads creatures to heaven; be the fire that dispels darkness; and O god, O Agni, make me straightway your first son."

3.207.17 Mārkaṇḍeya said: Hearing the words of Aṅgiras, Jātavedas did accordingly, O king; and Bṛhaspati by name was the son of that Aṅgiras.

3.207.18 Knowing that firstborn son of fire, the Āṅgirasa, the gods approached and asked the reason there, O Bhārata.

3.207.19 Being questioned by the gods, he then stated the reason; and the gods accepted the word of Aṅgiras at that time.

3.207.20 Here I shall describe the many kinds of fires, greatly luminous, known by many deeds — their multiplicity among the brāhmaṇas in this world.

3.208.1 Mārkaṇḍeya said: He who was the third son of Brahmā, O ornament of the Kuru lineage — his wife was Apavā; hear from me his offspring as well.

3.208.2 Bṛhajjyotis, Bṛhatkīrti, Bṛhadbrahmā, Bṛhanmanās, Bṛhanmantra, Bṛhadbhāsa, and likewise, O king, Bṛhaspati.

3.208.3 Among all those creatures she was unrivalled in beauty — the goddess named Bhānumatī, the first daughter of Aṅgiras.

3.208.4 She in whom passion arose in all beings at that time — she is called Rāgā from passion; she is the second daughter of Aṅgiras.

3.208.5 She whom they call the daughter of Kapardī, "the seen and unseen" — she is Sinīvālī on account of her slenderness; she is the third daughter of Aṅgiras.

3.208.6 She who sees with radiant rays and is rich in oblations — Haviṣmatī; they call the sixth holy daughter of Aṅgiras Haviṣmatī.

3.208.7 In great sacrifices the Āṅgirasī, in brilliant rites the great-minded one — known as Mahāmatī, she is spoken of as the seventh daughter.

3.208.8 She the blessed one upon seeing whom people cry "kuhu kuhu" — her they call Ekānaṃśā; she is Kuhū, the daughter of Aṅgiras.

3.209.1 Mārkaṇḍeya said: The illustrious lunar wife who became wife of Bṛhaspati — she bore six holy fires and one daughter as well.

3.209.2 That fire whose oblation of clarified butter is prescribed in the āhutis — that fire, son of Bṛhaspati, is named Śaṃyu, greatly radiant.

3.209.3 He at whose sacrifice in the Cāturmāsya rites the horse is the foremost victim — the single valiant fire blazing with many flames.

3.209.4 Śaṃyu's wife was the incomparable Satyā, Satyā born of dharma; his son was Dīpta, the fire, and three virtuous daughters.

3.209.5 The fire who is honoured with the first share of clarified butter at the sacrifice — that fire's son is called Bharadvāja, the first.

3.209.6 At all the full-moon rites, with the ladle raised bearing the oblation of ghee — that fire named Bharata is the second son of Śaṃyu.

3.209.7 There are three other daughters of whom Bharata is the lord; but Bharata in turn has a son, and Bharatī as one daughter.

3.209.8 Bharata — of Bharata the fire; Pāvaka — of Prajāpati; and the great one, exceedingly harmful also — O best of the Bhāratas.

3.209.9 Bharadvāja's wife was Vīrā, and Vīra the giver of balls of rice; a brahmacārin, self-restrained, ever of vast vow — the twice-born speak of his worship with ghee as like that of Soma.

3.209.10 He who with the second oblation is yoked together with Soma — whose glory is that of a chariot, whose sound is that of a chariot — he is called Kumbharetā.

3.209.11 He begot Siddhi on Sarayū, enveloped Bhānu with his rays; he who always brings the Āgneya — he is spoken of in invocations.

3.209.12 He who never swerves from fame, brilliance, and splendour — that fire is named Niścyavana; he solely praises the earth.

3.209.13 Free of sin, released from impurities, pure and blazing with flames — the sinless Vipāpa fire, his son, is true in prescribed actions.

3.209.14 He who effects expiation for beings who are reviling — that fire is named Niṣkṛti; he beautifies those who attend on him.

3.209.15 He by whom people suffering pain here moan of their own accord — his son is named Svana, that Pāvaka who causes disease.

3.209.16 He who abides having seized the intellect of the entire world — those who know the self call him Viśvajit, Pāvaka by name.

3.209.17 He who is the inner fire and digests what has been eaten by embodied beings — at sacrifice he is named Viśvabhuṅ in all the worlds, O Bhārata.

3.209.18 A brahmacārin, self-restrained, ever of vast vow — the brāhmaṇas worship this Pāvaka in the cooked-food sacrifices.

3.209.19 Renowned as Gopati by name, whose beloved was a river — in him all rites are performed by those who perform rites.

3.209.20 He who as the mare's-mouth fire drinks water, that most terrible one — going upward, he is named Ūrdhvabhāṅ, the wise one who dwells in the breath.

3.209.21 He in whose house the oblation is always given at the northern door — from that the clarified butter becomes well-offered; he is remembered as the supreme Sviṣṭakṛt.

3.209.22 He who is the wrathful Pāvaka among pacified beings — from wrath was born a juice, and then the daughter Manyatī; Svāhā, fierce and cruel, abides among all beings.

3.209.23 He to whom none in the triple heaven is equal in form — on account of incomparability the gods named this Pāvaka Kāma.

3.209.24 Holding wrath in exhilaration, bearing a bow and garland, standing on a chariot — he destroys enemies in battle; Amogha is the name of this Pāvaka.

3.209.25 Uktha by name, O greatly blessed one, praised by three uktha hymns — he begot Mahāvāca, that one with a willing horse whom they know.

3.210.1 Mārkaṇḍeya said: Kāśyapa, Vāsiṣṭha, Prāṇa and Prāṇaputraka, Agni Āṅgirasa, and Cyavana Triṣuvarcaka —

3.210.2 — performed intense austerities for many years for the sake of a son: "May we obtain a son most righteous, equal to Brahmā in fame."

3.210.3 Meditated upon with the great utterances by those five at that time, there was born a being made of energy, radiant, of five colours, powerful.

3.210.4 His head was the kindled fire; his two arms likewise resembled the sun; his skin and eyes were golden-hued; his legs were dark, O Bhārata.

3.210.5 Of five colours, he was created by the austerities of those five persons; known in the Veda as Pāñcajanya, he is the creator of five lineages.

3.210.6 Having performed austerities for ten thousand years, that great ascetic begot a terrible Pāvaka, creating offspring for the ancestors.

3.210.7 From his head Bṛhat and Rathaṃtara; from his mouth he swiftly brought forth two; from his navel Śiva; from his strength Indra; from his breath he created Vāyu and Agni.

3.210.8 From his arms the two Anudāttas and all the Viśve Bhūtas; having created these, he then created five sons of the ancestors.

3.210.9 The spy of Bṛhadūrja; the greater of Kāśyapa; Bhānu the heroic son of Aṅgiras; Saubhara the son of Varcas —

3.210.10 — and Anudātta of Prāṇa — these five born of lineages are explained; and he created other gods, the Yajñamuṣas, fifteen more.

3.210.11 Abhīma, Atibhīma, Bhīma, and Bhīmabalābala — these five gods called Yajñamuṣas he created through austerity.

3.210.12 Sumitrā, Mitravant, Mitrajña, Mitravardhan, and Mitradharman — these gods he created through austerity.

3.210.13 Surapravīra, Vīra, Sukeśa, Suvarcas, and the slayer of gods as well — these five he created through austerity.

3.210.14 These exist in three forms, five by five separately; stationed here they steal — these who are here steal from those who have gone to heaven by sacrifice.

3.210.15 They carry off what those have sacrificed and slay greatly on earth; out of rivalry with the bearers of oblations they slay and steal.

3.210.16 The taking of that oblation from the altar is set in motion by the skilled; those do not approach where fire is stationed.

3.210.17 The built fire, bearing the sacrifice on its two wings, repels them; calmed by mantras they do not steal what is sacrificial.

3.210.18 The son of Bṛhaduktha and Tapasya, who has taken refuge in the earth — when the agnihotra is offered, he is worshipped on earth by the good.

3.210.19 And the son of Rathaṃtara and Tapas is known as a fire; the adhvaryus know that his oblation goes to Mitravind; greatly pleased, the greatly famous one rejoiced together with his sons.

3.211.1 Mārkaṇḍeya said: Endowed with great disciplines, the Pāvaka named Bharata — the fire named Puṣṭimati, when satisfied, bestows nourishment; this one sustains all creatures, hence he is called Bharata.

3.211.2 That fire which is named Śiva, devoted to the worship of Śakti — he is the maker of good for all who are afflicted with sorrow, ever auspicious.

3.211.3 Seeing the fruit of austerity and great austerity greatly grown, wishing to surpass, the wise son was born — Puraṃdara.

3.211.4 And heat was born of the heated one; that fire is perceived among beings; and fire also — named Manu — established what belongs to Prajāpati.

3.211.5 The brāhmaṇas versed to the end of the Vedas call it the Śambhu fire; the twice-born call the blazing fire of great radiance the Āvasathya.

3.211.6 Agni truly begot through austerity five bearers of oblations here, makers of vigour, resplendent like gold, sons born of sacrifice.

3.211.7 When fire, O greatly blessed one, was exhausted and spent — Gavāṃpati — he begot the terrible asuras and mortals of various kinds.

3.211.8 And from Tapas he created the son Manu, and also Bhānu, Aṅgirā — the brāhmaṇas versed to the end of the Vedas call that one Bṛhadbhānu.

3.211.9 Bhānu's wife was Suprajā, and the Soma-born Bṛhadbhāsā — the two of them together begot six sons; hear the manner of their offspring.

3.211.10 He who grants a body to weak beings — that fire they call Balada; he is the first son of Bhānu.

3.211.11 He who becomes terrible wrath among pacified beings — that fire is named Manyumān; he is the second son of Bhānu.

3.211.12 He whose oblation here is declared at the new-moon and full-moon rites — that fire here is named Viṣṇu; and Dhṛtimān — he is Aṅgirā.

3.211.13 That fire whose oblation offered together with Indra is known as the āgrayaṇa — that fire is called Āgrayaṇa, and he too is a descendant of Bhānu.

3.211.14 That fire which, in the cāturmāsya rites, receives the regular oblations without interruption, accompanied by four sons — he too is a descendant of Bhānu.

3.211.15 Night herself bore a daughter, and both Agni and Soma likewise; she who had been Manu's wife gave birth to five purifying fires.

3.211.16 That fire who is worshipped with the choicest oblations in the cāturmāsya ceremonies, the glorious one who acts together with Parjanya — he is known as Vaiśvānara.

3.211.17 That fire who is celebrated as the lord of this entire world is named Viśvapati, the second son of Manu; through him the offered ghee becomes truly well-offered, and he is accordingly called Sviṣṭakṛt, the supreme maker of perfect sacrifice.

3.211.18 That maiden called Rohiṇī, daughter of Hiraṇyakaśipu, became his wife by his own action; that fire is also a Prajāpati.

3.211.19 That fire who, abiding in the vital breath, sustains the bodies of embodied beings — he is named Saṃnihita, the accomplisher of sound and form.

3.211.20 That deity who moves along both the bright and dark paths and sustains the fire of oblation — he is himself without blemish yet is the cause of impurities in others, and he abides in wrath.

3.211.21 That fire whom ascetics always proclaim as the great sage Kapila — he is named Kapila, the inaugurator of the Sāṃkhya yoga.

3.211.22 That fire by whom beings are constantly set in motion among the varied activities of this world — he is called Agraṇī, the foremost fire.

3.211.23 He created these and other well-known purifying fires on earth — fierce ones, meant as expiations for the defiled agnihotra.

3.211.24 If the fires should somehow come into contact with one another through the wind, an eight-potsherd iṣṭi offering must be performed for the fire called Śuci.

3.211.25 If the southern fire should become commingled with the other two, then an eight-potsherd iṣṭi offering must be performed for the fire called Vīta.

3.211.26 If the sacred fires kept in the household should be touched by a forest fire, an eight-potsherd iṣṭi offering must be performed for the fire called Śuci.

3.211.27 If a woman in her impure state should touch the agnihotra fire, an eight-potsherd iṣṭi offering must be performed for the fire called Dasyumant.

3.211.28 If someone who was reported dead is heard to be alive, or if livestock perish, an eight-potsherd iṣṭi offering must be performed for the fire called Abhimata.

3.211.29 If a brahmin who is afflicted fails to offer into the fire for three nights, an eight-potsherd iṣṭi offering must be performed for the fire called Uttarāgni.

3.211.30 If the new-moon and full-moon observances remain established but are neglected, an eight-potsherd iṣṭi offering must be performed for the fire called Pathikṛt.

3.211.31 If the fire of the birthing chamber should touch the agnihotra fire, an eight-potsherd iṣṭi offering must be performed for the fire called Agnimant.

3.212.1 Mārkaṇḍeya said: The joyful wife of Āpa and the most beloved wife of Saha — together with Bhūpati and Bhuvabhartā — gave birth to the supreme purifying fire.

3.212.2 Him whom they call the lord and purifier of all beings, the self and sustainer of the world — so he is proclaimed among twice-born men with their lineages.

3.212.3 He who is the lord of all great beings in this world — that blessed, supremely radiant purifying fire moves perpetually through all things.

3.212.4 The fire named Gṛhapati is perpetually worshipped in sacrificial rites; he it is who carries the oblations that are offered — the purifier of this world.

3.212.5 The glorious embryo of the waters, the wondrous son of Saha, Bhūpati, and Bhuvabhartā — he is called the lord of the great.

3.212.6 Burning the dead bodies of beings, Bharata became his fire; and in the agniṣṭoma rite, ordained as the foremost of sacrifices, he is the fire of Bharata.

3.212.7 Seeing one who was surely coming toward them, fire hid himself in the ocean out of fear; the gods could not find him though they searched in every direction.

3.212.8 But when fire saw Atharvan, he then spoke these words: "O hero, carry the oblations of the gods yourself — I am extremely weak. O Atharvan, go to the sweet-eyed one; do me this favour."

3.212.9 Having sent Atharvan away, fire then departed to another region; but the fish reported his whereabouts. Angered, fire spoke to them.

3.212.10 "You shall become food for embodied beings in many ways and conditions!" — thus fire the oblation-carrier also spoke his words to Atharvan.

3.212.11 Though greatly entreated by him with the words of the gods, fire still refused to carry all the oblations and abandoned his body entirely.

3.212.12 Having cast off that body, he then entered the earth; and upon touching the ground he released the various minerals, one by one, in great profusion.

3.212.13 From his mouth came fragrant radiance and from his bones came the deva-dāru tree; from his phlegm came crystal, and from his bile came the emerald.

3.212.14 From his liver came black iron; through him three classes of creatures came into being; from his nails came layers of cloud, from his network of veins came coral, and from his body came many other diverse minerals, O king.

3.212.15 Having thus abandoned his body and remaining in supreme austerity, he was once again raised up from his penance by Bhṛgu, Aṅgiras, and the others.

3.212.16 Blazing intensely, his flame nourished and swelled by austerity, he saw the sages and from fear entered the great ocean once more.

3.212.17 When he had vanished, the world was seized with fear and took refuge in Atharvan; the divine sages then worshipped Atharvan himself.

3.212.18 Then Atharvan, perceiving fire within himself, created the worlds, and before the eyes of all beings he churned up the great ocean.

3.212.19 Thus fire, who had previously vanished, was called back by the blessed Atharvan, and henceforth he forever carries the oblations for all beings.

3.212.20 And so, wandering and roaming through many and various lands, he fathered the divine fire-altars — many wise ones as declared in the Vedas.

3.212.21 Excluding the Sindhu, five rivers — Devikā, Sarasvatī, Gaṅgā, Śatakumbhā, Śarayū, and the one called Gaṇḍa —

3.212.22 Carmaṇvatī, Mahī, Medhyā, Medhātithi, Tāmrāvatī, Vetravatī, those three rivers, and Kauśikī —

3.212.23 Tamasā, Narmadā, the river Godāvarī, Veṇṇā, Praveṇī, Bhīmā, and Medrathā, O Bhārata —

3.212.24 Bhāratī, Suprayogā, Kāverī, Murmurā, Kṛṣṇā, Kṛṣṇaveṇṇā, Kapilā, and Śoṇa — these rivers, which are proclaimed, are the mothers of the fire-altars.

3.212.25 The beloved wife of Adbhuta bore a son named Viḍūratha; and as many purifying fires as have been named, so many somas there are as well.

3.212.26 The mind-born offspring of Brahman were also born in the lineage of Atri; Atri, wishing to create sons, held them within himself, and the oblation-carrying fires draw them forth from the bodies of that brahmic power.

3.212.27 Thus have I recounted these great-souled fires to you — immeasurable in their origins, glorious, destroyers of darkness.

3.212.28 Know that the greatness of Adbhuta, as it is celebrated in the Vedas, is that of all of them together — for this oblation-carrier is truly the one fire.

3.212.29 This blessed one is to be known as one alone — the primeval Aṅgiras; he has issued forth in manifold forms from his body, just as the Jyotiṣṭoma sacrifice does from its single rite.

3.212.30 Thus this supremely great lineage of fires has been recounted by me; purified by various sacred formulas, he carries the oblations for all embodied beings.

3.213.1 Mārkaṇḍeya said: The manifold lineage of fires has been recounted to you by me, O sinless one. Now hear, O Kauravya, the birth of the wise Kārttikeya.

3.213.2 I shall tell of the wondrous son of Adbhuta — of immeasurable might, born through the wives of the Seven Sages, devoted to brahmin virtues, and the increaser of glory.

3.213.3 In former times, gods and demons were constantly engaged in slaying one another; and in those battles the fearsome-formed dānavas always conquered the gods.

3.213.4 Seeing his forces repeatedly slaughtered by them, Puraṃdara fell into deep anxiety as to how he might find a leader for his own army.

3.213.5 "That supremely mighty man who, seeing the divine army broken by the demons, would protect it by relying on his own valour — he is the one I must find."

3.213.6 Going to the Mānasa mountain and brooding deeply on this matter, he then heard a terrible cry of distress that had been let out by a woman.

3.213.7 "Let some man come running to me! Let him rescue me! Let him point out a husband for me, or let him become my husband himself!"

3.213.8 Puraṃdara said to her: "Do not be afraid; you have nothing to fear." Having spoken thus, he then saw Keśin standing before him.

3.213.9 Wearing a diadem, mace in hand, like a mountain rich with ores — he was holding the maiden by the arm. Then Vāsava spoke to him.

3.213.10 "Why do you, who do the deeds of the ignoble, seek to carry off this maiden? Know me to be the bearer of the thunderbolt — desist from tormenting her!"

3.213.11 Keśin said: "You, Śakra, should let her go — she has been desired by me. It would be wise for you, still living, to go back to your own city, O Pākaśāsana."

3.213.12 Mārkaṇḍeya said: Having spoken thus, Keśin hurled his mace intending to kill Indra; but Vāsava cut it in two in the middle with his thunderbolt as it came flying at him.

3.213.13 Then Keśin, enraged, hurled a mountain peak at him; but Śatakratu, watching it as it flew toward him, shattered that mountain crag with his thunderbolt, O king, and it fell to the ground.

3.213.14 But as it fell, Keśin was struck by that very crag; and sorely wounded, he abandoned the illustrious maiden and fled.

3.213.15 When that demon had departed, Vāsava said to the maiden: "Who are you? Whose are you? And what are you doing here, O fair-faced one?"

3.213.16 The maiden said: "I am the daughter of Prajāpati, known by the name Devasenā; my sister Daityasenā was previously abducted by Keśin."

3.213.17 "We two sisters came together with our companions to the Mānasa lake for pleasure, having taken leave of Prajāpati."

3.213.18 "And the great demon Keśin always desires to carry off both of us; Daityasenā wishes him as a husband, but I do not, O Pākaśāsana."

3.213.19 "She has been carried off by him, O blessed one, while I have been freed by your strength. O Devendra, I desire the husband you shall appoint for me — one who is invincible."

3.213.20 Indra said: "You are the niece of my mother, the daughter of Dakṣa's daughter. But I wish you yourself to declare your own inherent power."

3.213.21 The maiden said: "I myself am without power, O mighty-armed one, but my husband shall be powerful; by the boon of my father he will come to be, and he will be bowed to by both gods and demons."

3.213.22 Indra said: "What manner of power, O goddess, will your husband possess? I wish to hear this from your own words, O blameless one."

3.213.23 The maiden said: "He is seen as the conqueror of gods, demons, yakṣas, kiṃnaras, nāgas, and rākṣasas, and of all the wicked — great in heroism and great in strength."

3.213.24 "He who shall conquer all beings together with you — he shall indeed be my husband, devoted to brahmin virtues and the increaser of glory."

3.213.25 Mārkaṇḍeya said: Hearing her words, Indra was troubled and brooded deeply: "There is no one who possesses the qualities this goddess speaks of."

3.213.26 Then he whose radiance rivals the sun's beheld the sun rising, and the glorious moon as well, entering the sun.

3.213.27 He saw the auspicious new-moon moment arriving, and the raudra muhūrta as well, and the battle between gods and demons at the rising mountain.

3.213.28 Śatakratu, the blessed one, beheld the eastern dawn filled with reddish clouds, and the ocean — Varuṇa's abode — flushed red with their reflection.

3.213.29 He saw the oblation offered with diverse sacred formulas by the Bhṛgus and the Aṅgirases, and fire himself, bearing the oblation, entering the sun.

3.213.30 He saw the twenty-fourth lunar phase approaching the sun, and likewise the moon — in the path of dharma, in the raudra aspect — having entered the sun.

3.213.31 Beholding the perfect union of the moon and the sun, and seeing that fierce conjunction, Śakra fell into deep thought.

3.213.32 This fierce conjunction is great and charged with radiance — a wondrous meeting of Soma, Fire, and Sun. Whichever son Soma might beget from this, he shall become the husband of this goddess.

3.213.33 Agni, endowed with all these qualities, is himself a deity. If he should father a child, that son shall be the husband of this goddess.

3.213.34 Having thus reflected, the blessed Indra went then to the world of Brahmā. Taking Devasena with him, he bowed before the Grandfather and said: 'Be gracious — bestow on this goddess a valiant husband.'

3.213.35 Brahmā said: 'O slayer of demons, even as you have pondered this matter, so shall it be — a mighty womb shall bring forth a son of vast heroism.'

3.213.36 'He shall become the commander of your armies, O Indra of a hundred sacrifices, and he shall become the brave husband of this goddess.'

3.213.37 Mārkaṇḍeya said: Hearing this, Indra bowed to Brahmā and departed with the maiden to the place where the divine sages dwelt — foremost among them Vasiṣṭha, the greatest among brahmin seers, all of mighty vows.

3.213.38 Thirsting for the soma those sages had earned through austerity at their sacrifice, the gods went there with Indra leading the way.

3.213.39 Having performed the rite as prescribed, into the well-kindled fire those great-souled sages poured oblations on behalf of all the dwellers in heaven.

3.213.40 Summoned, the wondrous fire-bearer emerged from the solar disc and came forth — the mighty lord, his speech restrained, as prescribed by rule — and approached the offering fire into which those twice-born had poured oblations with mantras.

3.213.41 There the fire-devourer received the various oblations, O best of the Bhāratas, and conveyed them to the heaven-dwellers on behalf of the sages.

3.213.42 As he came out, he also saw the wives of those great-souled sages seated in their own hermitages and bathing at their ease.

3.213.43 They were like golden altar-pedestals, pure as crescent moons, resembling the flames of the sacrificial fire, all of them wondrous as stars.

3.213.44 His mind fixed upon them, his senses became agitated; beholding the wives of those foremost brahmins, Fire fell under the sway of desire.

3.213.45 He reflected again: 'It is not right that I, agitated as I am, should desire the chaste wives of those great brahmins — women who do not desire me.'

3.213.46 'I cannot behold or touch them without cause — and so, entering the householder's fire, I gaze upon them again and again.'

3.213.47 As if touching them all with his golden-bright flames, watching them as he dwelt in the domestic fire, he rejoiced.

3.213.48 Having remained there for a very long time, Fire thus fell under the sway of desire, his mind cast upon those fair-limbed women whom he longed for.

3.213.49 With his heart scorched by desire, fully resolved to abandon his body if he could not obtain the brahmin wives, Agni went into the forest.

3.213.50 Svāhā, the daughter of Dakṣa, had long desired him. That passionate woman had sought an opening in the vigilant god's conduct, but found none, blameless as she was in her search.

3.213.51 When she learned truly that Fire had gone into the forest truly scorched by desire, that passionate woman began to ponder a plan.

3.213.52 'Taking on the forms of the seven sages' wives, I shall approach the love-stricken Fire — bewildering him with their likenesses — and desire him. If I do this, his pleasure will be mine, and my longing too shall be fulfilled.'

3.214.1 Mārkaṇḍeya said: Śiva, the wife of Aṅgiras, was endowed with virtue, beauty, and good qualities. Assuming her form first, the goddess approached the vicinity of Fire, O king, and that fair-limbed woman addressed him.

3.214.2 'O Agni, I am tormented by love — you should desire me. If you do not do so, know that you shall see me dead.'

3.214.3 'I am Śiva, wife of Aṅgiras, O fire-devourer. I have come with my companions, having deliberated and made my resolve.'

3.214.4 Agni said: 'How do you know that I am afflicted with desire? And how do the others — all the beloved wives of the seven sages whom you have named — know this?'

3.214.5 Śiva said: 'You are ever dear to us, and we are ever in awe of you. Having read the signs of your heart, I have been sent to you.'

3.214.6 'I have come here for union. Fulfil your desire quickly — my mothers await me and I must return, O fire-devourer.'

3.214.7 Mārkaṇḍeya said: Then Agni united with Śiva, filled with joy and delight. And when they joined, the goddess received his seed in her hand with love.

3.214.8 She thought: 'Those who see this form of mine in the forest will falsely attribute blame to the brahmin women in connection with Fire.'

3.214.9 'Therefore, to guard against this, I shall take the form of a Garudi — and my departure from the forest will thus be easy.'

3.214.10 Having become a Suparṇa-bird, she flew out of the great forest and beheld the white mountain well-covered with reed-thickets.

3.214.11 It was guarded by wondrous serpents of seven heads with poison in their gaze, and filled with rakshasas, pishacas, and fierce troops of spirits, as well as female rakshasas and multitudes of beasts and birds.

3.214.12 She swiftly flew to the summit of that most inaccessible peak and, in haste, cast the seed into a golden vessel.

3.214.13 That goddess also took on the likenesses of the remaining wives of those great-souled seven sages and, in each form, desired Fire.

3.214.14 She was unable, however, to assume the divine form of Arundhatī — for by the power of Arundhatī's austerities and her devoted service to her husband, that form remained beyond Svāhā's reach.

3.214.15 Six times did that impassioned Svāhā cast Agni's seed into the golden vessel, O best of the Kurus, on the mountain's slope.

3.214.16 That spilled seed, gathered together and charged with brilliance, there generated a son. The sages honoured him as 'Skanna' — the spilled — and from that came his name Skanda.

3.214.17 The youth was born with six heads, twice the number of ears, twelve eyes arranged in order, twelve arms — and yet one neck and one body.

3.214.18 On the second day he became manifest; on the third day the child shone forth; on the fourth, with all his limbs and sub-limbs fully formed, Guha came into being.

3.214.19 Wrapped in a great crimson cloud together with lightning, he blazed in that vast red cloud like the rising sun.

3.214.20 He took up that great, hair-raising bow — the very bow set down by the Destroyer of the Three Cities — which cuts down the enemies of the gods.

3.214.21 Taking up that foremost of bows, the powerful one then roared, as if bewildering these three worlds with all their moving and unmoving beings.

3.214.22 Hearing his roar, which sounded like the thunder of great clouds, two great serpents leapt up — Citra and Airāvata.

3.214.23 Seeing them rushing at him, he who blazed like the rising sun seized those two with two of his hands, held his spear in another hand, and with yet another arm clasped the crimson-crested cock, son of Agni's lineage.

3.214.24 Gripping that great-bodied cock — best among the mighty — he roared fearfully and sported in his might.

3.214.25 With two arms the powerful one seized a great conch and blew it — a sound that struck terror into all beings, even the mighty.

3.214.26 With two arms he struck the sky repeatedly; at play, the great commander shone brilliantly — drinking in the three worlds with his faces, unfathomable in nature, blazing on the mountain peak like the sun at its rising.

3.214.27 Seated on the summit of that mountain, of wondrous valour, the immeasurable one surveyed the directions with his many faces; beholding the manifold aspects of existence, he roared once again.

3.214.28 Hearing his roar, people fell down in many places; frightened and their minds agitated, they fled to him alone for refuge.

3.214.29 Those people of various kinds who then took refuge in that god — those too came to be called his attendants, mighty brahmins among them.

3.214.30 He, the mighty-armed, rose and comforted those people; then drawing his bow, he released arrows at the great white mountain.

3.214.31 With his arrows he split Mount Krauñca, the son of Himavān — and through that cleft, geese and vultures travel to Mount Meru.

3.214.32 The mountain, shattered, fell crying out in great anguish; when it fell, other mountains cried out in great fear.

3.214.33 Even hearing that cry of those in great distress, the best of the mighty was not troubled; unfathomable in soul, he raised his spear and roared.

3.214.34 Then that great spear, hurled by that great-souled one, swiftly split the dreadful peak of the white mountain.

3.214.35 Struck by it, the wretched white mountain, together with its immovable companions, leapt up, abandoning the earth in fear of that great soul.

3.214.36 Then the earth was shaken and crumbled on all sides; in her distress she approached Skanda and became strong and firm again.

3.214.37 The mountains too, bowing to him, returned to the earth. And from that time the world has celebrated the fifth bright day of Skanda's festivity.

3.215.1 Mārkaṇḍeya said: The sages, seeing various great and terrible portents, were troubled and performed peace-rites for the welfare of the worlds.

3.215.2 The people who dwelt in the forest of Citraratha said: 'This great calamity has been brought upon us by Fire, who united with the six wives of the seven sages.'

3.215.3 Others said to the Garudi: 'This calamity was brought about by you' — for those who had seen the goddess moving in her form thought as much; but no one knew that the deed had been done by Svāhā.

3.215.4 The Suparṇa-bird, hearing those words, thought 'this child is mine.' She approached Skanda gently and said: 'I am your mother.'

3.215.5 Then the seven sages, hearing that a son of great energy had been born, abandoned their six wives — all except the goddess Arundhatī.

3.215.6 The forest-dwellers said that the child was born of those six alone. And Svāhā told the seven sages: 'This is my son.' But O king, they said again and again: 'We know that this is not so.'

3.215.7 The great sage Viśvāmitra, having performed a rite on behalf of the seven sages, had followed Fire unseen from behind while he was scorched with desire — and through this he had come to know everything in full, exactly as it happened.

3.215.8 Viśvāmitra was the first to take refuge in the youth and composed a divine hymn of praise to Mahāsena.

3.215.9 The great sage also performed all the auspicious birth-rites and the thirteen Kaumara ceremonies, beginning with the birth-rite, for him.

3.215.10 He also established the greatness of the six-faced one, the worship of the cock, the worship with the spear and of the goddess, and likewise the worship of his attendants.

3.215.11 Viśvāmitra performed all this for the benefit of the worlds, and thus the sage Viśvāmitra became dear to Kumāra.

3.215.12 The great sage confirmed the shape-changing of Svāhā and declared to all the sages: 'The women are not guilty.' Having heard the truth from him, the sages accordingly abandoned their wives completely.

3.215.13 Then the gods, having heard of Skanda, spoke together to Vāsava: 'Skanda's power is unbearable — slay him, O Indra, quickly and without delay.'

3.215.14 'And if you do not slay him today, this one will become Indra — the mighty one will subjugate the three worlds and you along with us, O Śakra.'

3.215.15 He said to them, troubled: 'This child is of immense power — he could overpower and destroy even the creator of the worlds in battle.'

3.215.16 'Let all the mothers of the world go to Skanda today and destroy him with their power of will and might.' Saying 'so be it,' they went.

3.215.17 But seeing him beyond all opposition, their faces fell; thinking 'this one cannot be overcome,' they too took refuge in him alone.

3.215.18 And they said: 'You are our son; we sustain the world. Receive us all with joy — our breasts flow with milk, we are overcome with love.'

3.215.19 Mahāsena honoured them and granted their wishes; then the mighty one, mightiest of the strong, saw Fire coming toward him — his father.

3.215.20 Honoured by him, Fire, together with the host of mothers, encircled Mahāsena and stood firm, protecting him steadfastly.

3.215.21 Among all those mothers, the woman born of wrath — the wet-nurse — protected Skanda as a son, trident in hand.

3.215.22 The daughter of the crimson ocean — fierce, who feeds on blood — embraced Mahāsena and guarded him as a son.

3.215.23 Agni, having become Naigameya, the goat-faced one with many offspring, entertained the child dwelling on the mountain as if with playthings.

3.216.1 Mārkaṇḍeya said: The planets along with their sub-planets, the sages and the mothers, and also the blazing hosts of attendants with faces of fire—

3.216.2 These and many other dreadful dwellers of the three heavens, together with the bands of mothers, surrounded Mahāsena and stood around him.

3.216.3 Seeing victory as doubtful, the lord of the gods, eager for victory, mounted the shoulder of Airāvata and set out together with the divinities; Indra, desiring to slay Mahāsena, proceeded with all haste.

3.216.4 That fierce and swift divine army, radiant with great splendor, adorned with varied banners and armor, bearing many kinds of mounts and bows, clad in the finest garments, graced with beauty and ornaments—

3.216.5 The prince went forward to meet Śakra as he came eager to slay him, roaring on the way; and Śakra, of mighty strength, advanced swiftly, cheering the divine army, intent on slaying the son of Pāvaka.

3.216.6 Honored by the thirty gods and likewise by the great seers, Vāsava drew near to the presence of Kārttikeya.

3.216.7 Then the lord of the gods let out a lion's roar together with the gods; and Guha, hearing that sound, roared back like the ocean.

3.216.8 By that great sound, resembling the surging of the sea, the divine army was thrown into confusion and reeled this way and that, senseless.

3.216.9 Seeing the gods approach with intent to slay him, the son of Pāvaka, enraged, discharged from his mouth great blazing flames of fire; those flames burnt the divine armies as they writhed upon the ground.

3.216.10 They, with heads and bodies ablaze, with weapons and mounts on fire, fell suddenly and shone like a multitude of brilliant stars.

3.216.11 Burning, those gods abandoned the wielder of the thunderbolt and sought the shelter of the son of Pāvaka; then they attained peace.

3.216.12 Abandoned by the gods, Śakra then hurled his thunderbolt at Skanda; that bolt, once hurled, quickly struck Skanda's right side and pierced the side of that great soul, O great king.

3.216.13 From the thunderbolt's blow upon Skanda there arose another being—a young man clad in golden armor, bearing a lance, adorned with divine earrings; because he was born from the splitting by the thunderbolt, he became known as Viśākha.

3.216.14 Seeing this other being born, blazing like the fire of universal dissolution, Indra, out of fear, then went with joined palms to seek refuge with Skanda.

3.216.15 Skanda granted him safety together with his army, O noble one; then the thirty gods, filled with joy, sounded their musical instruments.

3.217.1 Mārkaṇḍeya said: Hear of the dreadful attendants of Skanda, wondrous to behold—the boy-beings that were born there from the thunderbolt's blow upon Skanda, who are terrible and carry off newborn children and those still in the womb.

3.217.2 Also from the thunderbolt's blow were born great-powerful maidens and boy-beings, and those boys acknowledged Viśākha in the role of father.

3.217.3 That blessed one, having become goat-faced in battle to protect them, was then surrounded by all the bands of maidens and his own boy-children.

3.217.4 And with the mothers looking on, and Bhadraśākha displaying his skill, people on earth thereafter called Skanda the father of the Kumāras.

3.217.5 People who desire sons and those who already have sons always worship Rudra, Agni, Umā, and mighty Svāhā in the various sacred places.

3.217.6 Now those maidens whom Agni the oblation-eater had generated as Tapas approached Skanda and spoke to him, saying, "What shall we do?"

3.217.7 The mothers said: Let us become the highest mothers of all the worlds and, by your grace, be worshipped as well. Grant us this boon that is dear to us.

3.217.8 Mārkaṇḍeya said: He of noble mind said, "So be it," and declared, "You shall be of various kinds—both inauspicious and auspicious, again and again."

3.217.9 Then the band of mothers, having resolved to adopt Skanda as their son, approached him—Kākī and Halimā, and Rudra and Bṛhalī, and Āryā and Palālā and Mitra: these seven are the mothers of children.

3.217.10 Of these mothers there is a child endowed with prowess, named Śiśu, exceedingly terrible, born by Skanda's grace—the red-eyed, fearsome son.

3.217.11 This group of eight heroes, born of Skanda's band of mothers, together with the goat-faced one, is proclaimed a group of nine.

3.217.12 Know that the sixth, the goat-shaped face, belongs to Skanda himself; the innermost of the six heads, O king, is always worshipped by the band of mothers.

3.217.13 The chief among his six heads is here designated as the one with which he created the divine lance—this is called Bhadraśākha.

3.217.14 Thus all this multiform event occurred on the fifth day of the bright fortnight; and that great and terrible battle took place on the sixth, O lord of men.

3.218.1 Mārkaṇḍeya said: Then Skanda was seen seated, wearing a golden armor and garland, with a golden crest and crown, golden-eyed, and of great radiance—

3.218.2 Clad in red garments, with sharp fangs, enchanting to behold, endowed with all auspicious marks, and deeply beloved even by the three worlds.

3.218.3 Then Śrī, of lotus form and herself embodied, chose of her own accord that boon-giving, heroic youth with polished earrings.

3.218.4 Graced by Śrī and of wide renown, that foremost prince, as he sat, was seen by all beings like the moon on a full-moon night.

3.218.5 The great-souled brahmins honored that mighty one, and the great seers then spoke these words to Skanda there:

3.218.6 "O golden-hued one, blessings be upon you—be the benefactor of the worlds! By you, born within six nights, all the worlds have been brought under sway.

3.218.7 And safety has been granted to them again by you alone, O best of gods; therefore let you be Indra, the giver of safety to the three worlds."

3.218.8 Skanda said: What does Indra do for all the worlds here, O those rich in austerity? How does the lord of the gods always protect the hosts of divinities?

3.218.9 The sages said: Indra bestows strength, energy, offspring, and happiness upon all beings; when pleased, the lord of the gods grants all boons likewise.

3.218.10 He destroys the wicked and sustains the righteous; the slayer of Bala guides all beings in their duties.

3.218.11 When the sun is absent he becomes the sun, and so too the moon when the moon is absent; fire and wind, earth and water—all these arise through his agency.

3.218.12 This is what Indra must do, for in Indra resides vast power; and you too, O hero, are supreme in strength—therefore become Indra for us.

3.218.13 Śakra said: Become Indra, O mighty-armed one—the bringer of happiness to all of us. Be consecrated this very day; you have attained the fitting form, O noble one.

3.218.14 Skanda said: You yourself govern the three worlds without confusion, devoted to victory; I am your servant, O Śakra—I do not desire lordship over Indra's realm.

3.218.15 Śakra said: Your strength is wondrous, O hero; slay the enemies of the gods. The worlds will disrespect me, astonished by your might.

3.218.16 Even though I remain in the position of Indra, I have been shown powerless and defeated, O hero; and the diligent ones will strive to create a split between the two of us.

3.218.17 And when you are estranged from me, O lord, the world will split in two; when the worlds are divided in two and our rift is assured, conflict between beings will ensue, O mighty one.

3.218.18 There in battle you will defeat me at will, dear friend; therefore let you be Indra this very day—do not deliberate.

3.218.19 Skanda said: You alone are king—blessings to you—of the three worlds and of me as well; what command of yours, O Śakra, shall I carry out? Tell it to me.

3.218.20 Śakra said: If this word is truly spoken by you with full conviction, or if you wish to carry out my command, O Skanda, then listen.

3.218.21 Be consecrated as commander-in-chief of the gods, O mighty one; I shall be Indra by your word, O mighty one.

3.218.22 Skanda said: For the destruction of the Dānavas, for the accomplishment of the gods' purposes, for the protection of cattle and brahmins—consecrate me as commander-in-chief.

3.218.23 Mārkaṇḍeya said: Consecrated by Maghavat together with all the hosts of gods, he shone there exceedingly, honored by the great seers.

3.218.24 His golden parasol, as it was held aloft, shone like the self-luminous halo of a well-kindled fire.

3.218.25 And his divine golden garland, fashioned by Viśvakarman, was fastened upon him by the glorious slayer of Tripura himself.

3.218.26 Coming there together with the Goddess, O scorcher of foes, O tiger among men, the blessed lord whose banner bears a bull worshipped him with great delight.

3.218.27 The twice-born call him son of Rudra and of Agni; and he became son of Rudra thereafter. The semen released by Rudra became the White Mountain, and the seed of Agni was received on that white peak by the Kṛttikās.

3.218.28 Seeing him honored by Rudra, all the celestials then called him son of Rudra—Guha, the best among the virtuous.

3.218.29 For Rudra, having entered into Agni, this child was born; born there, Skanda then became the son of Rudra.

3.218.30 Born of the energy of Rudra, of Agni, of Svāhā, and of the six women, Skanda—best of the gods—thereafter became known as son of Rudra.

3.218.31 The son of Pāvaka, wearing two red spotless garments, blazes with a luminous body, glorious, like the sun amid red clouds.

3.218.32 The rooster given to him by Agni, adorned as his banner standard and raised aloft on his chariot, shines red like the fire of dissolution.

3.218.33 Then his innate bodily armor entered him; it always manifests for that divine one when he fights.

3.218.34 Power, armor, strength, energy, beauty, truth, inviolability, devotion to the brahmins, freedom from delusion, protection of devotees—

3.218.35 The destruction of enemies and the protection of the worlds—all these were born together with Skanda, O lord of men.

3.218.36 Thus consecrated by all the hosts of gods and splendidly adorned, he shone forth, radiant and pleased, like the sight of the full moon.

3.218.37 With beloved sounds of sacred recitation, with the noise of divine instruments, with songs of the divine Gandharvas, and with all the hosts of Apsarases—

3.218.38 With these and many other varied joyful and satisfied adorned beings, the son of Pāvaka was consecrated then, as if at play with the gods.

3.218.39 The celestials beheld Mahāsena consecrated, like the sun here that dispels darkness and rises.

3.218.40 Then all the divine armies, by the thousands, approached him from every direction, saying, "You are our lord."

3.218.41 Meeting them, the blessed one, surrounded by all the hosts of beings, and himself honored and praised, soothed them as well.

3.218.42 And Śatakratu, having consecrated Skanda as commander-in-chief, then remembered that divine army of women who had been liberated by him.

3.218.43 Thinking, "This one is surely ordained as her lord by Brahmā himself," he brought the beautifully adorned Devasenā.

3.218.44 And he said to Skanda: "This maiden, O best of gods, was appointed as your wife by the Self-born one before you were born.

3.218.45 Therefore take properly, according to ritual, accompanied by sacred formulas, the right hand of this goddess whose radiance is like a lotus—take it with your hand."

3.218.46 Thus instructed, he took her hand duly according to rule; and Bṛhaspati recited the ritual formulas and performed the fire oblations.

3.218.47 Thus the wise know Devasenā as the chief queen of Skanda—she whom the brahmins call the Sixth, Lakṣmī, hope, the bestower of happiness, Sinīvālī, Kuhū, Sadvṛtti, and Aparājitā.

3.218.48 When Devasenā obtained Skanda as her eternal lord, then the goddess Lakṣmī herself, embodied, took refuge in him.

3.218.49 Because Skanda was graced by Śrī on the fifth, that fifth day is remembered as Śrī-pañcamī; because he attained his purpose on the sixth, the sixth is a great sacred day.

3.219.1 Mārkaṇḍeya said: When Mahāsena, graced by Śrī, had been made commander of the divine army, the six goddesses who were wives of the Seven Sages then came to his presence.

3.219.2 Abandoned by their sages, those virtuous women of great vows came swiftly and cried out to the lord, the commander of the divine host.

3.219.3 "We, O son, have been abandoned by our husbands, equal to the gods, cast out from our sacred abodes without cause and in anger, dear child.

3.219.4 Someone proclaimed that you were born of us — having heard this falsehood, our husbands deserted us. Therefore you ought to protect us.

3.219.5 Through your grace, O lord, heaven will be imperishable for us. We desire you as our son — having done this much, be free of debt to us."

3.219.6 Skanda said: "You are indeed my mothers, O blameless ones, and I am your son. Whatever you desire shall come to pass for you."

3.219.7 Mārkaṇḍeya said: When this was spoken, Skanda then asked Śakra: "What task remains?" Addressed by Skanda with "Speak!", Vāsava then replied.

3.219.8 "Abhijit, the younger sister of Rohiṇī, competing with her and desiring precedence, has gone to the forest to practise austerities.

3.219.9 In this matter I am bewildered — blessings upon you; the constellation has fallen from the sky. Reflect now upon this critical time together with Brahmā, O Skanda.

3.219.10 The age ordained by Brahmā then began with Dhaniṣṭhā; previously it had begun with Rohiṇī — thus the count of the constellations was reckoned.

3.219.11 When this was said by Śakra, the Kṛttikās went up to heaven; that constellation, shaped like a cart, shines forth — it has Fire as its deity.

3.219.12 And Vinatā spoke to Skanda: "You are my son who offers me funerary cakes. I always wish to dwell with you, O son."

3.219.13 Skanda said: "So be it — homage to you. Out of a mother's affection, command me. Worshipped by your daughter-in-law, O goddess, you shall dwell here always."

3.219.14 Mārkaṇḍeya said: Then the entire assembly of mothers spoke this word to Skanda: "We are the mothers of all the worlds, praised by the wise. We wish to be mothers to you — worship us."

3.219.15 Skanda said: "You are indeed my mothers, and I am the son of you all. Tell me what should be done by me, and what is desired by you."

3.219.16 The mothers said: "Those who were formerly ordained as the mothers of this world — that position should be ours, and not theirs.

3.219.17 We should be the ones worshipped by the world, not they, O bull among gods. Our progeny were taken away by them for your sake — give those children back to us."

3.219.18 Skanda said: "The progeny that were given cannot be reclaimed by you. What other progeny shall I grant you — tell me what you desire in your hearts."

3.219.19 The mothers said: "We wish to feed upon the progeny of those other mothers — grant us this. Also those lords who have separated themselves from them along with you."

3.219.20 Skanda said: "I grant you progeny — but what you have said is harsh. Protect the children well — blessings upon you! Those who are duly honoured will be well."

3.219.21 The mothers said: "We shall protect the children as you wish, blessings to you, O Skanda. We desire to dwell long together with you, O lord."

3.219.22 Skanda said: "For as long as children are young, up to the age of sixteen years, afflict the progeny of humans with your various forms.

3.219.23 And I shall bestow upon you my terrible and imperishable supreme self. Together with that, you shall dwell in happiness, honoured by all."

3.219.24 Mārkaṇḍeya said: Then from the body of Skanda there sprang forth a great-armed being radiant as gold, mighty in strength, to feed upon the progeny of mortals.

3.219.25 He fell then to the ground, senseless and tormented by hunger; authorized by Skanda, he became a terrible-formed planetary spirit. The best of twice-born call that spirit Skanda-apasmāra.

3.219.26 Vinatā of terrifying form is known as the Śakuni-graha; they call Pūtanā a rākṣasī — one should know her as the Pūtanā-graha.

3.219.27 Terrible with a dreadful form, a hideous night-roamer, a piśācī of frightful shape — she is called Śīta-pūtanā; of fearsome appearance, she steals the wombs of human women.

3.219.28 They call Aditi the Revatī; the planetary spirit belonging to her is Raivata. That great terrible graha also afflicts young infants.

3.219.29 Diti, who is the mother of the daityas — they call her Mukha-maṇḍikā, exceedingly delighted by the flesh of infants, impossible to overcome.

3.219.30 And those youths and maidens who are said to have arisen from Skanda — they too are eaters of the womb, O Kauravya, all of them very great planetary spirits.

3.219.31 The husbands of those very maidens are proclaimed as well; acting unrecognized, those doers of terrible deeds seize children.

3.219.32 She who is known by the wise as Surabhī, the mother of cows, O king — Śakuni mounts her and feeds upon infants upon the earth alongside her.

3.219.33 She who is called Saramā, the divine mother of dogs, O lord of the people — she too perpetually takes the wombs of human women.

3.219.34 And she who is the mother of trees, dwelling in the karañja tree — men who desire sons therefore worship her in the karañja.

3.219.35 These eighteen others among the grahas, lovers of flesh and honey, remain for twice five nights continually in the lying-in chamber.

3.219.36 When Kadrū, assuming a subtle form, enters a pregnant woman, she feeds upon that womb within; and the woman then gives birth to a serpent.

3.219.37 The mother of the Gandharvas seizes the womb and departs; that human woman is then seen upon the earth with her womb dissolved.

3.219.38 She who is the mother of the Apsarasas sits within after seizing the womb; the wise then call that pregnancy a seated or dormant one.

3.219.39 The daughter of the red ocean is remembered as the nurse of Skanda; known as Lohitāyanī, she is worshipped in the kadamba tree.

3.219.40 As Rudra is among men, so is Āryā among women. Āryā, the mother of the Kumāra, is separately propitiated for the fulfilment of desires.

3.219.41 Thus have I described these great planetary spirits of children. Up to the age of sixteen years they are inauspicious; thereafter they become auspicious.

3.219.42 The assemblies of mothers that have been described, and also the grahas who are persons — all of these are to be known always by embodied beings as the Skanda-grahas.

3.219.43 For their pacification, one should perform bathing, fumigation, and anointing; offering of bali and gifts; and in particular the worship of Skanda.

3.219.44 When all of these are thus worshipped and saluted with proper veneration, O king of kings, they bestow auspiciousness, long life, and vigour upon men.

3.219.45 Now I shall declare, after bowing to Maheśvara, those planetary spirits that afflict men beyond the age of sixteen years.

3.219.46 A man who sees the gods, whether waking or lying down, quickly falls into madness — him they know as seized by the Deva-graha.

3.219.47 A man who sees the ancestors while sitting or lying down quickly becomes mad — he is to be known as seized by the Pitṛ-graha.

3.219.48 One who scorns the Siddhas, and whom those angered Siddhas curse, quickly goes mad — he is to be known as seized by the Siddha-graha.

3.219.49 One who smells odours and tastes of various kinds not present to others and quickly goes mad — he is to be known as seized by the Rākṣasa-graha.

3.219.50 When the divine Gandharvas touch a man on earth and he quickly goes mad — that planetary seizure is indeed the Gāndharva-graha.

3.219.51 When Yakṣas enter a man at a turn of time and he quickly goes mad — he is to be known as seized by the Yakṣa-graha.

3.219.52 When Piśācas continually mount a man in some place and he quickly goes mad — they know that planetary seizure as the Paiśāca-graha.

3.219.53 When by one's own faults the mind of an embodied being is disturbed and bewildered, and he quickly becomes mad — his remedy is prescribed by the scriptures.

3.219.54 When from weakness of spirit, fear, or the sight of terrible things a man quickly becomes mad — for him strength of character is the remedy.

3.219.55 Some are desirous of sport, another desires to eat, another is filled with desire — thus this planetary seizure is of three kinds.

3.219.56 These grahas afflict men for up to seventy years; beyond that age, for embodied beings, fever acts like a planetary seizure.

3.219.57 The grahas always shun a man whose senses are not scattered, who is self-controlled, pure, ever-vigilant, who believes in the scriptures, and who has faith.

3.219.58 Thus this account of the grahas as they afflict humans has been set forth. The grahas do not touch those men who are devoted to the god Maheśvara.

3.220.1 Mārkaṇḍeya said: When Skanda had thus done this favour for the mothers, Svāhā then spoke to him: "You are my own begotten son."

3.220.2 "I desire a gift of joy from you, most difficult to obtain." Skanda then asked her: "What kind of joy do you wish?"

3.220.3 Svāhā said: "I am the beloved daughter of Dakṣa, named Svāhā, O mighty-armed one. From childhood I have been perpetually enamoured of Hutāśana, the god of fire.

3.220.4 But Pāvaka does not truly know me, though I long for him, O son. I wish to dwell always with Agni, O son."

3.220.5 Skanda said: "Whatever oblation — whether for the gods or for the ancestors — the twice-born, preceded by mantras, offer into fire, O goddess, shall always be offered with the utterance of the word 'Svāhā' as they prepare it.

3.220.6 From this day forward, the virtuous who walk the right path shall make this offering. Thus shall Agni always dwell with you, O beautiful one."

3.220.7 Mārkaṇḍeya said: Thus addressed, Svāhā was satisfied, honoured by Skanda. Joined with Pāvaka, her husband, she in turn worshipped Skanda.

3.220.8 Then Brahmā, the lord of creatures, spoke to Mahāsena: "Go to Mahādeva, your father, the destroyer of Tripura.

3.220.9 By Rudra entering into Agni and entering into Svāhā along with Umā, for the benefit of all the worlds you were born, O unconquered one.

3.220.10 And the semen shed by the great-souled Rudra in Umā's womb fell upon the mountain and from it arose the pair called Miñjikā-miñjika.

3.220.11 What arose fell into the red lake as the residue of the semen; another part fell in the rays of the sun, another fell upon the earth, another adhered to trees — thus it fell in five ways.

3.220.12 These hosts of various forms are to be known by the wise as your terrible attendants — these flesh-eaters who form your retinue.

3.220.13 Saying "so be it," Mahāsena, of immeasurable spirit, worshipped Maheśvara, his father, with a son's deep affection.

3.220.14 Those five hosts should be worshipped with arka flowers by those who desire wealth; and for the removal of disease, one should perform their worship.

3.220.15 The couple Miñjikā-miñjika, born of Rudra, should always be reverently saluted here by one who wishes well for children.

3.220.16 The women-spirits who eat human flesh, called by the name Vṛddhikā, born in trees — those goddesses should be saluted by those who desire offspring.

3.220.17 Thus these innumerable hosts of piśācas have been recounted. Now hear from me the origin of the bell together with the banner, O king.

3.220.18 Two bells of Airāvata, known as the Vaijayantyau, were brought by the wise Śakra and given by him personally to Guha.

3.220.19 Of those, one bell belongs to Viśākha and the other to Skanda. The banner is Kārttikeya's, and the red one belongs to Viśākha.

3.220.20 The playthings that were given to him at that time by the gods — with those very things the mighty god Mahāsena delights himself.

3.220.21 Surrounded by hosts of piśācas and likewise by hosts of gods, blazing and encircled by glory, he shone upon the golden mountain.

3.220.22 With that hero upon it, the mountain with its beautiful forests was resplendent — as Mandara with its lovely caverns shines with the radiant sun.

3.220.23 With groves of blossoming Santānaka trees, with forests of Karavīra, with groves of Pārijāta, with forests of Japā and Aśoka —

3.220.24 With groves of kadamba trees and divine herds of deer, and with divine flocks of birds, the White Mountain shone with beauty.

3.220.25 There all the hosts of gods and all the great sages gathered, along with the sounds of kettledrums like thunderclouds, roaring like a churned ocean.

3.220.26 There the divine gandharvas danced, and the apsaras likewise; a great clamor was heard from the joyful beings assembled there.

3.220.27 Thus the entire world together with Indra, gathered on the White Mountain, gazed in delight upon Skanda and never wearied of beholding him.

3.221.1 Mārkaṇḍeya said: When the blessed son of Fire had been consecrated as commander of the army, the glorious Hara, the lord, set out joyfully for Bhadravaṭa together with Pārvatī, riding a chariot radiant as the sun.

3.221.2 A thousand lions were yoked to that best of chariots; propelled by time, it rose shining into the sky.

3.221.3 Those lions, as if drinking in the sky and terrifying all moving and unmoving creatures, traveled through the heavens roaring, with their beautiful manes flowing.

3.221.4 Standing in that chariot with Umā, the Lord of Beasts blazed forth like the sun accompanied by lightning within a cloud that bears Indra's rainbow.

3.221.5 Before him went the blessed lord of wealth, he who is borne by men, riding the lovely Puṣpaka chariot with his guhyaka attendants.

3.221.6 Mounting Airāvata, Śakra too followed behind with the gods, accompanying the granter of boons who bears the bull-banner.

3.221.7 Adorned with garlands, accompanied by jambhakas, yakṣas, and rākṣasas, the mighty yakṣa Amogha proceeded, taking his position on the right flank.

3.221.8 To his right went the gods, the Maruts who fight in varied ways, proceeding together with the Vasus and joined with the Rudras.

3.221.9 Yama too went, accompanied by Death, surrounded on all sides by hundreds of dreadful diseases, himself of terrible form and appearance.

3.221.10 And behind Yama traveled Rudra's trident named Vijaya — dreadful, triple-peaked, sharp, and well adorned.

3.221.11 Behind it, Varuṇa, the blessed lord of waters, who wields the terrible noose, moved slowly, surrounded by diverse aquatic creatures.

3.221.12 Behind the trident Vijaya also traveled Rudra's battleaxe, surrounded by the finest weapons — clubs, pestles, pikes, and others.

3.221.13 After the battleaxe followed, O king, the great-effulgent umbrella of Rudra, and after it the water-pot, surrounded by hosts of great sages.

3.221.14 To his right the staff gleamed as it proceeded, clothed in splendor, accompanied by the Bhṛgus and the Aṅgirases, worshipped by the gods as well.

3.221.15 Behind all of these Rudra traveled, standing in his spotless chariot, gladdening all the inhabitants of the three heavens with his radiance.

3.221.16 Sages and gods, gandharvas and serpents, rivers and streams and trees, and likewise throngs of apsaras —

3.221.17 — the nakṣatras and planets, and the children of the gods, and women of various forms — all followed in the wake of Rudra, and the lovely women of beautiful shape showered rains of flowers.

3.221.18 Parjanya too followed, having paid homage to the Bearer of the Bow; Soma held the white umbrella above his head; Wind and Fire took up the fly-whisks and stood in attendance.

3.221.19 And Śakra, O king, went behind him, clothed in splendor, together with all the royal sages, praising him who bears the bull-banner.

3.221.20 Gaurī, Vidyā, Gāndhārī, Keśinī, she called Mitra — all of them followed behind Pārvatī together with Sāvitrī.

3.221.21 There all the hosts of sciences, whatever have been composed by the learned, whose word even the gods headed by Indra obey at the forefront of battle —

3.221.22 — that rākṣasa planet, taking up a banner, went ahead; he who is ever busy in the cremation ground, indeed a friend of Rudra — the king of yakṣas named Piṅgala, the joy-giver of the world.

3.221.23 Together with all these, the god traveled there at his ease, some going before and some behind — for his course of movement is not fixed.

3.221.24 Mortals here worship Rudra the divine through righteous deeds, calling him Śiva, calling him Īśa, calling him Rudra, calling him the Bow-bearer; with devotion of all kinds they worship the Great Lord.

3.221.25 Thus the divine army's commander, surrounded by the divine hosts, the son of the Kṛttikās who is devoted to the Brahman, followed the Lord of the Gods.

3.221.26 Then the Great God spoke a weighty word to Mahāsena: 'Guard the seventh atmospheric stratum without ever growing weary.'

3.221.27 Skanda said: I will guard the seventh atmospheric stratum, O lord. If there is any other task for me, O god, speak it without delay.

3.221.28 Rudra said: In matters of duty, O son, you must always look to me; for through seeing me and through devotion to me you will attain the highest good.

3.221.29 Mārkaṇḍeya said: Having spoken thus, the Great Lord embraced him and dismissed him. When Skanda was dismissed, there arose suddenly a great portent, O great king, which instantly threw all the gods into confusion.

3.221.30 The sky blazed up together with the nakṣatras; the world was utterly confounded; the earth quaked and cried out; the universe became filled with darkness, O lord.

3.221.31 Seeing that terrible sight, Śaṃkara became agitated, and so did the greatly blessed Umā and the gods together with the sages.

3.221.32 While they were thrown into confusion, there appeared a vast and terrible army resembling mountains and storm-clouds, bearing weapons of every kind.

3.221.33 That dreadful, innumerable host, roaring with manifold cries, rushed in battle upon the gods and upon the blessed Śaṃkara.

3.221.34 By them were hurled into the ranks countless showers of arrows, and mountains, and śataghnis, and javelins, and iron bars, and clubs.

3.221.35 Struck by those dreadful great weapons raining down, the divine army in an instant fled and was seen to have turned its face away.

3.221.36 The army of the gods, tormented by the dānavas, appeared to have turned away — its warrior-elephants and horses slain, its great chariot-warriors with weapons cut down.

3.221.37 Slaughtered by the asuras, it fell like a forest of great trees mostly burnt by fire.

3.221.38 The celestials, their heads severed from their bodies, fell down; being slaughtered in that great battle, they found no protector.

3.221.39 Then the god Puraṃdara, seeing that powerful army routed and afflicted by the dānavas, encouraged it, speaking thus:

3.221.40 'Abandon fear — blessings upon you! Take up your weapons, O heroes; set your minds on valor; let no distress come upon you.

3.221.41 Conquer these utterly wicked, terrible-to-behold dānavas; attack these great asuras — blessings upon you — together with me!'

3.221.42 Having heard Śakra's words, the celestials were reassured; they fought back against the dānavas, taking Śakra as their refuge.

3.221.43 Then all the thirty gods and the mighty Maruts advanced with great speed, as did the Sādhyas together with the Vasus.

3.221.44 The weapons discharged by them in their fury into the ranks in that battle, and the arrows too, drank the copious blood flowing from the bodies of the daityas.

3.221.45 Those sharp arrows, piercing through the bodies of the daityas, were then seen flying forth like serpents out of mountains.

3.221.46 Those bodies of the daityas, pierced through by the arrows, fell to the ground, O king, on every side like clouds that have been cut apart.

3.221.47 Then that army of dānavas, terrified by all the hosts of gods in battle with various arrows, was made to turn its face away.

3.221.48 Then a great shout arose from all the joyful gods with weapons upraised, and all the various musical instruments sounded together in great numbers.

3.221.49 Thus the battle between the gods and the dānavas was utterly terrible, with flesh and blood for its mire, each side locked with the other.

3.221.50 Danger for the celestial world appeared suddenly, for the dreadful dānavas were slaying the celestials in such fashion.

3.221.51 Then arose the blaring of instruments and the great sounds of kettledrums on the side of the dānava lords, and their dreadful lion-roars.

3.221.52 Then from the terrible daitya forces there leapt forth a mighty dānava named Mahiṣa, seizing a great mountain.

3.221.53 Seeing him surrounded like the sun by clouds, O king, with the mountain raised aloft, the celestials fled in terror.

3.221.54 Then Mahiṣa rushed upon the gods and hurled that mountain; struck by that terrible-formed falling mountain, O king, ten thousand of the divine army fell to the ground.

3.221.55 Then Mahiṣa, together with those dānavas, terrifying the gods, charged swiftly in battle like a lion upon small deer.

3.221.56 Seeing Mahiṣa bearing down, the celestials together with Indra fled in fear from the battle, their weapons and banners shattered.

3.221.57 Then that enraged Mahiṣa rushed swiftly toward Rudra's chariot, and rushing up he seized the pole of Rudra's chariot.

3.221.58 When the enraged Mahiṣa had swiftly reached Rudra's chariot, both earth and sky resounded mightily, and the great sages fell into a swoon.

3.221.59 The great-bodied daityas, resembling rain-clouds, roared aloud; and among them there was certainty: 'Victory is ours!'

3.221.60 Even in such a situation the blessed one did not slay Mahiṣa in battle, but rather he called to mind Skanda as the death of that evil-souled one.

3.221.61 Mahiṣa too, having seized Rudra's dreadful chariot, roared repeatedly, terrifying the gods and delighting the daityas.

3.221.62 Then, as that terrible danger for the gods arrived, Mahāsena came blazing with fury like the sun.

3.221.63 Clad in crimson garments, adorned with crimson garlands, crimson-faced, long-armed, wearing golden armor — the lord.

3.221.64 Mounted on a chariot resembling the sun, radiant as gold — seeing him, that daitya army suddenly fled from the battle.

3.221.65 And mighty Mahāsena, O lord of kings, released that blazing śakti-spear that was the destroyer of Mahiṣa.

3.221.66 Released, that śakti struck Mahiṣa's great head; when his head was split, Mahiṣa fell, his life departed.

3.221.67 That śakti, hurled once and hurled again, having slain enemies by the thousands, returned to Skanda's hand and was seen by gods and dānavas alike.

3.221.68 The remaining hosts of terrible daityas, mostly struck down by the wise Mahāsena's arrows — frightened and terrified — were slain by Skanda's attendants, who are hard to withstand, and devoured in hundreds of groups.

3.221.69 Devouring the dānavas and drinking their blood, those attendants in an instant made everything free of dānavas, exceedingly joyful.

3.221.70 As the sun conquers darkness, as fire conquers trees, as a bird conquers clouds, so Skanda the glorious conquered his enemies by his own valor.

3.221.71 Worshipped by the thirty gods, having paid reverence to the Great Lord, the son of the Kṛttikās shone beautifully like the sun with its rays spread wide.

3.221.72 When Skanda, his enemy destroyed, went forward toward the Great Lord, Puraṃdara embraced Mahāsena and then spoke:

3.221.73 'O Skanda, he who received boons from Brahmā — the Mahiṣa before whom the gods became as grass, the best among conquerors — that thorn in the side of the gods, O long-armed one, has been subdued by you.

3.221.74 A hundred dānavas equal to Mahiṣa, enemies of the gods by whom we were previously tormented, have been slain by you in battle.

3.221.75 And other dānavas have been devoured by your followers in hundreds of groups. You are unconquerable in battle by your enemies, like the lord, the husband of Umā.

3.221.76 This, O god, shall be proclaimed as your first deed of glory; your fame in the three worlds shall be imperishable; and the gods shall be under your sway, O son of the gods.'

3.221.77 Having said thus 'O Mahāsena,' Śacīpati turned back together with the gods, having been permitted by the blessed Three-eyed Lord.

3.221.78 Rudra departed to Bhadravaṭa, and the heavenly dwellers withdrew; and Rudra said to the gods: 'Behold Skanda even as you behold me.'

3.221.79 He, the son of Fire, slaying the hosts of Dānavas and being worshipped by the great sages, conquered the entire three worlds in a single day.

3.221.80 Whoever reads this birth-story of Skanda with concentrated mind shall gain prosperity in this world and attain to the same realm as Skanda.

3.222.1 Vaiśaṃpāyana said: While the Brāhmaṇas sat in attendance and the great-souled Pāṇḍavas were present, Draupadī and Satyabhāmā entered together at that time; delighting in laughter and deeply pleased, they sat there comfortably.

3.222.2 O king of kings, having met after a long time, those two sweet-spoken ones told each other varied tales of the Kurus' sorrows.

3.222.3 Then Satyabhāmā, the beloved queen of Kṛṣṇa, daughter of Satrājit, the slender-waisted one, privately said this to Yājñasenī:

3.222.4 'By what conduct, Draupadī, do you attend upon the Pāṇḍavas — those heroes equal to guardians of the worlds, young men held in highest esteem? How are they submissive to you and do not grow angry with you, O auspicious one?'

3.222.5 'For the Pāṇḍavas are ever obedient to you, O lovely one, and they all look to your face — tell me the truth of this.'

3.222.6 'Is it through vows, austerities, bathing, mantras, or medicines, or through the power of knowledge, the potency of roots, recitation, fire-offerings, or herbal charms?'

3.222.7 'Tell me, O Pāñcālī, that glorious and blessed knowledge by which Kṛṣṇa might forever remain submissive to me.'

3.222.8 Having spoken thus, Satyabhāmā fell silent; then the illustrious, devoted Draupadī, greatly blessed, replied to her.

3.222.9 'O Satyā, you ask me about the conduct of wicked women — how could I praise a path that is wrongly trodden?'

3.222.10 'Such a question or doubt does not become you, for you are endowed with wisdom and are the beloved queen of Kṛṣṇa.'

3.222.11 'The very moment a husband learns that his wife relies on spells and roots, he would recoil from her as from a serpent that has entered the house.'

3.222.12 'Where is peace for an anxious man, and where is happiness for a restless one? A husband can never be made submissive to a woman through sorcery.'

3.222.13 'Those who wish to kill administer poison through claims of roots, and also send most terrible diseases dispatched by enemies.'

3.222.14 'Powders mixed into what a man consumes with his tongue or applies to his skin kill quickly, without doubt.'

3.222.15 'By women have men been made bloated with dropsy, leprous, prematurely grey, impotent, dull-witted, blind, and deaf.'

3.222.16 'Those wicked women, followers of sin, afflict their husbands — but a woman should never under any circumstances do what is displeasing to her husband.'

3.222.17 'But hear from me the true conduct I practise toward the great-souled Pāṇḍavas, O glorious Satyabhāmā.'

3.222.18 'Laying aside pride, desire, and anger always, I attend upon the Pāṇḍavas together with their wives, ever striving carefully.'

3.222.19 'Restraining affectation, placing myself within myself, I serve without arrogance, guarding my husbands' hearts.'

3.222.20 'I am wary of harsh speech, improper posture, unseemly looks, sitting wrongly, walking improperly, and even dwelling on gestures.

3.222.21 'I serve the Pārthas who are like the sun and fire, moon-like in their grace, great warriors whose fierce energy blinds the eyes.

3.222.22 'No other man — god, human, or gandharva, though young and well adorned, wealthy or handsome — is regarded by me.

3.222.23 'When my husband has not eaten, not bathed, not rested — I do not lie down, do not eat; the same applies always to the servants too.

3.222.24 'When my husband arrives home from field, forest, or village, I rise to welcome him with a seat and water.

3.222.25 'I keep vessels scoured, food clean, serve meals on time, am self-restrained, guard the grain, and keep the dwelling well swept.

3.222.26 'I do not speak disrespectfully, do not associate with wicked women, am ever agreeable, and never idle.

3.222.27 'Laughing without occasion, standing repeatedly at the door, lingering at the rubbish-heap, and loitering in the garden-court — these I avoid.

3.222.28 'I avoid excessive laughter, excessive anger, and all occasions of wrath; I am ever devoted, O Satyā, to the service of my husbands; being without a husband is in no way dear to me under any circumstances.

3.222.29 'When a husband travels away on some family business, I become one who observes vows, stripped of flowers and cosmetics.

3.222.30 'Whatever my husband does not drink, whatever he does not chew, whatever he does not eat — all that I also abstain from.

3.222.31 'Conducting myself in accordance with instruction, restrained, O lovely-limbed one, adorned and ever diligent, I am devoted to my husband's pleasure and welfare.

3.222.32 'The household duties taught to me long ago by my mother-in-law — almsgiving, offerings to spirits, ancestral rites, ritual pot-cooking at the fortnightly festivals, proper honouring of those worthy of honour, and whatever else I have learned —

3.222.33 'All these I follow day and night without fatigue, ever resorting with my whole being to the rules of propriety and restraint.

3.222.34 'I wait upon my husbands — gentle, virtuous, of truthful character, upholders of truth and duty — as upon angry venomous serpents.

3.222.35 'Reliance on one's husband is the eternal duty of women as I understand it; he is the god, he is the refuge, there is no other — who would do what displeases him?

3.222.36 'I do not outshine my husbands, do not eat to excess, do not over-adorn myself, nor do I speak ill of my mother-in-law — always I keep myself restrained.

3.222.37 'Through attentiveness, O auspicious one, through always rising to serve, and through service to the elders, my husbands are made submissive to me.

3.222.38 'I always attend in person on noble Kuntī, mother of heroes, speaker of truth, serving her alone with bathing, clothing, and food.

3.222.39 'I never outshine her in garments, ornaments, or food, nor do I speak ill of that Pṛthā who is equal to the earth.

3.222.40 'Eight thousand Brāhmaṇas used to eat daily in the residence of Yudhiṣṭhira, from golden vessels, in the foremost place.

3.222.41 'Eighty-eight thousand householder graduates, each attended by thirty maidservants, were maintained by Yudhiṣṭhira.

3.222.42 'Ten thousand other ascetics of upward-flowing seed had their well-prepared food carried to them in golden vessels.

3.222.43 'All those Brāhmaṇas, speakers of the Veda, I used to honour fittingly with drinks, clothing, and food, along with their land-grants.

3.222.44 'A hundred thousand maidservants of the great-souled son of Kuntī wore conch-shell bangles and armlets, gold neck-pieces, and were finely adorned.

3.222.45 'They wore garlands and ornaments of great value, were of golden complexion, anointed with sandal-paste, bearing gems and gold, skilled in dance and song.

3.222.46 'I knew the name, form, food, and clothing of all of them, and every task of theirs done or undone.

3.222.47 'A hundred thousand maidservants of the wise son of Kuntī, vessels in hand, fed guests day and night.

3.222.48 'A hundred thousand horses and a hundred thousand elephants formed the retinue of Yudhiṣṭhira, dweller of Indraprastha.

3.222.49 'Such was the household of the king who protected the earth; their number and arrangement I both directed and kept account of.

3.222.50 'Of all the inner chambers and of all the servants, down to the cowherds and shepherds, I knew everything done and undone.

3.222.51 'All the income and expenditure, all the revenue of the king — I alone knew it, O auspicious one, of the illustrious Pāṇḍavas.

3.222.52 'Having entrusted the entire household to me, those bulls among Bhāratas, all devoted to their duties, strove on, O fair-faced one.

3.222.53 'That burden, incumbent and unassailable by the wicked, I carry diligently day and night, abandoning all ease.

3.222.54 'The treasury of my righteous husbands, unassailable like Varuṇa's domain, full of riches like the ocean — I alone knew it.

3.222.55 'In serving the Kauravas, companions in hunger and thirst alike, in daylight and in dark, night and day are equal to me.

3.222.56 'I am the first to wake and the last to retire — this is always my practice, O Satyā; this is my winning of my husbands.

3.222.57 'This great winning of husbands I know how to accomplish — the conduct of wicked women I neither follow nor desire.

3.222.58 Having heard what Kṛṣṇā had spoken, filled with righteousness, Satyā then, honouring the righteous Pāñcālī, spoke thus:

3.222.59 'I am confounded, O Pāñcālī, O Yājñasenī — forgive me; for it is the habit of friends to speak with jesting freedom.'

3.223.1 Draupadī said: 'Yet I shall tell you this path free of fault for winning your husband's heart — abiding upon it rightly, dear friend, you shall draw your husband away from other women.'

3.223.2 'There is no deity like a husband, O Satyā, in all the worlds among all the gods — from his favour all desires are gained, and when angered he can destroy.'

3.223.3 'Therefore children, varied enjoyments, wonderful beds and seats, garments, garlands, and fragrances, the world of heaven, and fame — all depend on him.

3.223.4 'Happiness is never obtained through pleasure alone in this world; a virtuous woman obtains joys through suffering — therefore worship Kṛṣṇa with wholehearted friendship, with love always, and with service in return.'

3.223.5 'With fine foods and choice garlands, with gracious attentions and various perfumes — once he knows "she loves me," he will embrace you alone with his whole being.'

3.223.6 'On hearing your husband's voice at the door, rise and stand in the middle of the house; having seen him enter, honour him quickly with a seat and water for his feet.'

3.223.7 'Even when a maidservant has been sent, rise and do everything yourself — let Kṛṣṇa know your disposition, O Satyā: "She serves me with her whole being."'

3.223.8 'What your husband says in your presence — even if not secret — must be guarded; should some rival wife report it back to Vāsudeva, that would cause estrangement.'

3.223.9 'Those who are dear, devoted, and beneficial to your husband, feed them by various means; from his enemies, partisans against him, and those harmful to him, separate yourself always, by stratagems and outright rejection.'

3.223.10 'Abandoning pride and heedlessness in the company of men, restrain your feelings, embracing silence; even the young princes Pradyumna and Sāmba must never be waited on by you in a secluded place.'

3.223.11 'Let your friendships be with women of noble birth, sinless, and virtuous; the violent, the drunkards, the gluttons, thieves, the wicked, and the fickle are to be avoided.'

3.223.12 'This is glorious and conducive to blessed knowledge, celestial and destructive of enemies — adorned with choice garlands and ornaments, fragrant with holy perfumes, worship your husband.'

3.224.1 Vaiśaṃpāyana said: Having sat together in pleasant conversation with Mārkaṇḍeya and other sages and with the great-souled Pāṇḍavas, Janārdana —

3.224.2 — then Madhusūdana, having taken proper leave of them, wishing to mount his chariot, Keśava summoned Satyā.

3.224.3 Satyabhāmā then embraced the daughter of Drupada and spoke heartfelt words composed with sincere feeling:

3.224.4 'O Kṛṣṇā, let there be no longing in you, no anguish, no sleeplessness — you shall regain the earth won by husbands who are equal to the gods.'

3.224.5 'For women endowed with such virtue, bearing such auspicious marks, do not suffer long as you do now, O dark-eyed one.'

3.224.6 This earth, cleared of its thorns, shall surely be enjoyed by you together with your husbands — so have I heard it said, free of all doubt.

3.224.7 O daughter of Drupada, having slain the sons of Dhṛtarāṣṭra and avenged all enmities, you shall see the earth established in Yudhiṣṭhira's sovereignty.

3.224.8 Those Kuru women who, blinded by pride, mocked you as you went into exile — you shall soon see them stripped of all their schemes and purposes.

3.224.9 Know, O Kṛṣṇā, that all those who have done you wrong in your affliction are already on their way to the abode of Yama.

3.224.10 Your sons — Prativindhya, Sutasoma, and the mighty Vibhu, Śrutakarmā the son of Arjuna, Śatānīka the son of Nakula, and Śrutasena born of Sahadeva — all your children thrive.

3.224.11 All your heroic sons are well and trained in arms; like Abhimanyu, they are joyful and deeply content in Dvāravatī.

3.224.12 Subhadrā stands by them with complete devotion, just as you would; she cherishes them with wholehearted affection, her mind undivided, free of anxiety toward them.

3.224.13 Pradyumna's mother also serves them with entire devotion, and Keśava himself distinguishes them with the favor of Bhānu and others of his kin.

3.224.14 My father-in-law constantly attends to their food and clothing; Rāma and all the Andhaka-Vṛṣṇi heroes honor them, and their affection for the boys equals that shown to Pradyumna himself, O fair one.

3.224.15 Having thus spoken these and other pleasing, heartfelt words that gladdened the mind, he turned his thoughts toward departing and toward his chariot, the chariot of Vāsudeva.

3.224.16 Kṛṣṇa's queen Satyabhāmā, that spirited woman, made a reverential circumambulation of Kṛṣṇā (Draupadī) and then mounted the chariot of Śauri (Kṛṣṇa).

3.224.17 Then the best of the Yadus, scorcher of foes, smiled gently, consoled Draupadī once more, turned his swift horses around, and departed.

3.225.1 Janamejaya said: While those foremost of men lived in the forest, their bodies worn by cold, heat, wind, and sun, having reached that lake and that sacred woodland — what did the Pārthas do thereafter?

3.225.2 Vaiśaṃpāyana said: Having reached that lake, the sons of Pāṇḍu took leave of their attendants, made arrangements for them, and then roamed through the lovely forests, mountains, and river regions.

3.225.3 As those great warriors dwelt in the forest, ancient sages who were versed in the Vedas and rich in austerities came to them; and those foremost of men honored those sages duly.

3.225.4 Then, on a certain occasion, a Brahmin skilled in narration came to the Kauravas (Pāṇḍavas) on earth; having met with them by chance, he went on and visited the king Vaicitravīrya (Dhṛtarāṣṭra).

3.225.5 Having been seated and duly honored, urged on by the aged king, that best of Kurus, he told the tale of those born of Dharma, the Wind, Indra, and the twin Aśvins.

3.225.6 He described them as thin, their limbs wasted by wind and sun, plunged into the jaws of severe suffering, and Kṛṣṇā too — she who has heroes as her lords yet looked helpless as one without a protector — beset by every manner of affliction.

3.225.7 Then, hearing that account, King Vaicitravīrya (Dhṛtarāṣṭra) was consumed with compassion; having heard that the sons and grandsons of kings were in the forest, plunged into a river of sorrow,

3.225.8 his inner soul struck down by wretchedness, overwhelmed by sighs and tears, he somehow regained composure and, reflecting that all of this had sprung from himself, he spoke these words about the Pārthas.

3.225.9 How is it that Dharmarāja, the truthful, the pure, the noble-natured, the eldest of my sons, he who has no enemy born against him — he who once slept on a palace couch — now lies on the bare ground?

3.225.10 He who was ever woken by throngs of Māgadha bards with constant hymns of praise, who is himself like Indra — now he is woken in the last watch of the night surely by flocks of birds, lying on the bare earth.

3.225.11 How does Vṛkodara, his limbs wasted by wind and sun, his body flooded with suppressed rage, he whose limbs deserve no such hardship, lie on the surface of the earth before the eyes of Kṛṣṇā?

3.225.12 And Arjuna — so tender, so high-minded — remaining under the authority of the king, Dharma's son, with all his limbs as if trembling with indignation, surely does not sleep through the night-watches from sheer impatience.

3.225.13 Seeing the twins and Kṛṣṇā, Yudhiṣṭhira and Bhīma all deprived of happiness, he heaves deep sighs like a fierce-glowing serpent and surely does not sleep through the night-watches from impatience.

3.225.14 Likewise the twins, though worthy of every comfort, are unhappy; like immortals in heaven they are handsome and radiant, yet surely they lie awake, unable to find peace, restrained only by righteousness and truth.

3.225.15 Equal in strength even to the wind, and Bhīma the son of the Wind is mightier still; bound by the cord of righteousness, fierce in his blazing energy, he surely endures his wrath only with deep sighs.

3.225.16 He, tossing upon the ground, craving to slay my sons, restrained only by truth and righteousness, awaits the appointed time — he who surpasses all others in battle.

3.225.17 The harsh words that Duḥśāsana spoke when Ajātaśatru was conquered by deceit — those words have entered Vṛkodara's body and burn in his vital parts like a fire fed by fuel.

3.225.18 Dharma's son will not contemplate a sinful act, and Dhanaṃjaya follows his lead; but through the forest sojourn, Bhīma's wrath grows ever greater, like a fire fed by the wind.

3.225.19 That hero, torn apart by that wrath, presses one palm against the other and exhales fierce, scorching breath — as if burning these sons and grandsons of mine with it.

3.225.20 The wielder of the Gāṇḍīva and Vṛkodara — both furious, both equal to the Ender at the time of final dissolution — showering arrows bright as thunderbolts, would leave no remnant of the enemy's army in battle.

3.225.21 Duryodhana, Śakuni, the charioteer's son, and the dull-witted Duḥśāsana — they see only the honey but not the precipice; they see neither Vṛkodara nor Dhanaṃjaya for what they are.

3.225.22 A man who performs an action, whether good or evil, waits as the doer for its fruit; he is joined to that fruit helplessly — how then can a man find escape from it?

3.225.23 Even in a well-tilled field with seed well-sown, even when the rain-god showers in the proper season — could there be no fruit? How then could success fail to follow? Save by the decree of fate alone — so I reflect.

3.225.24 The evil done by my sinful dice, by the righteous Pāṇḍava (Yudhiṣṭhira acting under compulsion), and by me in following the lead of my wicked son — such is the manner in which this time of destruction has come upon the Kurus.

3.225.25 Surely the wind blows even uninvited; surely a pregnant woman will bring forth her child; surely night perishes at the onset of day, and likewise day perishes at the onset of night — all is certain.

3.225.26 Why then should some act while others do not? Why should men not give away wealth? Why should adversity come even after the right moment for success has been reached? How could such a thing be — and from where does it arise?

3.225.27 How should something not crack, not leak, not spill? — thus it must be guarded; left unguarded it would shatter into a hundred pieces. Surely what has been done does not perish from the world.

3.225.28 For Dhanaṃjaya has gone even from the forest to the world of Śakra — behold his valor! He has mastered the fourfold divine weapons and returned to this world once more.

3.225.29 For what mortal man, having gone bodily to heaven, would wish to return — save one who, looking upon the many Kurus struck down by time and hastening to their doom, cannot stay away?

3.225.30 And Arjuna the ambidextrous archer, and that bow the Gāṇḍīva which is the essence of the world, and his divine weapons — who could withstand the combined blazing energy of those three?

3.225.31 Hearing those words of the king, Duryodhana and Śakuni (Saubala) went to a private place and informed Karṇa of everything; and he too became displeased — that one of small understanding.

3.226.1 Vaiśaṃpāyana said: Having heard those words of Dhṛtarāṣṭra, Karṇa, along with Śakuni (Saubala), spoke these words at the right moment to Duryodhana.

3.226.2 O Bhārata, having banished the heroic Pāṇḍavas by your own valor, enjoy this earth alone, as the slayer of Śambara (Indra) enjoys heaven.

3.226.3 The kings of the East, the South, the West, and the North — all have been made tribute-payers to you, O lord of men.

3.226.4 That Lakṣmī which once shone resplendently and cleaved to the Pāṇḍavas — that very Lakṣmī has now been won by you, O king, along with your brothers.

3.226.5 That blazing Śrī which we witnessed residing in Yudhiṣṭhira at Indraprastha — O king, we who were lately wasted by grief now see her here with us.

3.226.6 That very Śrī has been wrested by you, O mighty-armed one, from King Yudhiṣṭhira by the power of your intellect, and she is seen shining brilliantly here.

3.226.7 Likewise, O lord of kings, slayer of enemy heroes, all the kings are established under your command, saying, 'What are your orders?'

3.226.8 Today, O king, the entire earth is yours — she who is ocean-girt, adorned with mountains and forests, the divine one filled with villages, cities, and mines, replete with every kind of woodland tract and beautified with port towns.

3.226.9 Worshipped by Brahmins, O king, and honored by kings, through your own prowess you blaze among the gods in heaven like the sun with his rays.

3.226.10 As Yama is surrounded by the Rudras, and Vāsava by the Maruts, so you, O king, surrounded by the Kurus, shine like the lord of the constellations (the moon).

3.226.11 Those who never respected your commands, who were never afraid of you — we see those very ones now: the Pāṇḍavas, stripped of prosperity, dwelling in the forest.

3.226.12 For it is heard, O great king, that the Pāṇḍavas are dwelling near the lake in the Dvaitavana forest, together with Brahmins and forest-dwellers.

3.226.13 Therefore go, O great king, endowed with supreme prosperity, scorching the sons of Pāṇḍu with your splendor as the sun with his rays.

3.226.14 Established in your kingdom, yourself clothed in glory, look upon the sons of Pāṇḍu who have been cast out of the kingdom, stripped of prosperity, in want — while you have attained every wealth, O king.

3.226.15 Let the Pāṇḍavas behold you, O one endowed with great lineage, established in great station — even as they beheld Yayāti, the son of Nahuṣa, in his glory.

3.226.16 That prosperity which friends and foes alike behold blazing in a man — that, O lord of the people, becomes a true and effective prosperity.

3.226.17 He who, standing in ease, looks down upon enemies in misfortune — as one standing on a mountain looks down upon those on the earth — what pleasure is greater than that?

3.226.18 Not through the gain of sons, nor wealth, nor even a kingdom does a man find the delight, O tiger among kings, that he finds from seeing the downfall of his enemies.

3.226.19 And what joy would there not be for one who, his own aims accomplished, sees Dhanaṃjaya in the hermitage clad in bark and deerskin?

3.226.20 Your richly-dressed wives should look upon the unhappy Kṛṣṇā (Draupadī) in her bark and deerskin garments; and she, bereft of wealth, should feel disgust anew and condemn both herself and her very life.

3.226.21 For that wretchedness which befits her is not what she felt in the midst of the assembly-hall — it is what she will feel upon seeing your richly adorned wives.

3.226.22 Having thus spoken to the king, Karṇa and Śakuni both fell silent, O Janamejaya, when their speech was done.

3.227.1 Vaiśaṃpāyana said: Having heard the words of Karṇa, King Duryodhana was at first gladdened, but then, despondent again, spoke these words.

3.227.2 What you say, Karṇa, is all that lies in my heart as well; but I shall not obtain permission to go where the Pāṇḍavas are.

3.227.3 Dhṛtarāṣṭra, lord of the earth, laments those heroes and even now considers the Pāṇḍavas superior — grown greater through the discipline of austerity.

3.227.4 And if the king were to discover our intention — even thinking of the future — he would not grant permission.

3.227.5 For there is no other purpose in Dvaitavana than to taunt and torment those forest-dwelling enemies of mine.

3.227.6 For you know how Kṣattā (Vidura) spoke at the time of the dice-game, and what he said then to me, to you, and to Śakuni (Saubala).

3.227.7 Reflecting on those former words and on all the lamentation since, I cannot determine whether to go or not to go.

3.227.8 Yet my own joy would be immense if I could see Bhīma and Phalguna (Arjuna) afflicted in the forest, together with Kṛṣṇā.

3.227.9 Even if I were to gain the whole earth, I would not obtain such delight as I would from seeing the sons of Pāṇḍu in their garments of bark and deerskin.

3.227.10 And what could be greater than that, O Karṇa, than that I should see Draupadī, the daughter of Drupada, clad in ochre robes in the forest?

3.227.11 If Dharmarāja and Bhīmasena the Pāṇḍava were to see me invested with supreme prosperity — my life would be worth living.

3.227.12 Yet I see no means by which we might go to that forest in such a way that the lord of the earth would give his leave as I departed.

3.227.13 Together with Śakuni (Saubala) and likewise with Duḥśāsana, find a clever means by which we may go to that forest.

3.227.14 And I myself, having resolved the matter — whether to go or not — shall go to the king's presence tomorrow morning.

3.227.15 When I am seated there together with Bhīṣma, that best of Kurus, whatever means you see to be fit — that you should declare, along with Saubala.

3.227.16 Having heard of Bhīṣma's and the king's intention to depart, I shall appease my grandfather and make my resolve.

3.227.17 Saying "so be it," they all went to their respective quarters. Then, when the night had passed, Karṇa approached the king.

3.227.18 Then Karṇa, laughing, said this to Duryodhana: "A means has been found — hear it, O lord of men."

3.227.19 "All the cattle-stations in the Dvaita forest await you, O lord of men. Under the pretext of a cattle-inspection tour, we shall go there — of this there is no doubt."

3.227.20 "For it is always customary to go on a cattle-inspection tour, O lord of men. Thus your father, O king, should rightly grant you permission."

3.227.21 While those two were thus discussing the resolution to go on the cattle-inspection tour, Śakuni, the king of Gāndhāra, replied, smiling as it were.

3.227.22 "This means of going there without impediment has been seen by me. The king will grant us permission and will indeed urge us on."

3.227.23 "All the cattle-stations in the Dvaita forest await you, O lord of men. Under the pretext of a cattle-inspection tour, we shall go there — of this there is no doubt."

3.227.24 Then, all of them laughing, they slapped each other's palms. Having resolved on that very plan, they went to see the foremost of the Kurus.

3.228.1 Vaiśaṃpāyana said: Then they all came before Dhṛtarāṣṭra, O Janamejaya. Having inquired of the king's well-being and having been inquired of by the king, O Bhārata.

3.228.2 Then a cowherd named Samanga, who had previously been appointed by them and whose cattle were nearby, reported to Dhṛtarāṣṭra.

3.228.3 Thereupon Rādheya and Śakuni, O lord of men, addressed Dhṛtarāṣṭra, the foremost of kings, the lord of men.

3.228.4 "In the pleasant regions, the cattle-stations are there now, O Kaurava. The time has come for the annual cattle-census, and also for branding the calves."

3.228.5 "And hunting is customary at this time, O king. You should give permission for your son Duryodhana to go."

3.228.6 Dhṛtarāṣṭra said: "Hunting is fine, my dear, and so is the inspection of the cattle. But one should not go trusting the cowherds — that I remember."

3.228.7 "Those tigers among men are nearby there — so we have heard. Therefore I myself do not approve of your going there."

3.228.8 "For they have been defeated by deceit and made to suffer in the great forest, O Rādheya, yet they are devoted to austerity and are capable great warriors."

3.228.9 "Dharmarāja might not grow angry, but Bhīmasena is wrathful. The daughter of Yajñasena is pure blazing energy alone."

3.228.10 "And you too might give offense, filled as you are with pride and delusion. Then they, endowed with the power of austerity, would utterly burn you."

3.228.11 "Or else those heroes, armed and overwhelmed by wrath, banded together with swords drawn, would burn you with the brilliance of their weapons."

3.228.12 "Or if you were to attack them on account of your superior numbers, that would be supremely ignoble — and moreover I deem it impossible."

3.228.13 "For the mighty-armed Dhanañjaya dwelt in Indra's realm, acquired divine weapons, and then returned to the forest."

3.228.14 "The entire earth was once conquered by Bībhatsu even before he had obtained his weapons — how much more will that great warrior now, armed with his weapons, not slay you?"

3.228.15 "Or if, having heard my words, you go there prepared and on guard, the anxiety of dwelling there and the troubles arising from overconfidence will certainly occur."

3.228.16 "Or if some soldiers were to do harm to Yudhiṣṭhira, that act done without proper judgment would bring a fault upon you."

3.228.17 "Therefore let trusted men go for the cattle-census. I do not approve of your going there yourself, O Bhārata."

3.228.18 Śakuni said: "The eldest Pāṇḍava knows dharma, and he pledged in the assembly that twelve years would be spent in exile, O Bhārata."

3.228.19 "And all those Pāṇḍavas are followers of dharma. Yudhiṣṭhira, the son of Kuntī, will not be angry with us."

3.228.20 "Our desire to go hunting has grown greatly, and we wish to conduct the cattle-census — not to see the Pāṇḍavas."

3.228.21 "No ignoble conduct will take place there. We shall not go to the place where they are encamped."

3.228.22 Vaiśaṃpāyana said: Thus addressed by Śakuni, Dhṛtarāṣṭra, lord of men, gave permission to Duryodhana along with his ministers — though not willingly.

3.228.23 Having received permission, the prince of Gāndhāra, together with Karṇa, set out — that foremost of the Bhāratas — surrounded by a great force.

3.228.24 Accompanied likewise by Duḥśāsana and by the gambler Subala's son, surrounded by other brothers as well, and by women in their thousands.

3.228.25 To see that mighty-armed one set out for the Dvaita lake and forest, all the townspeople followed him along with their wives.

3.228.26 Eight thousand chariots, thirty thousand elephants, foot soldiers by the many thousands, and nine thousand horses.

3.228.27 Wagons, market-traders, courtesans, merchants, bards, and hunters by the hundreds and thousands.

3.228.28 At the king's departure there arose a very great noise, like that of a mighty wind stirred up during the rainy season, O lord of men.

3.228.29 King Duryodhana encamped at the distance of a gavyuta, and then, having set out with all his vehicles, proceeded to the Dvaita lake.

3.229.1 Vaiśaṃpāyana said: Then King Duryodhana, dwelling here and there in the forest, went to the cattle-stations and established his camp there around them.

3.229.2 In a pleasant, well-known region, with water and trees, endowed with all good qualities, the men set up their encampment.

3.229.3 Likewise in proximity to it, many separate quarters were arranged — for Karṇa and for Śakuni, and for all the brothers as well.

3.229.4 He saw the cattle there by the hundreds and thousands, and the king noted all of them by their marks and brands.

3.229.5 He branded the calves as well, and noted those cows that had newly calved, and also the young calves and the cows he counted.

3.229.6 Having completed the census and noted the three-year-old cattle, surrounded by the cowherds, the joyful son of the Kuru dynasty sported about.

3.229.7 And all those townspeople and thousands of soldiers played at their pleasure in that forest, like the immortals.

3.229.8 Then cowherds who were skilled singers, expert in dance and music, attended on the son of Dhṛtarāṣṭra, as did well-adorned young women.

3.229.9 That king, surrounded by groups of women, joyful, gave them wealth as was fitting, and various foods and drinks.

3.229.10 Then all of them together hunted on all sides — hyenas, buffaloes, deer, gayal-cattle, bears, and boars.

3.229.11 He pierced them with arrows, bound elephants in the great forest, and had deer captured in the pleasant regions.

3.229.12 Enjoying dairy products and pleasures, O Bhārata, and gazing upon the wonderfully lovely flowering forests.

3.229.13 Frequented by intoxicated bees and resonant with peacock cries, he proceeded in due order to the sacred Dvaita lake, endowed with supreme prosperity, like the thunderbolt-bearing Mahendra.

3.229.14 And it so happened that on that very day, O lord of men, Dharmaputra Yudhiṣṭhira, the king, the foremost of the Kurus, performed a royal-sage sacrifice according to divine rites, with forest products in the immediate manner.

3.229.15 That wise Kaurava, lord of men, having established his camp around that lake, was accompanied by Draupadī, his wife devoted to dharma.

3.229.16 Then Duryodhana, together with his brothers, commanded his servants: "Let the pleasure-pavilions be quickly prepared," O Bhārata.

3.229.17 Those obedient attendants, saying "so be it" to that Kaurava, wishing to set up the pleasure spots, went to the Dvaita lake.

3.229.18 As the advance guard of Dhṛtarāṣṭra's son reached the Dvaita lake and sought to enter through the forest gate, the Gandharvas blocked their way.

3.229.19 For the king of the Gandharvas had come there earlier, O lord of men, O king, arriving from Kubera's abode, surrounded by his troops.

3.229.20 With troops of apsaras and the sons of the thirty gods, that pleasure-loving one had come for sport, and by him was that lake occupied.

3.229.21 Seeing it occupied by him, those royal attendants then went back, O king, to where King Duryodhana was.

3.229.22 But having heard their report, the Kaurava sent soldiers mad for battle, saying: "Drive them away!"

3.229.23 Hearing that command of the king, the leaders of his army went to the Dvaita lake and said this to the Gandharvas.

3.229.24 "A king named Duryodhana, the mighty son of Dhṛtarāṣṭra, is coming here to sport. For that reason, move away."

3.229.25 Thus addressed, the Gandharvas, laughing, O lord of men, replied to those men with these very harsh words.

3.229.26 "Your king Suyodhana of dull intellect does not think clearly — he who gives us orders in this way as if we were his subjects, we who dwell in heaven."

3.229.27 "And you yourselves are dull-witted and wish to die — of this there is no doubt — you who speak to us thus at his command, you senseless ones."

3.229.28 "All of you go quickly to where that Kaurava king is, and that enemy — go right now to the encampment of Dharmarāja."

3.229.29 Thus addressed by the Gandharvas, the leaders of the king's army ran back to where the son of Dhṛtarāṣṭra, the king, was.

3.230.1 Vaiśaṃpāyana said: Then all of them together came to Duryodhana and reported, O great king, what had been said to the Kaurava.

3.230.2 With his army blocked by the Gandharvas, the glorious son of Dhṛtarāṣṭra, filled with indignation, addressed his troops, O Bhārata.

3.230.3 "Chastise these lawless ones who do what displeases me — even if Śatakratu himself were at play here with all the gods."

3.230.4 Hearing Duryodhana's words, the mighty sons of Dhṛtarāṣṭra, all of them, armed themselves, and the warriors by the thousands as well.

3.230.5 Then, overwhelming the Gandharvas, they forcibly entered that forest, filling the ten directions with a great lion's roar.

3.230.6 Then the Kuru soldiers were blocked by other Gandharvas. Being blocked by the Gandharvas, O lord of the earth, yet disregarding those Gandharvas, they entered that great forest.

3.230.7 When the sons of Dhṛtarāṣṭra along with their king would not desist even by words, then all those sky-dwellers reported to Citrasena.

3.230.8 The lord of the Gandharvas, Citrasena, exceedingly wrathful, spoke to all of them regarding those Kauravas: "Chastise those ignoble ones!"

3.230.9 Authorized by Citrasena, O Bhārata, all the Gandharvas, weapons raised, charged at the sons of Dhṛtarāṣṭra.

3.230.10 Seeing those Gandharvas swooping swiftly with weapons raised, all of them fled from the battle before the very eyes of Dhṛtarāṣṭra's son.

3.230.11 Seeing all those sons of Dhṛtarāṣṭra fleeing with their backs turned, the hero Vaikartana alone did not turn his back there.

3.230.12 But beholding the great army of the Gandharvas rushing forward, Rādheya checked them with a great shower of arrows.

3.230.13 With razor-headed shafts, keen arrows, broad-headed arrows, calf-tooth arrows, and iron-shafted ones, the son of a charioteer struck down the Gandharvas by the hundreds, owing to his swiftness.

3.230.14 That great chariot-warrior, striking down the heads of the Gandharvas, in a single moment shattered the entire army of Citrasena.

3.230.15 Yet those Gandharvas, though being slaughtered by the wise son of a charioteer, came on again in hundreds and thousands.

3.230.16 In an instant the earth seemed transformed into Gandharva-land, covered by the troops of Citrasena rushing forward with tremendous speed.

3.230.17 Then King Duryodhana, Śakuni the son of Subala, Duḥśāsana, Vikarṇa, and the other sons of Dhṛtarāṣṭra struck down that enemy force with their chariots thundering like Garuḍa.

3.230.18 They fought again, placing Karṇa at the fore, and with a great roar of chariots and the swift movement of horses, seeking to protect the son of Vikartana, they checked the Gandharvas.

3.230.19 Then all the Gandharvas clashed together with the Kauravas, and a tremendous, hair-raising battle commenced.

3.230.20 Then the Gandharvas, tormented by arrows, began to give way, and the Kauravas shouted aloud seeing the Gandharvas pressed hard.

3.230.21 Seeing his Gandharvas thrown into panic, Citrasena, exceedingly wrathful, leapt from his seat in fury, intent on their destruction.

3.230.22 Then Citrasena, a master of wondrous stratagems, deployed his weapon of illusion and fought; by his magical power the Kauravas were bewildered.

3.230.23 For at that time, O Bhārata, each single warrior of Dhṛtarāṣṭra's army found himself surrounded by ten Gandharvas fighting against him.

3.230.24 Crushed by that great force, they fled in fear from the battlefield to where King Yudhiṣṭhira stood.

3.230.25 While the armies of the sons of Dhṛtarāṣṭra broke and fled on all sides, O king, Karṇa the son of Vikartana stood firm as an immovable mountain.

3.230.26 Duryodhana, Karṇa, and Śakuni the son of Subala continued to fight the Gandharvas in battle, though grievously wounded.

3.230.27 Then all the Gandharvas in hundreds and thousands, united in their desire to kill him, rushed upon Karṇa in battle.

3.230.28 Those mighty warriors, seeking to slay the charioteer's son, surrounded him on all sides with swords, broad-bladed spears, lances, and maces.

3.230.29 Some severed his yoke, others struck down his banner; some cut his shaft, some felled his horses, and others brought down his charioteer.

3.230.30 Others shattered his parasol, his chariot-casing, and the curved railing, and those many thousands of Gandharvas smashed his chariot to pieces.

3.230.31 Then the charioteer's son leapt down from his ruined chariot, sword and shield in hand, mounted the chariot of Vikarṇa, and urged its horses away to safety.

3.231.1 Vaiśaṃpāyana said: O great king, when the great chariot-warrior Karṇa was routed by the Gandharvas, the entire army of Dhṛtarāṣṭra's son fled while he watched.

3.231.2 Seeing all of Dhṛtarāṣṭra's men turn their backs and run, Duryodhana, O great king, did not himself turn away.

3.231.3 Seeing the great Gandharva host rushing toward him, that subduer of foes poured down upon them a heavy shower of arrows.

3.231.4 Disregarding the shower of arrows, the Gandharvas, intent on killing Duryodhana, surrounded his chariot on all sides.

3.231.5 They shattered the yoke, the shaft, the body of the car, the banner and the charioteer alike; they felled the horses, the three-piece pole, and the floor-frame, beating the chariot to fragments.

3.231.6 Citrasena, that mighty-armed one, rushed upon Duryodhana as he fell to the ground unhorsed and seized him alive as a prisoner.

3.231.7 When he was thus taken, O lord of kings, the Gandharvas surrounded Duḥśāsana, who still stood in his chariot, encircling him on all sides.

3.231.8 Some Gandharvas sped off carrying Viviṃśati away, while others took Citrasena; still others seized Vinda and Anuvinda, and yet others carried off the royal ladies one and all.

3.231.9 The troops of Dhṛtarāṣṭra's son, attacked by the Gandharvas, joined with those who had already fled and came then to the Pāṇḍavas.

3.231.10 The camp-followers, the market people, the courtesans, and all those with vehicles and draft animals sought refuge with the Pāṇḍavas when the king was being carried off.

3.231.11 "That comely and mighty-armed king, the son of Dhṛtarāṣṭra, mighty in strength, is being carried away by the Gandharvas — O Pārthas, pursue him!"

3.231.12 "Duḥśāsana, Durviṣaha, Durmukha, and Durjaya have been bound and are being carried off by the Gandharvas, along with all the royal ladies."

3.231.13 So crying aloud in their eagerness for the king's welfare, all of Duryodhana's ministers came to Yudhiṣṭhira in distress, speaking in pitiful voices.

3.231.14 Seeing those aged ministers of Duryodhana thus afflicted, despondent, and supplicating Yudhiṣṭhira, Bhīmasena addressed them.

3.231.15 "For those who have been acting contrary to right conduct, this outcome has come about by contrary means. What should have been done by us has instead been done by the Gandharvas."

3.231.16 "This is the fruit of bad counsel, O friend — of the king who gambled wickedly. We have heard the saying that others bring down the hater who is a coward."

3.231.17 "And now this superhuman deed has been done before our very eyes by the Gandharvas. Fortunate it is that there exists in this world someone who acts in our interest — someone who has lifted from us the burden that, while we sat at ease, brought us comfort."

3.231.18 "That evil-minded one desires to see us — who endure cold, wind, and scorching heat and have grown lean through austerity — reduced from our equal standing to an unequal and wretched state."

3.231.19 "Those who follow the conduct of that wicked-souled Kuru prince who walks the path of unrighteousness — they behold their own ruin."

3.231.20 "Unrighteousness indeed was committed by the one who devised all this. But we sons of Kuntī are free of cruelty; I speak to you as overseers of that unrighteous one."

3.231.21 As the impatient son of Kuntī, Bhīmasena, was speaking thus, the king said to him: "This is not the time for harsh words."

3.232.1 Yudhiṣṭhira said: "How can you speak such words, dear friend, toward these Kauravas who have come to us in fear, seeking refuge, fallen into adversity?"

3.232.2 "O Vṛkodara, there will always be quarrels and dissensions among kinsmen, and enmities that persist — yet the duty owed to kinsmen is never destroyed."

3.232.3 "But when an outsider assails a kinsman's family, good men do not endure that assault by an outsider."

3.232.4 "This evil-minded one knows full well that we have been dwelling here in the forest for a long time. And yet, disregarding us, he has done this disagreeable thing."

3.232.5 "By the Gandharva's forcible seizure of Duryodhana in battle and by the defilement of the women by outsiders, our family line itself is shamed."

3.232.6 "For the sake of those who have sought refuge and for the protection of our family, rise up, O tigers among men, and arm yourselves without delay."

3.232.7 "Arjuna, the twin brothers, and you, unconquered Bhīma — free Suyodhana the son of Dhṛtarāṣṭra who is being carried away."

3.232.8 "Here are these chariots, O tigers among men, fully equipped with all weapons, yoked by charioteers headed by Indrasena, bearing golden banners."

3.232.9 "Mount these, dear friend, and strive without fatigue in battle against the Gandharvas for the liberation of Suyodhana."

3.232.10 "Even any ordinary king would protect to the utmost of his power an enemy who came seeking refuge — how much more so you, O Vṛkodara?"

3.232.11 "Who else in this world, urged on and seeing an enemy with hands clasped in supplication who has sought refuge, would not surely rush forward to give protection?"

3.232.12 "The granting of a boon, the gaining of a kingdom, the birth of a son, O Pāṇḍava — these three are said to be equal; and the deliverance of an enemy from distress is equal to all three combined."

3.232.13 "What could be greater than this — that Suyodhana in his calamity now seeks his very life relying on the strength of your arms?"

3.232.14 "I myself would rush forward, O Vṛkodara, if it were not that this sacrifice here is being performed — I have no hesitation about this, O hero."

3.232.15 "O Bhīma, strive to free Suyodhana by conciliation first; then strive by all means available, O joy of the Kuru race."

3.232.16 "If the king of the Gandharvas does not yield to conciliation, then free Suyodhana by gentle but resolute force."

3.232.17 "And if he does not release the Kauravas even with gentle fighting, O Bhīma, then by every means subdue those enemies who bar the way and free them."

3.232.18 "This much is all I am able to enjoin upon you, O Vṛkodara, while this sacrificial rite is being performed here, O Bhārata."

3.232.19 Vaiśaṃpāyana said: Hearing those words of Ajātaśatru, Dhanaṃjaya pledged himself as the guru's word demanded — to the liberation of the Kauravas.

3.232.20 Arjuna said: "If the Gandharvas do not release the sons of Dhṛtarāṣṭra through conciliation, then today the earth shall drink the blood of the Gandharva king."

3.232.21 Vaiśaṃpāyana said: Hearing that pledge of Arjuna, who never speaks falsely, the spirits of the Kauravas, O king, returned to them once more.

3.233.1 Vaiśaṃpāyana said: Hearing the words of Yudhiṣṭhira, all those bulls among men, with Bhīmasena at their fore, rose up with joyful faces.

3.233.2 Then all those great chariot-warriors, O Bhārata, donned their impenetrable armor wrought with gold and adorned with varied ornaments.

3.233.3 Those Pāṇḍavas, fully armored and mounted in their chariots with banners flying and bows in hand, shone like blazing fires.

3.233.4 Mounting those well-equipped chariots yoked with swift horses, those tigers among chariot-warriors swiftly set forth from there.

3.233.5 Then a great shout arose from the Kaurava troops when they saw the mighty chariot-warriors, the sons of Pāṇḍu, going forth together.

3.233.6 The sky-moving Gandharvas, exulting in their victory, and the great chariot-warriors, came swiftly together in that forest in an instant, fearless.

3.233.7 Then all the Gandharvas, proud of their victory, turned back when they saw the four Pāṇḍava heroes mounted in their chariots facing them in battle.

3.233.8 Seeing them blazing forth like the guardians of the world risen to battle, the dwellers of the Gandhamādana mountain drew up their formations and stood their ground.

3.233.9 Remembering the word of the wise Dharmarāja, they approached the battle gradually and gently, O Bhārata.

3.233.10 But the soldiers of the Gandharva king, being dull-witted, could not at that time be brought to their better senses by gentle means.

3.233.11 Then the invincible Savyasācī, that scorcher of foes, spoke these conciliatory words to those sky-dwellers in battle.

3.233.12 "This is not an act worthy of the king of the Gandharvas — this reprehensible conduct: the violation of another's wives and engaging in combat with men."

3.233.13 "Release these mighty sons of Dhṛtarāṣṭra, and free their ladies too, by the command of Dharmarāja."

3.233.14 Thus addressed by the glorious Pāṇḍava, the Gandharvas laughed and then spoke these words to Pārtha.

3.233.15 "Dear friend, in this world we would do the bidding of only one person — acting upon whose command we move about free of all distress."

3.233.16 "We act as that one alone has commanded, O Bhārata. We have no master other than that lord of the gods."

3.233.17 Thus addressed by the Gandharvas, Dhanaṃjaya, the son of Kuntī, replied to the Gandharvas again with these words.

3.233.18 "If you Gandharvas will not release the son of Dhṛtarāṣṭra through peaceful means, then I myself shall free Suyodhana by force of arms."

3.233.19 Having spoken thus, Pārtha Savyasācī Dhanaṃjaya then loosed sharp arrows upon those sky-dwellers against sky-dwellers.

3.233.20 And in like manner those mighty Gandharvas pressed upon the Pāṇḍavas with a shower of arrows, and the Pāṇḍavas likewise pressed upon those dwellers of heaven.

3.233.21 Then a most tumultuous battle arose between the swift Gandharvas of terrible speed and the Pāṇḍavas, O Bhārata.

3.234.1 Vaiśaṃpāyana said: Then the Gandharvas, equipped with divine weapons and wearing golden garlands, released blazing arrows and surrounded them from all sides.

3.234.2 The four heroic Pāṇḍavas and the Gandharvas by the thousands clashed in battle, O king — it was truly a wondrous sight.

3.234.3 Just as the chariots of Karṇa and Duryodhana had both been shattered by the Gandharvas in hundreds of pieces, so they now did the same to those others.

3.234.4 Those tiger-like men received those hundreds of Gandharvas charging in battle, O king, with showers of arrows manifold.

3.234.5 The sky-travellers, pelted with showers of arrows from all sides, could not remain near the sons of Pāṇḍu.

3.234.6 Seeing the Gandharvas enraged and bearing down on him, Arjuna then took aim and prepared to employ the great divine weapons.

3.234.7 With the fire-weapon (Āgneya), the mighty Arjuna sent a thousand thousands of those Gandharvas to the abode of Yama in battle.

3.234.8 Likewise Bhīma, the great archer, foremost among the strong in battle, slew hundreds of Gandharvas, O king, with sharp arrows.

3.234.9 The two sons of Mādrī also, those mighty warriors fighting fiercely, pressing forward, O king, slew hundreds of enemies.

3.234.10 Those Gandharvas, being slaughtered by the divine weapons of those great-souled ones, then flew up into the sky, taking the sons of Dhṛtarāṣṭra with them.

3.234.11 Perceiving them as they attempted to fly upward, the son of Kuntī, Dhanañjaya, surrounded them on all sides with a great net of arrows.

3.234.12 Caught in that net of arrows like birds in a cage, they showered Arjuna in anger with a rain of maces, javelins, and iron bolts.

3.234.13 Destroying those volleys of maces, javelins, and swords, that master of great weapons, Dhanañjaya, struck the bodies of the Gandharvas with broad-headed arrows.

3.234.14 With heads, feet, and arms raining down, it appeared like a shower of stones, and great fear arose among the enemies.

3.234.15 Those Gandharvas being slaughtered by that great-souled Pāṇḍava, though stationed in the sky, showered down arrows upon those on the ground.

3.234.16 But Savyasācin, the scorcher of foes, that resplendent one, warded off their showers of arrows with his own weapons and pierced the Gandharvas in return.

3.234.17 Arjuna, the joy of the Kurus, also deployed the Sthūṇākarṇa, the Indrajala, the Saura, the Āgneya, and the Saumya weapons.

3.234.18 Those Gandharvas, scorched by the arrows of the son of Kuntī, fell into utter despair, like the Daityas struck down by Indra.

3.234.19 Attempting to ascend upward they were blocked by the net of arrows; trying to scatter they were checked by Savyasācin's broad-headed shafts.

3.234.20 Seeing the Gandharvas terrified by the wise son of Kuntī, Citrasena seized a mace and rushed at Savyasācin.

3.234.21 As he came rushing swiftly, mace in hand, in that battle, the son of Pṛthā cut that all-iron mace into seven pieces with his arrows.

3.234.22 Seeing his mace cut into many pieces by that swift archer, he concealed himself with his magic art and fought the Pāṇḍava, deploying his divine weapons while standing in the sky.

3.234.23 The mighty king of the Gandharvas then made himself invisible through illusion; perceiving the invisible one striking at him, Arjuna struck back with sky-travelling arrows empowered with divine weapon-mantras.

3.234.24 The enraged Arjuna then attempted to slay the invisible one, and Dhanañjaya, taking many forms, relied upon the technique of piercing by sound.

3.234.25 As he was being struck by those weapons of the great-souled Arjuna, his dear friend then revealed himself to him.

3.234.26 Recognizing Citrasena as his friend, weakened in battle, the bull among Pāṇḍavas then withdrew that weapon already released.

3.234.27 Seeing Dhanañjaya withdraw his weapon, all the Pāṇḍavas likewise reined in their galloping horses, checked the speed of their arrows, and lowered their bows.

3.234.28 Citrasena, Bhīma, Savyasācin, and the twin sons of Mādrī, having inquired of each other's well-being, all remained in their chariots.

3.235.1 Vaiśaṃpāyana said: Then Arjuna, that great archer of great splendor, smiling, spoke these words to Citrasena in the midst of the Gandharva army.

3.235.2 "What was your purpose, O hero, in restraining the Kauravas? And for what reason has this Suyodhana been seized along with his wives?"

3.235.3 Citrasena said: "This intention of the wicked Duryodhana and of Karṇa was known to the great-souled one who dwells there, O Dhanañjaya.

3.235.4 Knowing you to be dwelling in the forest and suffering hardship undeservedly, these ones came to mock you and the illustrious Draupadī.

3.235.5 Knowing what they intended to do, the lord of the gods spoke to me: 'Go, bind Duryodhana together with his ministers and bring them here.'

3.235.6 'And Dhanañjaya must be protected in battle along with his brothers, for that Pāṇḍava is your dear friend and also your pupil.'

3.235.7 "By the command of the king of the gods I came here swiftly; this evil one is now bound, and I shall take him to the abode of the gods."

3.235.8 Arjuna said: "Release him, Citrasena — Suyodhana is our brother. If you wish to please me, do so at the command of Dharmarāja."

3.235.9 Citrasena said: "This sinful one, ever corrupt, does not deserve to be released — he has cheated Dharmarāja and Kṛṣṇā (Draupadī), O Dhanañjaya.

3.235.10 "The son of Kuntī, Dharmarāja, that one of great vows, does not know what this one intended to do — inform him, and then do as you wish."

3.235.11 Vaiśaṃpāyana said: They all then went to king Yudhiṣṭhira, and having approached him, they reported in full all of his evil deeds.

3.235.12 Ajātaśatru, having heard those words of the Gandharva, then caused them all to be released and praised the Gandharvas.

3.235.13 "By good fortune this ill-behaved son of Dhṛtarāṣṭra, together with his ministers, kinsmen, and relatives, was not slain by you, who are all powerful and capable.

3.235.14 "A great service has been done for me, O sky-travellers, my dear ones — by releasing this wicked one, our family has not been put to shame.

3.235.15 "Command whatever you desire; we are pleased by your sight. Having received all that you wish, then depart without delay."

3.235.16 Dismissed by the wise son of Pāṇḍu, the Gandharvas, led by Citrasena, departed joyfully together with the Apsaras.

3.235.17 The king of the gods also revived those Gandharvas who had been slain in battle by the Kauravas, with a divine shower of nectar.

3.235.18 Having thus freed those kinsmen and all the royal wives, and having accomplished that difficult feat, the Pāṇḍavas were filled with joy.

3.235.19 Honored by the Kuru men, women, and children, those great chariot-warriors, those great-souled ones, shone in the midst of the Kurus like fires.

3.235.20 Then, having freed Duryodhana together with his brothers, Yudhiṣṭhira spoke these affectionate words:

3.235.21 "Do not commit such a rash act again anywhere, my dear one — for those who act rashly do not prosper in happiness, O Bhārata.

3.235.22 "Go home safely together with all your brothers, O joy of the Kurus, as you please — and do not harbor grief in your heart."

3.235.23 Thus dismissed by the Pāṇḍava, king Duryodhana then, splitting apart with shame, went toward his city.

3.235.24 After that Kaurava had gone, the heroic son of Kuntī, Yudhiṣṭhira, together with his brothers, honored by the twice-born,

3.235.25 surrounded by all those ascetics rich in spiritual power, like Indra among the immortals, sported joyfully in that Dvaita forest.

3.236.1 Janamejaya said: Of that evil one, conquered and captured by enemies and then freed in battle by the great-souled Pāṇḍavas, and yet still proud afterward —

3.236.2 — of him who boasted and was arrogant and haughty always, and who always despised the Pāṇḍavas for their manly valor and generosity —

3.236.3 — the entry of that sinful Duryodhana, that constant speaker of ego, into Hāstinapura seems difficult to imagine to me.

3.236.4 Narrate in detail, O Vaiśaṃpāyana, the entry of one so filled with shame, his mind overwhelmed with grief.

3.236.5 Vaiśaṃpāyana said: Dismissed by Dharmarāja, that son of Dhṛtarāṣṭra, Suyodhana, head bowed in shame, approached in sorrow, utterly wretched.

3.236.6 The king proceeded to his own city followed by his fourfold army, his mind struck by grief, brooding upon his defeat.

3.236.7 Halting the vehicles along the way in a pleasant place with good pasture and water, he encamped on a beautiful and charming stretch of land as he wished, and stationed the elephants, horses, chariots, and infantry each in their proper place.

3.236.8 Then, as the king sat upon a couch brilliant as fire, afflicted like the moon seized by Rāhu at the waning of night, Karṇa approached and spoke these words to Duryodhana:

3.236.9 "By good fortune you live, O son of Gāndhārī! By good fortune we meet again! By good fortune you have conquered those shape-shifting Gandharvas!

3.236.10 "By good fortune I see all your brothers whole, O joy of the Kurus — those great chariot-warriors, eager for battle, freed, their enemies defeated.

3.236.11 "But I, attacked by all the Gandharvas as you watched, was unable to hold firm my own army as it was torn apart.

3.236.12 "Grievously wounded by arrows and utterly distressed I withdrew — but what I consider most extraordinary, O Bhārata, is that you here —

3.236.13 "— I see you freed from that superhuman battle, unharmed, unscathed, together with your wives, wealth, and vehicles.

3.236.14 "There could be found no man in this world, O Bhārata, who could have done what you did, O great king, in that battle along with your brothers."

3.236.15 Thus addressed by Karṇa, king Duryodhana then, head bowed low, O king, spoke in a voice choked with tears:

3.237.1 Duryodhana said: "I do not resent your words spoken in ignorance, O son of Rādhā — you know that those Gandharva enemies were conquered by my valor.

3.237.2 "The Gandharvas were fought for a long time by my brothers and me together, O mighty-armed one, and great losses were inflicted on both sides.

3.237.3 "But when those heroic sky-travellers fought with superior magic from the air, then our battle with those sky-goers became unequal.

3.237.4 "We suffered defeat in battle and actual capture — I, along with my servants, ministers' sons, wives, wealth, and vehicles, were being carried off by them high along the aerial path, greatly distressed.

3.237.5 "Then some of our soldiers and ministers, pitiful and helpless, approached those great chariot-warriors — the Pāṇḍavas — who grant refuge, and spoke to them.

3.237.6 "'This is king Duryodhana, son of Dhṛtarāṣṭra, along with his younger brothers — he is being carried off, together with his ministers and wives, by Gandharvas who have taken to the sky.'

3.237.7 "'Free him, blessings upon you — free this lord of men together with his wives; let there be no insult whatsoever inflicted upon the Kuru women.'

3.237.8 "When this was said, the righteous eldest son of Pāṇḍu, having appeased all his brothers, commanded them to effect the release.

3.237.9 "Then the Pāṇḍavas, those bulls among men, those capable and righteous great chariot-warriors, came to that place and first entreated them with conciliatory words.

3.237.10 "When the Gandharvas, even though appeased, did not release us, then Arjuna, Bhīma, and the mighty twin sons of Mādrī released shower upon shower of arrows against the Gandharvas manifold times.

3.237.11 "Then all those sky-travellers, abandoning the battle, departed for the sky, dragging us wretched ones along, their minds joyful —

3.237.12 Then I saw Dhanañjaya on all sides enveloped in a net of arrows, wielding weapons beyond human power.

3.237.13 Seeing the directions filled by the son of Pāṇḍu with sharp arrows, he then revealed himself as one whose very self is a friend of Dhanañjaya.

3.237.14 Citrasena, the scorcher of foes, embraced the son of Pāṇḍu and asked after his welfare; and being asked by them in return, he told of his own well-being.

3.237.15 Having thus met one another and loosened their armour, the Gandharva heroes and the Pāṇḍavas became united; and Citrasena and Dhanañjaya honoured each other mutually.

3.238.1 Duryodhana said: Having met with Citrasena, Arjuna, the slayer of enemy heroes, then spoke these bold words with a smile.

3.238.2 "O hero, O best of Gandharvas, you should release our kinsmen. These men do not deserve to be humiliated while the sons of Pāṇḍu yet live."

3.238.3 Thus addressed by the high-souled son of Pāṇḍu, the Gandharva replied: "O Karṇa, we had gone out deliberating, intending to see the Pāṇḍavas fallen from prosperity together with their wives."

3.238.4 And when that speech was being uttered by the Gandharva, I then, overcome with shame, sought a cleft in the earth to enter into.

3.238.5 Then the Gandharvas, along with the Pāṇḍavas, came to Yudhiṣṭhira and reported to him our ill-conceived plan and us as prisoners.

3.238.6 Wretched, bound, fallen into the power of enemies, I was brought before Yudhiṣṭhira in the presence of women — what greater sorrow than this could there be?

3.238.7 Those whom I always rejected, those whose enemy I ever was — by them I, foolish-minded one, have been released; my very life has been given by them.

3.238.8 O hero, if I had met death in that great battle, that would have been better for me — a life such as this is no life at all.

3.238.9 I would have gained fame on earth celebrated by death at the hands of the Gandharvas, and would have attained meritorious worlds imperishable in the abode of great Indra.

3.238.10 But hear now what I have resolved upon, O best of men: I shall remain here engaged in the fast unto death. You all go home; let all my brothers depart this day toward the city.

3.238.11 And Karṇa and the rest, friends and kinsmen — let them all set forth today toward the city, with Duḥśāsana at their head.

3.238.12 For I shall not return to the city — one who has been humiliated by enemies, who has become a destroyer of his friends' honour and yet himself brought honour to his enemies.

3.238.13 Having caused grief to my friends and increased the joy of my enemies, what shall I say to the lord of men when I reach Hāstinapura?

3.238.14 Bhīṣma, Droṇa, Kṛpa, Drauṇi, Vidura, Sañjaya, Bāhlika, Somadatta, and all the other elders held in esteem —

3.238.15 Brāhmaṇas, guild leaders, and those who remain neutral — what will they say to me, and what in turn shall I say to them?

3.238.16 Having once stood upon the heads of my enemies and having trodden upon their chests, now fallen from that height through my own fault — how shall I speak to them?

3.238.17 The arrogant, having obtained prosperity, learning, and lordship, do not endure for long, O auspicious one — even as I, puffed up with pride.

3.238.18 Alas, what a painful, evil deed I myself have done with foolish understanding and delusion, by which I have reached this peril.

3.238.19 Therefore I shall remain in the fast unto death; for I cannot live. Indeed what conscious man could live, having been rescued from distress by his enemies?

3.238.20 Mocked by enemies, bereft of manliness, I who was proud — looked upon with contempt by the mighty Pāṇḍavas of great heroism.

3.238.21 Vaiśaṃpāyana said: Thus overwhelmed with grief, he then spoke to Duḥśāsana: "Duḥśāsana, hear this my word, O Bhārata.

3.238.22 Accept the consecration given by me; become king; rule this prosperous earth, protected by Karṇa and Śaubala.

3.238.23 Protect your brothers with confidence, as Vṛtrahā protects the Maruts; let kinsmen live under you as the gods under Śatakratu.

3.238.24 Always provide support for the Brāhmaṇas diligently; be ever the refuge of kinsmen and friends.

3.238.25 Watch over your relatives as Viṣṇu watches over the hosts of gods; the elders are to be protected by you — go, protect the earth.

3.238.26 Gladdening all friends and rebuking foes" — embracing him about the neck, he said, "Go."

3.238.27 Hearing those words, wretched Duḥśāsana spoke — his throat choked with tears, sorely afflicted with grief, having bowed down with joined palms — these stammering words to his eldest brother:

3.238.28 "Be gracious" — and he fell to the ground with anguished heart, grief-stricken, pouring tears from his eyes at his feet.

3.238.29 And the tiger among men declared: "This shall never be so. The earth with all its trees may split asunder; the sky may shatter into fragments; the sun may abandon its own radiance; the moon may forsake its coolness —

3.238.30 The wind may abandon its swiftness and the Himālaya may wander; the waters of the oceans may dry up and fire may forsake its heat —

3.238.31 Yet I shall not rule the earth without you, O king" — and repeatedly speaking these words "Be gracious," he said: "You alone shall be king in our family for a hundred years."

3.238.32 Having spoken thus, O lord of kings, he burst into loud weeping, O Bhārata, clasping the worthy feet of his eldest brother.

3.238.33 Seeing those two in such distress — Duḥśāsana and Suyodhana — Karṇa, filled with anguish, approached and addressed them both.

3.238.34 "Why do you two Kaurava princes grieve like common men, lacking wisdom? Grief never departs from one who grieves — of whom has it ever turned back?

3.238.35 And when grief does not remove the calamity of one who grieves, what efficacy then do you two see in grieving? Take hold of fortitude — do not gladden your enemies by grieving."

3.238.36 "O king, the Pāṇḍavas have done what was their duty in freeing you. Those who dwell in a king's realm must always perform what is agreeable to the king; protected by you, they dwell without anxiety.

3.238.37 You ought not, in these circumstances, to give way to anger like a common man. Your brothers are distressed while you are set on the fast unto death — rise, go, may it be well with you, comfort your brothers.

3.238.38 O king, I now perceive your faint-heartedness here. What is remarkable in this, O hero, that you were freed by the Pāṇḍavas? You quickly fell into the power of enemies, O chastiser of foes.

3.238.39 O Kaurava, by those who live by soldiery and those who dwell in the realm — whether known or unknown — what is pleasing to the king must be done.

3.238.40 Generally chief men do stir up the enemy's army; they are also captured in battles and freed by their own soldiers.

3.238.41 And those men who live as soldiers within a king's realm — uniting with them, one must strive duly for the king's benefit.

3.238.42 If you were thus freed today by the Pāṇḍavas and by those dwelling in your realm by chance, what lamentation is there in that?

3.238.43 And it was not good, O king, O best of rulers, that the Pāṇḍavas did not follow behind you when you were departing with your own army.

3.238.44 Those heroes who are brave, powerful, and do not flee in battle — those servants of yours came to the assembly hall formerly.

3.238.45 You even now enjoy the jewels that came from the Pāṇḍavas. See the Pāṇḍavas — they are steadfast; they did not sit in fasting. Rise, O king, may it be well with you — you ought not to grieve.

3.238.46 O lord of kings, those who dwell in a king's realm must certainly do what is pleasing to him — what lamentation is there in that?

3.238.47 This is my word, O lord of kings — if you do not act thus, I shall remain here serving your feet, O crusher of enemies.

3.238.48 O best of men, I have no wish to live without you. But O king, one who sits in fasting unto death becomes an object of ridicule among kings.

3.238.49 Vaiśaṃpāyana said: Thus addressed by Karṇa, king Duryodhana at that time had no mind to rise — he was firmly resolved upon heaven.

3.239.1 Vaiśaṃpāyana said: Then Śakuni, the son of Subala, spoke consoling words to king Duryodhana, the impatient one, who was seated in the fast unto death.

3.239.2 "What Karṇa has said is right and you have heard it, O Kaurava. Having cast away through delusion the great prosperity I brought you, why do you, O best of kings, foolishly wish to abandon your life?

3.239.3 And I understand now that you have not attended upon the elders. He who does not restrain sudden elation or dejection perishes after gaining prosperity, like a raw vessel in water.

3.239.4 The overly fearful, the utterly feeble, the procrastinator, the negligent, and one overwhelmed by addiction and sensual pleasures — prosperity does not attend such a king.

3.239.5 For you who have been honoured, how can there be grief in a reversal? Do not, by clinging to grief, destroy the good that has been done by the Pārthas.

3.239.6 Where you should feel joy and the Pāṇḍavas should be honoured, there you grieve, O lord of kings — this is contrary for you.

3.239.7 Be gracious; do not abandon yourself; in a spirit of contentment, remember the good done; bestow the kingdom upon the Pārthas and win fame and righteousness.

3.239.8 Knowing this act rightly, you will not become ungrateful. Having established brotherhood with the Pāṇḍavas and settling them, bestow on them their paternal kingdom — then attain happiness.

3.239.9 Hearing the words of Śakuni and looking at Duḥśāsana — the hero fallen at his feet, distressed out of fraternal affection —

3.239.10 He raised up Duḥśāsana, the crusher of foes, with his well-formed arms, embraced him, and with affection smelt his head.

3.239.11 And reflecting on the words of Karṇa and Śaubala as well, king Duryodhana at that time, his soul overwhelmed with shame, reached a state of utter disgust and supreme despondency.

3.239.12 And having heard that from his friends, he spoke this with anger: "I have no need of righteousness, wealth, happiness, lordship, command, or enjoyments — do not be hindered, go."

3.239.13 "This is my firm resolve, fixed in the fast unto death. All of you go to the city — my elders too are to be honoured."

3.239.14 Those thus addressed replied to the king, the crusher of enemies: "Whatever course you take, O lord of kings, that is ours as well, O Bhārata. How would we enter the city bereft of you?"

3.239.15 Though thus addressed in many ways by friends, ministers, brothers, and kinsmen, he did not waver from his resolve.

3.239.16 Spreading out a bed of kuśa grass by firm resolve, the son of Dhṛtarāṣṭra, having touched water and become pure, sat down upon the ground.

3.239.17 Wearing kuśa grass and bark garments, the tiger among kings undertook supreme discipline — controlling his speech, concentrating his mind, and discarding all external actions, aspiring for the path to heaven.

3.239.18 Then, having learned of that resolve of his, the fearsome Daityas and Dānavas dwelling in the nether world, formerly defeated by the gods —

3.239.19 They, knowing that destruction of their own faction through Duryodhana's fate, then performed a sacrificial rite in order to summon him.

3.239.20 Expert in sacred formulas, they then performed those rites, combined with repetition of mantras — with the chants prescribed by Bṛhaspati and Uśanas, and those enjoined in the Atharvaveda and the Upaniṣads.

3.239.21 Brāhmaṇas who had mastered the Vedas and Vedāṅgas, firm in their vows, well concentrated, poured oblations and milk into the fire in accordance with sacred formulas.

3.239.22 When the rite was accomplished, there then arose, yawning, a great and wondrous female demon-power; and she said, O king, "What shall I do?"

3.239.23 And the Daityas there said to her with inwardly delighted hearts: "Bring here the king, the son of Dhṛtarāṣṭra, who is seated in the fast unto death."

3.239.24 Assenting with "So be it," that female demon-power then departed; and in the twinkling of an eye she reached where king Suyodhana was.

3.239.25 Taking up the king, she entered the nether world, and within a moment she reported to the Dānavas that he had been brought.

3.239.26 Seeing the king thus brought, the Dānavas assembled at night, all with joyful hearts and somewhat wide-opened eyes, and then spoke these proud words to Duryodhana:

3.240.1 The Dānavas said: O Suyodhana, O lord of kings, O upholder of the Bhārata lineage, you are ever surrounded by heroes and high-souled men alike.

3.240.2 Why have you undertaken this rash act of sitting in fast unto death? One who abandons himself goes downward and earns reproach and infamy.

3.240.3 Wise men of your caliber do not engage in acts that are opposed to purpose, fraught with many dangers, and destructive of all foundations.

3.240.4 Restrain this resolve, O king, which destroys dharma, wealth, and happiness, which ruins fame, valor, and fortitude, and which increases the delight of your enemies.

3.240.5 Hear the truth, O lord; learn of the divine nature of your own self, O king, and of the construction of your body; thereafter you will recover your fortitude.

3.240.6 Long ago you were obtained by us through austerities from the gods and from the great lord Maheśvara; and your entire upper body was fashioned from masses of thunderbolt-substance.

3.240.7 Your upper body is impenetrable by missiles and weapons, O sinless one; and your lower body was made by the goddess, fashioned of flowers in form, charming to the minds of women.

3.240.8 Thus your body, O best of kings, O tiger among kings, is joined with the power of the lord and of the goddess — you are divine, not human.

3.240.9 And mighty Kṣatriyas led by Bhagadatta, heroes versed in divine weapons, will annihilate your enemies.

3.240.10 Therefore enough of your despondency — you have nothing to fear; and the heroic Dānavas have taken birth on this earth for the purpose of helping you.

3.240.11 Other Asuras will enter into Bhīṣma, Droṇa, Kṛpa, and the rest; possessed by them and abandoning all tenderness, they will fight against your enemies.

3.240.12 Neither sons nor brothers, neither fathers nor kinsmen, neither pupils nor relatives, neither children nor aged men —

3.240.13 — will they spare when they strike in battle, O best of Kurus; devoid of affection, possessed by the Dānavas, their inner souls entirely overwhelmed.

3.240.14 Those tiger-like men, casting affection for their kinsmen far away, their minds rendered impure, stupefied by ignorance, and driven by fate and destiny's decree, will strike in gladness.

3.240.15 Taunting one another — 'You shall not escape me alive' — established in their valor, discharging all weapons and missiles, boasting, O best of Kurus, they shall bring about the destruction of humankind.

3.240.16 The great-souled Pāṇḍavas too, endowed with might and joined with divine force, being of great strength, will fight back against them and will slay them.

3.240.17 And hosts of Daityas and Rākṣasas born into Kṣatriya wombs will fight with valor against your enemies in battle, O king, with clubs, pestles, swords, and weapons of every description.

3.240.18 And as for the fear of Arjuna that dwells within you, O hero, in that matter too we have arranged a means for the slaying of Arjuna.

3.240.19 The soul of slain Naraka has taken shelter in the form of Karṇa; remembering that old enmity, O hero, he will fight against Keśava and Arjuna.

3.240.20 That hero, bold in valor — Karṇa, best among warriors, a great chariot-fighter — will conquer Pārtha in battle and defeat all your enemies.

3.240.21 Knowing this, Indra the thunderbolt-wielder will, by a stratagem, take away Karṇa's earrings and armor for the sake of protecting Savyasācin (Arjuna).

3.240.22 Therefore on that account we have appointed hundreds of thousands of Daityas and Rākṣasas here — those who are known as the Saṃśaptakas — they will slay the heroic Arjuna. Grieve not.

3.240.23 This earth, freed of rivals, is yours to enjoy, O king; do not lead us into despair — such conduct does not befit you. And if you perish, our own side would be weakened, O Kaurava.

3.240.24 Go forth, O hero; you must entertain no other thought whatsoever. You are always our refuge — and the Pāṇḍavas are the refuge of the gods.

3.240.25 Vaiśaṃpāyana said: Having spoken thus and embraced that lion among kings, the foremost of Dānavas consoled the invincible one like a son.

3.240.26 Having steadied his resolve and spoken pleasing words, O Bhārata, they gave him leave saying, 'Go — and may you win victory.'

3.240.27 Released by them, that same Kṛtyā carried the mighty-armed one back again to that very place where he had sat in his fast unto death.

3.240.28 Having set down that hero and duly honored him, the Kṛtyā, dismissed by the king, vanished right there.

3.240.29 After she had departed, King Duryodhana reflected on all of this as though it had been a dream, O Bhārata; and the thought arose in him: 'I shall conquer the Pāṇḍavas in battle.'

3.240.30 Suyodhana deemed Karṇa and the Saṃśaptakas, slayers of Pārtha's enemies, to be both suited and capable for killing Arjuna.

3.240.31 Thus a firm hope for defeating the Pāṇḍavas arose in that evil-minded son of Dhṛtarāṣṭra, O bull of the Bhāratas.

3.240.32 And Karṇa too, his mind and soul possessed by Naraka's inner spirit, then formed a cruel resolve for the slaying of Arjuna.

3.240.33 And those heroic Saṃśaptakas, their minds possessed by Rākṣasas, overwhelmed by passion and darkness, became seekers of Phalguna's (Arjuna's) death.

3.240.34 And Bhīṣma, Droṇa, Kṛpa, and the others, their hearts seized by Dānavas, were no longer so affectionate toward the sons of Pāṇḍu, O lord of the people. And King Suyodhana disclosed none of this to anyone.

3.240.35 At the close of night Karṇa Vaikartana addressed Duryodhana, joining his palms with a slight smile, speaking reasoned words to the king.

3.240.36 'The dead man does not conquer enemies; the living man sees prosperity. Where is prosperity for the dead, O son of Kuru — where is victory? Today is no time for despondency, for fear, or for death.'

3.240.37 The mighty-armed one embraced him with both arms and said: 'Arise, O king — why do you lie there? Why do you grieve, O slayer of enemies? You who have scorched your foes with your valor — how can you wish to die?'

3.240.38 'Or if fear has arisen in you upon seeing Arjuna's valor, I swear to you truly: I will slay Arjuna in battle.'

3.240.39 'When the thirteenth year has passed, I take up my weapon in earnest — I will bring the Pārthas under your dominion, O lord of the people.'

3.240.40 Thus addressed by Karṇa, and likewise by the words of the Daityas and the prostrations of others, Suyodhana rose up; having heard the words of the Daityas, he fixed a firm resolve in his heart.

3.240.41 Then that tiger among men marshaled his army — dense with chariots, elephants, and horses, and thronging with infantry.

3.240.42 That great army set forth, O king, resembling the flood of the Gaṅgā, gleaming with white parasols, banners, and bright white fly-whisks.

3.240.43 Exceedingly crowded with chariots, elephants, and foot-soldiers, it shone brilliantly — like the autumnal sky, indistinct yet clear, when the thick clouds have passed away.

3.240.44 Praised with victory-blessings by the foremost Brahmins as though he were a paramount sovereign, and receiving garlands of joined palms, the son of Dhṛtarāṣṭra, lord of the people —

3.240.45 — Suyodhana marched at the fore, blazing with supreme splendor, together with Karṇa and Saubala the gambler, O lord of kings.

3.240.46 And all his brothers headed by Duḥśāsana, and Bhūriśravas, Somadatta, and the great king Bāhlika —

3.240.47 — the foremost of Kurus followed that lion among kings as he marched, in chariots of varied forms, with horses and excellent elephants; and in a short time, O king, they all entered their own city.

3.241.1 Janamejaya said: While the great-souled Pārthas were dwelling in that forest, what did the Dhārtarāṣṭras, those great bowmen, do, O virtuous one?

3.241.2 Karṇa Vaikartana, the mighty Śakuni, Bhīṣma, Droṇa, and Kṛpa — please relate all of this to me.

3.241.3 Vaiśaṃpāyana said: After the Pārthas had gone away thus, and Suyodhana had been released and arrived at Hāstinapura, freed by the sons of Pāṇḍu, Bhīṣma spoke these words to the son of Dhṛtarāṣṭra, O great king.

3.241.4 'It was said by me before, dear child, when you were setting out for the forest-hermitage — that expedition did not please me; yet you did not do as I said.'

3.241.5 'Then, O hero, you suffered capture by your enemies by force; and you were released by the Pāṇḍavas who know dharma — and yet you feel no shame.'

3.241.6 'It was witnessed by you yourself, O scion of Gāndhāra, O lord of the people, that the charioteer's son fled in fear from the battle against the Gandharvas while you, O lord of kings, O son of a king, were crying out for help along with your army.'

3.241.7 'The valor of the great-souled Pāṇḍavas has been seen by you, O mighty-armed one, as well as that of Karṇa the charioteer's son of wicked mind.'

3.241.8 'Nor is Karṇa worthy to be even at the feet of the Pāṇḍavas, O best of kings — not in archery, not in valor, not in dharma, O you who love dharma.'

3.241.9 'For this reason I consider it proper for you to make peace with those great-souled Pāṇḍavas, O best of those who know the art of reconciliation, for the prosperity of this lineage.'

3.241.10 Thus addressed by Bhīṣma, the son of Dhṛtarāṣṭra, lord of the people, suddenly laughed and departed with Saubala, O king.

3.241.11 Knowing him to have set forth, Karṇa, Duḥśāsana, and the others — great bowmen — followed behind the mighty son of Dhṛtarāṣṭra.

3.241.12 Seeing them depart thus, Bhīṣma the grandsire of the Kurus, ashamed and abashed, O king, went to his own quarters.

3.241.13 After Bhīṣma had departed, O great king, the son of Dhṛtarāṣṭra, lord of the people, returned to that place and consulted with his ministers.

3.241.14 'What would be to our benefit? What task remains to be done? How might something well accomplished come about?' — thus he took counsel, O Bhārata.

3.241.15 Karṇa said: Duryodhana, hear this that I shall tell you, O Kaurava; and having heard it, you ought to do exactly all of it, O subduer of foes.

3.241.16 'Today the earth is yours without rival, O hero, O best of kings; rule it as Indra, the great-minded slayer of his enemies, rules his realm.'

3.241.17 Vaiśaṃpāyana said: Thus addressed by Karṇa, the king again spoke to Karṇa: 'Nothing is unattainable for him who has you, O bull among men.'

3.241.18 'You are my ally, devoted to me, and ever ready for my sake. But I have a certain desire — hear it truly as it is.'

3.241.19 'Having witnessed the Pāṇḍava's Rājasūya sacrifice, that chief of rituals, a longing arose in me then — fulfill it, O son of a charioteer.'

3.241.20 Thus addressed, Karṇa then said this to the king: 'Today all the guardians of the earth are subject to you, O best of kings.'

3.241.21 'Let the foremost Brahmins be summoned; let the materials be gathered properly; let the implements of sacrifice be assembled, O best of Kurus.'

3.241.22 'And let the officiating priests be called together — those versed in the Vedas as prescribed — let them perform the rites for you, O king, according to scripture, O subduer of foes.'

3.241.23 'Let a great sacrifice, furnished with abundant food and drink, endowed with fully flourishing qualities, be undertaken for you as well, O bull of the Bhāratas.'

3.241.24 Thus addressed by Karṇa, the son of Dhṛtarāṣṭra, O lord of the people, summoned his household priest and spoke these words.

3.241.25 'Conduct the Rājasūya, the foremost of sacrifices, complete with its excellent fees, for my sake, in proper order and due sequence.'

3.241.26 Thus addressed, that foremost of twice-born men said to the king: 'That foremost of sacrifices cannot be conducted while Yudhiṣṭhira lives, O best of Kauravas, O best of kings in your lineage.'

3.241.27 'Moreover, your father Dhṛtarāṣṭra lives and is long-lived; and for that reason too this sacrifice is barred to you, O best of kings.'

3.241.28 'There is, however, another great sacrifice equal to the Rājasūya, O lord; with that, do you sacrifice, O king of kings — and hear this word of mine.'

3.241.29 'Let these guardians of the earth who are your tributaries, O king, present their tributes and gold both wrought and unwrought.'

3.241.30 'With that, let a plough be made for you today, O best of kings; and let the ground of your sacrificial enclosure be tilled with it, O Bhārata.'

3.241.31 'There, O best of kings, let a sacrifice well performed, abundantly stocked with food, proceed in proper order, unobstructed from all sides.'

3.241.32 'This is called the Vaiṣṇava sacrifice for you — fit for righteous men; none but ancient Viṣṇu has ever performed this.'

3.241.33 'This great sacrifice rivals the Rājasūya, the foremost of rites; it is pleasing to us and will be to your benefit, O Bhārata; and it will proceed without obstacle, so that your desire may bear fruit.'

3.241.34 Thus addressed by those Brahmins, the son of Dhṛtarāṣṭra, lord of the earth, then spoke these words to Karṇa, Saubala, and his brothers.

3.241.35 My entire speech pleases the Brāhmaṇas — of this there is no doubt. If it pleases you as well, then tell me so without delay.

3.241.36 Thus addressed, all of them said to the lord of men, "So be it." The king then gave orders to those stationed at their duties, each in proper sequence.

3.241.37 All the craftsmen were also instructed regarding the fashioning of the plough, and, O best of kings, everything was done just as ordered, in proper sequence.

3.242.1 Vaiśaṃpāyana said: Then all the craftsmen, together with the foremost ministers, reported to Dhṛtarāṣṭra's son, and the greatly wise Vidura announced it.

3.242.2 "O king, O Bhārata, the foremost sacrifice is ready; the proper time has come; and the divine golden plough, of immense wealth, has been fashioned."

3.242.3 Hearing this, O lord of the people, the best of kings, the son of Dhṛtarāṣṭra, commanded that the king of sacrifices be commenced.

3.242.4 Then the sacrifice commenced — with abundant food, well-performed — and Gāndhārī too was consecrated for initiation according to scripture and in proper order.

3.242.5 Dhṛtarāṣṭra was overjoyed, as was the greatly renowned Vidura, Bhīṣma, Droṇa, Kṛpa, Karṇa, and the illustrious Gāndhārī.

3.242.6 He also dispatched swift messengers to invite kings and Brāhmaṇas alike, O king of kings; those envoys with swift mounts departed to their assigned destinations.

3.242.7 Then Duḥśāsana addressed one of the departing envoys: "Go quickly to the Dvaita forest; invite the sinful Pāṇḍavas in the proper manner, as well as the Brāhmaṇas in that great forest."

3.242.8 That messenger went to the dwelling of the Pāṇḍavas, bowed to them, and said, "O great king, Duryodhana, the best of kings, is performing a sacrifice."

3.242.9 "Having acquired great wealth by his own valour, the joy of the Kurus is holding it; kings and Brāhmaṇas are coming from all directions to attend."

3.242.10 "I have been sent, O king, by the great-souled Kaurava; the king, the son of Dhṛtarāṣṭra, lord of the people, invites you — you should come to witness that sacrifice which is the king's heart's desire."

3.242.11 Then king Yudhiṣṭhira, tiger among kings, having heard what the envoy said, replied: "By good fortune king Suyodhana performs the foremost of sacrifices, he who enhances the glory of his ancestors."

3.242.12 "We too shall come, but not now, under any circumstances — our pledge must be kept until thirteen years have passed."

3.242.13 Having heard this, Bhīma then spoke these words: "Indeed, king Dharmarāja Yudhiṣṭhira will go —

3.242.14 — when that lord of men, in the fire blazing with weapons and missiles, will cast him into it at a war-sacrifice after thirteen years have elapsed.

3.242.15 When the Pāṇḍava releases the oblation of his wrath upon the sons of Dhṛtarāṣṭra — then you should tell that Suyodhana: 'They will come.'"

3.242.16 The remaining Pāṇḍavas, O king, spoke nothing disagreeable. And the envoy reported the whole matter as it had transpired to the son of Dhṛtarāṣṭra.

3.242.17 Then came the best of men, lords of various kingdoms, and greatly blessed Brāhmaṇas, all heading toward the city of Dhṛtarāṣṭra's son.

3.242.18 They were honored according to scripture, according to their station, and in proper order, with the greatest joy and affection, O lord of men.

3.242.19 Dhṛtarāṣṭra too, O king of kings, surrounded by all the Kauravas, filled with great delight, spoke to Vidura:

3.242.20 "See to it at once, O Kṣattā, that all the people be happy and well-provided with food, and that they be satisfied in the hall of sacrifice."

3.242.21 Thus commanded, Vidura, O crusher of foes, the wise knower of dharma, honored all the social orders in due measure.

3.242.22 He supplied them with things to eat and drink, food and beverages, with fragrant garlands, and with garments of many kinds — all with a joyful heart.

3.242.23 After the hero duly performed the concluding ablution according to scripture and in proper order, the king of kings, having consoled them and given them various riches, dismissed the kings and Brāhmaṇas in their thousands.

3.242.24 Having dismissed the kings, he entered Hāstinapura surrounded by his brothers, together with Karṇa and the son of Subala.

3.243.1 Vaiśaṃpāyana said: As he entered, O great king, bards praised the unshakeable one; the people too praised that great archer, the best of kings.

3.243.2 Strewing parched rice and sandalwood powder upon him, the people then said: "By good fortune this sacrifice of yours has been completed without obstacle, O king."

3.243.3 But others among the gossipers there spoke to that lord of the earth: "This sacrifice is not equal to Yudhiṣṭhira's sacrifice — it does not merit even a sixteenth part of that one."

3.243.4 Thus did some gossips speak there to that lord of men; but his friends said there: "This sacrifice surpasses all."

3.243.5 "Yayāti, Nahuṣa, Māndhātā, and Bharata — all were purified by performing this sacrifice and went to heaven."

3.243.6 Hearing these auspicious words of his friends, O bull of the Bhāratas, the lord of men entered the city joyfully and then his own palace.

3.243.7 Then, O lord of the people, he bowed at the feet of his mother and father, and also of Bhīṣma, Droṇa, Kṛpa, and the wise Vidura.

3.243.8 Greeted by his younger brothers, that affectionate elder brother took his seat on the foremost throne, surrounded by his brothers.

3.243.9 Rising before him, O great king, the son of the charioteer spoke these words: "By good fortune, O best of the Bhāratas, this great sacrifice of yours has been completed."

3.243.10 "When the sons of Pṛthā have been slain in battle, and the Rājasūya has been performed by you, I shall honour you again, O best of men."

3.243.11 The greatly renowned great king, the son of Dhṛtarāṣṭra, said to him: "What you say is true, O hero, regarding those wicked-souled Pāṇḍavas."

3.243.12 "When they have been slain, O best of men, and when the great Rājasūya sacrifice has been obtained, you will exalt me again, O hero."

3.243.13 Having spoken thus, the greatly wise Kaurava embraced Karṇa, O Bhārata, and began to contemplate the Rājasūya, the best of sacrifices.

3.243.14 He also spoke to his friends standing nearby, that best of kings: "When shall I, O Kauravas, slay all the Pāṇḍavas and perform that foremost sacrifice, the great Rājasūya, of immense wealth?"

3.243.15 Then Karṇa said to him: "Hear me, O elephant among kings — I shall not wash my feet until Arjuna has been slain."

3.243.16 Then there arose shouts of acclaim from the great bowmen, the great chariot-warriors of Dhṛtarāṣṭra's sons; when Karṇa had pledged the slaying of Phalguna in battle, the sons of Dhṛtarāṣṭra considered the Pāṇḍavas already vanquished.

3.243.17 Duryodhana too, O king of kings, dismissing those bull-like men, the glorious lord entered his home like the lord entering the Caitraratha forest. And all those great bowmen also went to their dwellings, O Bhārata.

3.243.18 And the Pāṇḍavas, those great bowmen, stirred up by the envoy's words, thinking on that very matter, found no peace anywhere.

3.243.19 And again through spies, O king of kings, news was brought of the pledge of the charioteer's son regarding the slaying of Vijaya.

3.243.20 Hearing this, the son of Dharma was deeply agitated, O lord of men; considering Karṇa with his impenetrable armour to be of wondrous valour, and remembering his own sufferings, he found no peace.

3.243.21 In his mind oppressed by anxiety, the thought arose in that great soul to leave the Dvaita forest, teeming with many snakes and wild beasts.

3.243.22 The king, son of Dhṛtarāṣṭra, for his part, ruled the earth together with his heroic brothers and with Bhīṣma, Droṇa, and Kṛpa.

3.243.23 Meeting with the son of the charioteer, Karṇa, who was resplendent in battle, Duryodhana the lord of the earth, ever abiding in what was dear to him, honoured the foremost Brāhmaṇas with sacrifices bearing lavish sacrificial fees.

3.243.24 He also did what was pleasing to his brothers, O king, that scourge of enemies; the hero, having resolved in his mind, distributed wealth the fruit of which was giving and enjoyment.

3.244.1 Janamejaya said: After freeing Duryodhana, what did the mighty sons of Pāṇḍu do in that forest? Please tell me this.

3.244.2 Vaiśaṃpāyana said: Then at night in the Dvaita forest, the deer appeared to the sleeping son of Kuntī, Yudhiṣṭhira, at the end of a dream, their voices choked with tears.

3.244.3 That king of kings said to them, trembling with hands joined in supplication: "Speak what you wish to say. Who are you? What is desired?"

3.244.4 Thus addressed by the glorious Pāṇḍava, the son of Kuntī, the deer — the survivors of the slaughter — spoke there to Yudhiṣṭhira:

3.244.5 "We are the deer of the Dvaita forest, O Bhārata, the survivors of the killing. Let us not perish utterly, O great king — let there be a change of dwelling."

3.244.6 "You brothers are heroes, all of you skilled in weapons, and you have reduced the families of forest dwellers to only a few survivors."

3.244.7 "We who remain are but seed-animals, O great-minded one; through your grace, O king of kings, O Yudhiṣṭhira, may we multiply again."

3.244.8 Seeing those deer trembling, terrified, only seed-animals left in number, king Dharmarāja Yudhiṣṭhira was deeply pained.

3.244.9 The king who was devoted to the welfare of all beings said to them: "So be it. What you say is true, and I shall do exactly that."

3.244.10 Thus having awakened at the end of the night, that best of kings, filled with compassion for the deer, spoke to his brothers assembled together:

3.244.11 "I have been spoken to at night by the deer, those who remain after the killing, at the end of a dream: 'We have become few; blessings on you — show compassion to us.'"

3.244.12 "They speak the truth; we must show compassion to the forest creatures — for we have been consuming them for nearly eight months now throughout the year."

3.244.13 "Let us go again to Kāmyaka, that delightful forest with many deer, the best of forests, famed as the head of the desert land, toward the lake of Tṛṇabindu — let us dwell in those abodes that remain and take pleasure roaming there."

3.244.14 Then those Pāṇḍavas, versed in dharma, quickly departed together with the Brāhmaṇas, O king, and those who had dwelt there with them, and followed by servants headed by Indrasena.

3.244.15 Traveling along well-trodden paths with good food and pure water, they beheld the holy Kāmyaka hermitage filled with ascetics.

3.244.16 Those descendants of Kuru, O best of the Bhāratas, surrounded by foremost Brāhmaṇas, entered that forest like the virtuous entering heaven.

3.245.1 Vaiśaṃpāyana said: For those great-souled Pāṇḍavas dwelling in the forest, eleven years passed in hardship, O bull of the Bhāratas.

3.245.2 Subsisting on fruits and roots, those best of men, though worthy of happiness, endured the greatest suffering, meditating on the time that had yet to come.

3.245.3 Yudhiṣṭhira, the royal sage, long-armed, reflected on the supreme suffering of his brothers, born of his own actions and transgressions.

3.245.4 The king slept not happily, his heart as if pierced by arrows, beholding that wickedness which had arisen from the dice-game at that fateful time.

3.245.5 Recalling the harsh words of the charioteer's son, the Pāṇḍava, wretched, breathing heavy sighs, bore within him a great poison of wrath.

3.245.6 Arjuna, the twin brothers, the illustrious Draupadī, and Bhīma of great energy, the mightiest of all — looking to Yudhiṣṭhira, they endured unparalleled suffering.

3.245.7 Those bulls among men, considering that only a little time remained, bore themselves as if in a different body through the exertions of zeal and indignation.

3.245.8 Then after some time, Vyāsa, son of Satyavatī, the great yogin, came to visit the Pāṇḍavas.

3.245.9 Seeing him arrive, Kuntī's son Yudhiṣṭhira went forth to meet that great soul and received him with due ceremony.

3.245.10 Sitting near him once he was seated, the son who was the joy of the Pāṇḍavas attended on Vyāsa with disciplined senses, pleasing him with obeisance.

3.245.11 Seeing those emaciated grandsons living in the forest on forest fare, the great seer, out of compassion, spoke with a voice choked by tears:

3.245.12 "O Yudhiṣṭhira, long-armed, O best of those who uphold dharma, hear me — those who have not undergone austerity, my son, do not attain great happiness."

3.245.13 "For a man experiences happiness and suffering in alternation; no one endures absolute unhappiness forever, O bull among men."

3.245.14 A person who is truly wise, endowed with the highest understanding, who knows the rising and setting of things — he neither grieves nor exults.

3.245.15 He should enjoy happiness when it comes and endure suffering when it arrives; he should attend to what the season brings, just as a farmer tends to crops.

3.245.16 There is nothing higher than austerity; through austerity one attains great things. Nothing is unattainable by austerity — understand this, O descendant of Bharata.

3.245.17 Truth, straightforwardness, freedom from anger, sharing, self-restraint, tranquility, freedom from envy, non-violence, purity, and control of the senses — these, O great king, are the means of meritorious conduct for men.

3.245.18 Those foolish persons who delight in unrighteousness, destined for inferior births, having attained a miserable womb, find no happiness.

3.245.19 Whatever deed is done here is experienced in the hereafter; therefore one should employ the body in austerity and observance of vows.

3.245.20 One should give according to one's ability, having honoured and reverenced the worthy recipient, at the right time and to the right person, with a joyful heart, O king, free from envy.

3.245.21 A speaker of truth gains long life; a straightforward person gains it without effort; one free from anger and free from envy attains the highest peace.

3.245.22 One who is self-controlled and ever devoted to tranquility does not encounter affliction; nor does the self-controlled soul grieve upon seeing another's prosperity.

3.245.23 A man who shares and gives enjoys pleasures and happiness; one who is non-violent attains supreme health.

3.245.24 One who honours those worthy of honour is born in a noble family; one who has conquered the senses does not fall into the company of vices.

3.245.25 One whose mind tends toward auspicious reflection, united with the law of time, manifests through that union — he is truly a person of noble understanding.

3.245.26 Yudhiṣṭhira said: O blessed one, O great sage, among the virtues of giving, the virtues of dharma, or the practice of austerity, which is said to yield the most fruit after death, or which is said to be the most difficult?

3.245.27 Vyāsa said: There is nothing more difficult than giving on this earth, for the craving for wealth is immense, and wealth itself is obtained only through hardship.

3.245.28 For the sake of wealth, valiant men enter great battles, leaving behind their dear lives; they venture into the ocean and into forests.

3.245.29 Some men resort to agriculture and cattle-rearing; others who desire wealth go out as servants seeking their fortunes.

3.245.30 To give up wealth thus earned with such suffering is extremely difficult; therefore there is nothing more difficult than giving — that is my view.

3.245.31 Yet a distinction must be understood here: wealth righteously earned should be given to worthy persons, in the right place and at the right time.

3.245.32 The dharma of giving performed with wealth unjustly acquired does not protect its doer from great fear.

3.245.33 Even a small gift given to a worthy recipient at the right time, O Yudhiṣṭhira, with a perfectly pure mind, is remembered as yielding infinite fruit after death.

3.245.34 On this subject they also cite this ancient story — the fruit that Mudgala obtained by giving away a measure of rice.

3.246.1 Yudhiṣṭhira said: How was that measure of rice given up by that great soul? To whom was it given, O blessed one, and by what rite? Tell me this.

3.246.2 You, O blessed one, are one who sees dharma directly. I consider fruitful the birth of that practitioner of true dharma whose actions have pleased you.

3.246.3 Vyāsa said: O king, there was Mudgala, a man of righteous soul and sharpened vows, who lived by gleaning grain from the fields; he dwelt in Kurukṣetra, a speaker of truth, free from envy.

3.246.4 Devoted to the vow of hospitality and active in rites, he had adopted the pigeon's way of living; the great ascetic performed the sacrifice known as Ishtikrita.

3.246.5 The sage, together with his sons and wife, ate only once a fortnight; living by the pigeon's gleaning, he gathered a measure of rice over a fortnight.

3.246.6 Performing the new-moon and full-moon rites, free from envy, he sustained his body on what remained after the gods and guests had been served.

3.246.7 Indra himself, together with the gods, the lord of the three worlds in person, would receive his portion at each lunar observance, O great king.

3.246.8 Having completed the sacred occasion with a sage's conduct, he gave food to guests with a heart overflowing with joy.

3.246.9 On that day, as the great-souled one gave out food from his measure of rice, the remainder — of one who was free from envy — increased at the sight of each guest.

3.246.10 Even hundreds of wise brahmins would eat of it; through the purity of the sage's renunciation, that food kept multiplying.

3.246.11 Then Durvāsā — the sky-clad sage, O king — heard of that most righteous Mudgala of sharpened vow, and came to him.

3.246.12 The sage wore an irregular garb, O Pāṇḍava; he appeared like a madman, his hair dishevelled, uttering various harsh words.

3.246.13 Approaching that brahmin, the great sage said: Know me, O best of sages, as one who has come seeking food.

3.246.14 "You are welcome" — so Mudgala addressed the sage, and offered water for the feet, water for sipping, and then the finest food.

3.246.15 He who was pledged to hospitality, steadfast in his vow, gave to the hungry and seemingly mad guest that food earned through austerity, with supreme faith.

3.246.16 Then that mad one, filled with hunger, ate all of that savory food himself; and Mudgala gave it entirely to him.

3.246.17 Having eaten all the food, he then smeared his own body with the leavings, and departed just as he had come.

3.246.18 In this same manner, when the second lunar observance arrived, that wise one came again and ate all the food of the one who lived by gleaning.

3.246.19 The sage, left without food, would go out gleaning again; and hunger was unable to bring any agitation in Mudgala.

3.246.20 Neither anger, nor envy, nor contempt, nor confusion entered that best of twice-born ones as he gleaned with his sons and wife.

3.246.21 In this same way, Durvāsā, that foremost of sages, with firm resolve, tested that practitioner of the gleaning-dharma six times at the proper occasion.

3.246.22 The sage found not the slightest perturbation in his mind; he saw the pure, stainless mind of one whose nature was wholly pure.

3.246.23 Then that sage, filled with joy, spoke to Mudgala: "There is no giver in this world equal to you, who is utterly free from envy."

3.246.24 Hunger drives away the awareness of dharma and takes away even steadiness; the tongue, following sense-objects, drags one toward tastes.

3.246.25 The vital breaths are sustained by food; the mind is difficult to restrain and restless; and the one-pointed concentration of the mind and senses — that is truly what is meant by austerity.

3.246.26 To give up with a pure heart what has been earned with such effort and pain — all that has been perfectly accomplished by you, O virtuous one.

3.246.27 We are pleased and feel honoured to have met with you; the conquest of the senses, steadiness, sharing, self-restraint, and tranquility —

3.246.28 — compassion, truth, and dharma — all these are established in you. The worlds have been won by your deeds; you have attained the supreme destination.

3.246.29 Ah, how greatly your act of giving is proclaimed by the dwellers of heaven! You, O one of noble vow, shall ascend to heaven in your own body.

3.246.30 While sage Durvāsā was saying these very words, a divine messenger arrived before Mudgala in a celestial chariot.

3.246.31 It was yoked with swans and cranes, garlanded with networks of tinkling bells, moving at will, wondrous in its beauty, fragrant with divine scents.

3.246.32 He spoke to that brahmin-sage: "This celestial chariot has been won by your deeds — ascend it. You have attained the highest perfection, O sage."

3.246.33 The sage spoke to that divine messenger who had spoken thus: "I wish to hear from you the qualities of those who dwell in heaven."

3.246.34 "What are the virtues of those who dwell there? What is the austerity, what the resolve? What is the happiness of heaven? And what, O divine messenger, are its faults?"

3.246.35 "The virtuous, those established in a noble lineage, say that seven steps together make a friendship. Honouring that friendship, I ask you, O lord."

3.246.36 "Whatever is true and beneficial in this matter, speak it without hesitation; having heard, I shall act accordingly by the resolution your words inspire."

3.247.1 The divine messenger said: O great sage, you are acting without discernment — like an ignorant person, you are deliberating over the supreme happiness of heaven that has been placed before you.

3.247.2 That world above, known by the name Svarga — heaven — is the ever-upward path, the good path, eternally traversed by the way of the gods, O sage.

3.247.3 Those who have not heated themselves with austerity, those who have not performed great sacrifices, the dishonest and the faithless — they do not go there, O Mudgala.

3.247.4 Those whose souls are righteous, who have conquered themselves, who are peaceful and self-controlled and free from envy, who delight in the dharma of giving, who are heroes bearing auspicious marks —

3.247.5 — they go there, having performed the highest deeds of restraint and self-control, to those worlds of the meritorious, O brahmin, frequented by virtuous men.

3.247.6 The gods, the Sādhyas, the Viśvedevas, the Maruts along with the great sages, the Yamas, the Dhamas, O Mudgala, and the Gandharvas and Apsaras —

3.247.7 — for each of these groups of gods there are many separate worlds, radiant, fulfilling all desires, made of light, auspicious.

3.247.8 Meru, the king of mountains, golden, thirty-three thousand yojanas in extent — there the divine gardens are found, O Mudgala.

3.247.9 Nandana and other sacred groves, the pleasure-grounds of those of meritorious deeds — there is no hunger, no thirst, no weariness, no fear of cold or heat.

3.247.10 Nothing disgusting or inauspicious, no diseases of any kind — on all sides are charming fragrances, and pleasant sensations everywhere.

3.247.11 Sounds that delight both the ear and the mind are everywhere there, O sage. There is no grief, no old age, no toil, no lamentation.

3.247.12 Such is that world, O sage, caused by the fruit of one's own deeds; men of good deeds come to be there by their own actions.

3.247.13 The bodies acquired by those who go there, O Mudgala, are made of light and born of karma alone — not of mother and father.

3.247.14 There is no sweat, no foul odour, no excrement, no urine for those beings there, O sage; dust does not soil their garments.

3.247.15 Their garlands of divine, mind-delighting fragrance do not wilt; they are surrounded by celestial chariots — such indeed are those beings, O brahmin.

3.247.16 Free from envy, grief, and exhaustion, bereft of delusion and jealousy, those who have won heaven live there in happiness, O great sage.

3.247.17 Above those worlds of such beings, O bull among sages, are the worlds of Śakra, endowed with divine qualities, layer upon layer.

3.247.18 Before Brahmā there are those luminous, auspicious worlds where the sages go, O brahmin, purified by their own meritorious deeds.

3.247.19 There are others known as the Ribhus — gods even among gods; their worlds are beyond those others, and the gods themselves worship them here.

3.247.20 Those worlds are self-luminous, radiant, and yield all desires; for those beings there is no torment caused by women, no jealousy over the lordship of worlds.

3.247.21 They do not sustain themselves through oblations, nor do they feed on ambrosia; likewise they possess divine bodies and are not embodied in forms that conflict with one another.

3.247.22 Those eternal gods of gods do not even desire happiness in happiness; they do not revolve through the cycles of cosmic ages as others do.

3.247.23 Where would old age or death be for them? There is no elation, no joy, no pleasure — and no sorrow, no happiness either. Where would attachment and aversion be, O sage?

3.247.24 O Maudgalya, even the gods desire that supreme goal; the highest perfection is hard to attain and lies beyond the reach of those governed by desires.

3.247.25 These thirty-three worlds — the remaining worlds are reached by the wise through excellent disciplines or through gifts given according to proper rite.

3.247.26 This prosperity, earned by your gift, has been attained here and brings joy; enjoy it, O one whose radiance is kindled by austerity — it was won by meritorious deeds.

3.247.27 Such is the bliss of heaven, O brahmin; such are the many kinds of worlds, and the virtues of heaven have been told to you — now hear from me its faults as well.

3.247.28 There in heaven the fruit of deeds already done is enjoyed; no new karma is created — one consumes entirely, down to the root.

3.247.29 This I regard as a fault in it: the fall at its end, O Mudgala — and the fall of those whose minds are wholly absorbed in pleasure.

3.247.30 Discontent and anguish arise in those stationed at a lower place when they behold the more resplendent glories — that too is hard to bear.

3.247.31 There is confusion of mind in those who fall, the assault of rajas, and when the garlands begin to wilt, the dread of impending descent.

3.247.32 These terrible flaws extend even to the abode of Brahmā, O Maudgalya; yet in the imperishable world the virtues of the meritorious are ten-thousandfold for men.

3.247.33 This, however, is another surpassing virtue for those who fall from heaven, O sage: through the connection of auspicious residual merit they are reborn among humans.

3.247.34 There too one is born greatly fortunate and partakes of happiness; but if one does not attain awakening there, one descends further to a lower state.

3.247.35 Whatever karma is performed here is enjoyed in the beyond; this world is held to be the field of action, O brahmin, and that world is held to be the field of fruit.

3.247.36 All this that you asked me, O Mudgala, has been told to you out of compassion; now, O virtuous one, let us go — delay no longer.

3.247.37 Vyāsa said: Having heard these words, Maudgalya reflected with his mind; and having reflected, that foremost of sages thus addressed the divine messenger.

3.247.38 O divine messenger, homage to you — go, dear one, as you please; I have no business with something so greatly flawed, nor with heaven or its pleasures.

3.247.39 That great fall is misery, the anguish is truly terrible; those who partake of heaven fall back here — therefore I do not desire heaven.

3.247.40 That place where, having gone, one neither grieves nor trembles nor wavers — I shall seek that state alone, absolutely and without exception.

3.247.41 Having spoken these words, that sage dismissed the divine messenger and, abandoning the gleaning-of-grain livelihood, he established himself in the highest tranquility.

3.247.42 Becoming equal toward blame and praise, treating clods, stones, and gold alike, through pure union with knowledge he became perpetually absorbed in meditation.

3.247.43 Having gained strength through the yoga of meditation and attained the unsurpassable power, he reached eternal and supreme perfection, marked by nirvana.

3.247.44 Therefore you too, O son of Kuntī, ought not to grieve; though fallen from a flourishing kingdom, you shall recover it through austerity.

3.247.45 After happiness comes sorrow, and after sorrow comes happiness; they revolve in turn upon a man as spokes upon a wheel's rim.

3.247.46 O one of immeasurable valor, you shall recover the ancestral kingdom after thirteen years are past — let the fever of grief depart from your mind.

3.247.47 Vaiśaṃpāyana said: Having spoken thus, that blessed Vyāsa, the wise one, left the son of the Pāṇḍavas and went back once more to his hermitage for austerity.

3.248.1 Vaiśaṃpāyana said: In that forest teeming with deer, the great warriors, the foremost among the Bhāratas, sported in the Kāmyaka forest like the immortals.

3.248.2 Surveying on all sides the many kinds of forest regions and the rows of trees beautifully flowering as befitted each season,

3.248.3 the Pāṇḍavas, fond of the hunt, roaming through that great forest, sported for a time — those tamers of foes, peers of Indra.

3.248.4 Then all of them, those tigers among men, those scorchers of foes, went out simultaneously in the four directions for the hunt, for the sake of a brahmin.

3.248.5 Having left Draupadī in the hermitage, with the permission of the great seer Tṛṇabindu of blazing austerity and of the priest Dhaumya,

3.248.6 at that time the king of the Sindhus, Vṛddhakṣatra's son, the greatly renowned one, was traveling toward the Śālveyas with desire for marriage.

3.248.7 Surrounded by great pomp fit for a king, along with many kings, he came to the Kāmyaka forest.

3.248.8 There he saw the beloved and renowned wife of the Pāṇḍavas, Draupadī, standing at the hermitage gate in the lonely forest.

3.248.9 Blazing with beauty, bearing a surpassing form, illuminating that forest region like lightning against a dark cloud —

3.248.10 "An apsara, or a daughter of the gods, or an illusion fashioned by the gods?" — thinking thus, all of them, joining their palms, gazed at that blameless one.

3.248.11 Then that king of the Sindhus, Vṛddhakṣatra's son Jayadratha, was astonished upon seeing that woman of blameless limbs, and his mind grew bold with desire.

3.248.12 Bewildered by desire, he spoke to King Kotikashya: "Whose is this woman of faultless limbs — or is she perhaps not even human?"

3.248.13 "Having seen this exceedingly beautiful one, I have no interest in any other for marriage — I shall take this very one and go to my own home."

3.248.14 "Go and find out about her, O gentle one — whose wife is she, who is she, where does she come from, and why has this fair-browed lady come to this thorny forest?"

3.248.15 "O may this woman of noble hips, a beauty of the world, with long sidelong eyes, fine teeth, and slender waist, choose me today."

3.248.16 "Might I have my desire fulfilled by winning this noble woman? Go and find out who is her lord — thus, O Koṭika."

3.248.17 Kotikashya, hearing that, leapt down from his chariot, his earrings swaying, and approached her; then he questioned her as a jackal might question a tigress.

3.249.1 Kotikashya said: Who are you who, bending a branch of the kadamba tree, stand radiant in this hermitage, blazing like a flame in the night, swaying in the breeze, O fair-browed one?

3.249.2 You are endowed with surpassing beauty, and yet you have no fear in these forests — are you a goddess, a yakshi, a danaví, a foremost apsara, or the finest consort of the daityas?

3.249.3 A shapely serpent-king's daughter, a forest-dweller, a woman who walks by night, or perhaps the queen of King Varuṇa, of Yama, of Soma, or of Kubera the lord of wealth?

3.249.4 Have you come forth from the abode of Dhata, Vidhātā, the Sun, the Lord, or Indra? For you do not ask us who we are, nor do we know your lord here.

3.249.5 We ask you, O fortunate one, in order to honor you — tell us truly your origin and your lord; reveal your kinsmen, your husband, your lineage, and whatever business brings you here.

3.249.6 I am the son of King Suratha, known among men as Kotikashya. And he who stands in the golden-bodied chariot, like fire in an altar, is the Trigarta king — O lotus-eyed one, that hero is named Kshemankara.

3.249.7 Beyond him is this mighty archer, the foremost son of the lord of the Kuṇindas; he gazes at you with broad, long shoulders, greatly astonished — he is one who always dwells in the mountains.

3.249.8 And that dark youth who stands near the lotus pool, so handsome to behold, is the son of the Ikṣvāku king Subala — he, O one of fair limbs, is the slayer of enemies.

3.249.9 In whose retinue march twelve Sauvīra princes bearing banners, all in chariots yoked with reddish horses, blazing like sacrificial fires at a great rite —

3.249.10 Angara, Kunjaraputaka, Shatrunjaya, Sañjaya and Supravriddha, Prabhaṅkara, Bhamara, Ravi, Śūra, Pratapa, and Kuhara by name —

3.249.11 whom six thousand charioteers follow, along with elephants, horses, and foot soldiers — if you have heard of Jayadratha, O fortunate one, that is he, the king of the Sauvīras.

3.249.12 His other brothers of undaunted spirit, experts in shattering armies of Balāhaka horses — foremost Sauvīra warriors, young and strong — these mighty ones follow the king.

3.249.13 The king advances with these companions, guarded like Indra by the hosts of Maruts — O beautiful-haired one, make yourself known to us who do not know: whose wife are you, and whose daughter?

3.250.1 Vaiśaṃpāyana said: Then the royal princess Draupadī, questioned by that foremost of the Śibis, slowly looked about, released the branch, and drawing up her silk upper garment, spoke.

3.250.2 "I know you by intelligence, O son of a lord of men; a woman such as I is not fit to address you — and you have no words to say to me here, nor has any other man or woman."

3.250.3 "For I am alone here, and I speak to you only briefly; mark this well, O gentle one — how could I who am devoted to my own dharma address you alone, here alone in the forest?"

3.250.4 "I know you as the son of Suratha, whom men know as Kotikashya; therefore, O Śaibya, I shall likewise tell you about my kinsmen — hear this well."

3.250.5 "I am the offspring of King Drupada; men know me as Kṛṣṇā, O Śaibya. I have chosen five men as husbands — those who went to Khāṇḍavaprastha, of whom you have heard."

3.250.6 "Yudhiṣṭhira, Bhīmasena, Arjuna, and the two heroic sons of Mādrī — having settled me here, the Pārthas divided the four directions and have gone to the hunt."

3.250.7 "The king went east, Bhīmasena south, Jaya west, the twin sons of Yama north — I believe the time for those finest of chariot-warriors to return here has all but arrived."

3.250.8 "Honored by them you shall depart as you wish; unharness your horses and let them drink — the great-souled son of Dharma, who loves guests, will be pleased to see you."

3.250.9 Having said thus much, that moon-faced daughter of Drupada, the confident one, entered that excellent leaf-hut, reflecting on the dharma of hosting guests on their behalf.

3.251.1 Vaiśaṃpāyana said: Then, O Bhārata, when all those kings were seated and had heard Kotikashya's words, the Sauvīra king spoke to Śaibya.

3.251.2 "When she was speaking, my mind delighted in this foremost among parted-hair women — how then can you turn back?"

3.251.3 "Having seen her, O mighty-armed one, other women appear to me like she-monkeys — I tell you this truly."

3.251.4 "For by merely seeing her, my mind has been wholly stolen away by her; tell me about that auspicious one, O Śaibya — is she human?"

3.251.5 Kotikashya said: "This is indeed Draupadī, the dark princess, the renowned one, held in the highest esteem as the queen consort of the five sons of Pāṇḍu."

3.251.6 "Dear and highly esteemed by all the Pārthas, she is a woman of virtue — O Sauvīra, go meet with her, then proceed happily among great heroes."

3.251.7 Vaiśaṃpāyana said: Thus addressed, Jayadratha, lord of the Sauvīras and Sindhus, wicked-hearted, replied: "We shall see Draupadī."

3.251.8 He entered the empty hermitage like a wolf entering a lion's lair, himself the seventh, and spoke these words to Kṛṣṇā (Draupadī).

3.251.9 "Are you well, O noble-hipped one? Are your husbands also free from ailment? Those for whose welfare you care — are they too free from illness?"

3.251.10 Draupadī said: "The Kaurava king Yudhiṣṭhira, son of Kuntī, is well; I am well, his brothers are well — and those others you ask after too."

3.251.11 "Accept this water for your feet, and a seat as well, O son of a king; and five hundred deer — I offer you a morning meal."

3.251.12 "Black antelope, spotted deer, nyankus, hariṇas, sharabhas, hares, rishyas, rurus, shambaras, gavyas, and many other deer —"

3.251.13 "— boars and buffalo, and whatever other kinds of game there are — Yudhiṣṭhira, son of Kuntī, will himself give to you."

3.251.14 Jayadratha said: "Enough of a morning meal — all due honor has been rendered to me; come, mount my chariot, and enjoy happiness alone."

3.251.15 "The Pārthas have lost their glory, fallen from their kingdom, pitiable, broken in spirit, dwelling in the forest — you ought not to bind yourself to them."

3.251.16 "Wise women do not attach themselves to a husband bereft of fortune; one should attach oneself to a husband who is active and prospering — one should not dwell where prosperity has dried up."

3.251.17 "Deprived of fortune and of their kingdom, destroyed for years without end — enough of this trouble of devotion to the sons of Pāṇḍu."

3.251.18 "Become my wife, O fair-hipped one; abandon these men and enjoy happiness. Come with me and obtain all the lands of the Sindhu and the Sauvīras."

3.251.19 Vaiśaṃpāyana said: Thus addressed by the king of Sindhu with words that made the heart tremble, Kṛṣṇā moved away from that spot with furrowed brows.

3.251.20 Scorning his words and rebuking him, the slender-waisted Kṛṣṇā said to the king of Sindhu, "Do not do this — be ashamed!"

3.251.21 She, the blameless one, longing for the arrival of her husbands, tried to dissuade him further by joining her words of rebuke with words of persuasion.

3.252.1 Vaiśaṃpāyana said: With a lovely face flushed with anger and passion, with eyes reddened and brows knit high and low, turning her face fully toward the lord of the Sauvīra realm, the daughter of Drupada then spoke again.

3.252.2 "Reviling those illustrious great warriors, sharp as venom, equal to Mahendra, devoted to their own duties, who stand firm even among hosts of yakṣas and rākṣasas — how, O fool, are you not ashamed?"

3.252.3 "Dogs speak so even of praiseworthy men — whether a forest-dweller, a householder, or an ascetic fully accomplished in learning. They bark without praising anything good, O king of the Sauvīras."

3.252.4 "I think there is no one among such an assembly of kṣatriyas who could today seize your falling hand as you tumble toward the mouth of hell and pull you back."

3.252.5 "You, who aspire to conquer Dharmarāja, are like one who tries to drive away with a stick a maddened elephant, mountain-like, roaming the Himālayan slopes from its herd."

3.252.6 "You pluck the eyelashes from the mouth of a mighty sleeping lion — and then you flee on foot. When you see Bhīmasena in his wrath, what will become of you?"

3.252.7 "You strike with your toe-tip a terrible, fully-grown, mighty lion born in mountain caves while it sleeps — you who would dare to approach the fierce and enraged Jiṣṇu."

3.252.8 "You recklessly tread upon the tails of two sharp-fanged, dark cobras with keen venom — you who would fight with the two younger-born among the Pāṇḍavas, those best of men."

3.252.9 "Just as the bamboo, the plantain, and the reed bear fruit only for their own destruction and not for their flourishing, so you will seize me who am protected by them — and it will bring about your end, like the womb of a she-crab."

3.252.10 Jayadratha said: "I know it, Kṛṣṇā, I know well what manner of men are these sons of the god-king. Yet we cannot be frightened today by you with this boasting and threatening."

3.252.11 "We, O Kṛṣṇā, are all born in seventeen illustrious clans. We consider the sons of Pāṇḍu, O Draupadī, inferior to us in six virtues and more."

3.252.12 "So quickly mount an elephant or a chariot — we cannot be stopped by words alone. Or beg piteously and seek once more the grace of the king of the Sauvīras."

3.252.13 Draupadī said: "Though mighty, shall I appear weak here? Shall I, who am known for my valor, beg piteously of the king of the Sauvīras? Am I so regarded by the king of the Sauvīras?"

3.252.14 "She in whose steps Kṛṣṇa and Arjuna — allies seated together on one chariot — would follow: even Indra could not carry her away; how then any mere mortal, let alone this wretch?"

3.252.15 "When Kirīṭī, the slayer of enemy heroes, standing in his chariot and crushing the hearts of foes, enters your army to find me — like fire burning through dry grass in summer heat —"

3.252.16 "— all the Vṛṣṇi heroes who follow Janārdana, the great bowmen and the Kekaya warriors too — all these princes of mine would joyfully follow his track."

3.252.17 "The terrible arrows released from the Gāṇḍīva bow, loosed from the bowstring with the roar of thunder, of exceeding swiftness, strike Dhanañjaya's hand and roar with a sound most dreadful."

3.252.18 "The mighty torrents of arrows released from the Gāṇḍīva, swift as swarms of locusts — when the Gāṇḍīva-bearer, blowing his conch and sounding his palm-guard, repeatedly pours those arrows upon your chest, what then will become of your spirit?"

3.252.19 "Seeing Bhīma rushing at you with mace in hand, the two sons of Mādrī flying at you from all directions, spewing the venom of their indignant rage — you will suffer long torment, O wretch."

3.252.20 "And just as I would never transgress in any way my most worthy husbands — not even in my mind — by that truth I shall today see you subdued and dragged away by the Pārthas."

3.252.21 "I shall not flee in confusion though dragged away by you, O cruel one. For I have come together with the foremost heroes of the Kuru line and have returned to the Kāmyaka forest."

3.252.22 Vaiśaṃpāyana said: The wide-eyed one glanced at them as they reached out to seize her, rebuking them; frightened, she cried out "Touch me not! Touch me not!" and called loudly to Dhaumya, the family priest.

3.252.23 Jayadratha seized her by the hem of her upper garment; she wrenched herself away — and that sinful one, his body jerked by her, fell like a tree with its roots cut through.

3.252.24 Yet seized with great force, the royal daughter Kṛṣṇā heaved repeated sighs; dragged along, she was made to mount the chariot — though not before she bowed at the feet of Dhaumya.

3.252.25 Dhaumya said: "She cannot be taken by you without first conquering those great warriors. Reflect on the ancient duty of the kṣatriya order, Jayadratha."

3.252.26 "Having committed this base act, you will without doubt reap a sinful fruit when you encounter those heroic Pāṇḍavas led by Dharmarāja."

3.252.27 Vaiśaṃpāyana said: Having spoken thus, Dhaumya then followed that illustrious royal princess as she was being carried away, walking in the midst of the foot-soldiers.

3.253.1 Vaiśaṃpāyana said: Then the Pārthas, having ranged in all directions — those foremost bowmen on earth — slaying deer, boars, and buffaloes while roaming separately, came together again.

3.253.2 Then, in that great forest thronging with deer and snakes and echoing with the cries of birds, Yudhiṣṭhira addressed those brothers, having heard the voices of the deer calling out.

3.253.3 "Turning toward the direction lit by the sun, the deer and birds speak harshly, foretelling a terrible ordeal — a great battle with enemies, or an insult suffered."

3.253.4 "Turn back quickly — enough of hunting for us. My mind is pained and burning; anger has overwhelmed my reason, and the lord of life is stirred and churned within my body."

3.253.5 "The Kāmyaka forest appears to me like a lake whose serpents have been carried off by Garuḍa, like a kingdom stripped of its king and bereft of prosperity, like a jar whose liquor has been drunk by drunkards."

3.253.6 Then those heroic men, borne by great swift horses of the Sindhu breed, swift as a gust of wind, harnessed to large and fine chariots, turned their faces toward the hermitage.

3.253.7 Then a jackal, clamorous with no small noise, approached the left flank of those who were returning and howled. Having reflected on this, the king spoke to Bhīma and Dhanañjaya.

3.253.8 "As this low-born jackal howls, approaching our left flank — it is quite clear that sinful men have committed a violent assault upon us, overpowering us, the Kurus."

3.253.9 Thus speaking, as they entered the forest — having hunted in that great wilderness — they then saw, weeping, the young nurse-maid and attendant of their beloved wife.

3.253.10 Indrasena, hastening toward her, leaped from the chariot and ran to her; O lord of men, he spoke to that nurse-maid these words, greatly distressed at that moment.

3.253.11 "Why do you weep, fallen on the ground? Why does your face wither with a wretched hue? Surely Draupadī, the royal princess, of blameless form and very wide eyes, who equals the very bodies of the foremost Kurus — has she not been violated by those sinful and most cruel men?"

3.253.12 "Even if the goddess has entered the earth, or gone to heaven, or plunged into the ocean — the Pārthas will follow her track; for Dharmarāja burns with grief."

3.253.13 "For who, among such enemies of foes, enduring hardship, unconquered — who would wish to steal one who is dearer to them than their own lives? That hero who is devoted to them is my husband Nakula, the swordsman of light and wondrous hand, and great wise Sahadeva, without equal."

3.253.14 "Whose body will those dreadful sharp and foremost arrows pierce today before entering the earth? Do not grieve regarding her, O timid one — know that Kṛṣṇā will return today. The Pārthas will come with the daughter of Yajña after slaying all their enemies to the last man."

3.253.15 Then the nurse-maid, wiping her lovely face, said to the charioteer Indrasena: "Kṛṣṇā has been carried off by Jayadratha, who violently overpowered and dishonored those five men equal to Indra."

3.253.16 "The tracks are fresh and clear; even the broken trees have not yet wilted. Turn around and follow quickly — the royal princess has not gone far at all."

3.253.17 "All of you, O Indra-like ones, don your great and fine armor; take up your mighty bows and arrows and quickly follow the track."

3.253.18 "For before long she — bewildered by threat and force, her mind in confusion, her face withering — may give her body to one who does not deserve it, like a ladle full of choice ghee poured into ashes."

3.253.19 "Before the offering is poured as if into a fire of husks; before the garland is cast away as if in a cremation ground; before the soma, moving through the ritual, is lapped up by a dog while the assembly is deluded — go now! Before the jackal wallows in the lotus lake, having hunted in the great forest."

3.253.20 "Let no evildoer touch the beautiful, fine-nosed, fine-eyed, moon-bright, serene face of your beloved — as a dog would devour the sacrificial cake. Follow these tracks quickly; let not the moment swiftly pass you by."

3.253.21 Yudhiṣṭhira said: "Good woman, be silent and restrain your speech — do not say harsh things in our presence. Kings and princes drunk on power meet with their undoing."

3.253.22 Vaiśaṃpāyana said: Having said just that much, they went forth swiftly, following those very tracks, again and again hissing like serpents and plucking the bowstrings of their great bows.

3.253.23 Then they saw the dust of that army, whirled up and driven by the hooves of horses, and Dhaumya in the midst of the foot-soldiers, crying out, "Bhīma! Rush forward!"

3.253.24 Consoling the deeply distressed Dhaumya with the words "May you go in peace" — those princes then rushed at that army with speed, like hawks when prey is in sight.

3.253.25 The wrath of those men of valor equal to great Indra blazed up, inflamed by the insult to the daughter of Yajña, and at the sight of Jayadratha and their beloved standing on his chariot.

3.253.26 Vṛkodara, Dhanañjaya, the twin brothers, and the king — all those great wielders of bows — cried out at the king of Sindhu; and then the directions became bewildered for the enemies.

3.254.1 Vaiśaṃpāyana said: Then, in the forest, a most dreadful uproar arose among those kṣatriyas filled with rage upon seeing Bhīmasena and Arjuna.

3.254.2 Seeing the banner-tops of those foremost Kurus, the evil-souled King Jayadratha himself — his power now broken — said to the daughter of Yajña, Bhānumatī, standing on his chariot:

3.254.3 "These five great chariots are approaching; I believe these are your husbands, O Kṛṣṇā. You who know them — tell us, O beautiful-haired one, who stands highest on each chariot among the Pāṇḍavas."

3.254.4 Draupadī said: "What use to you, O fool, is knowing those great wielders of bows, having committed this most heinous and life-destroying act? These heroes, my husbands, have come together — not one of you shall remain alive in this battle."

3.254.5 "Yet it is my duty to tell everything when asked, even to one doomed to die — that is the dharma for me. I have no anguish nor any fear of you, now that I see Dharmarāja together with his younger brothers."

3.254.6 "He on whose banner-top the two sweet and well-matched drums, Nanda and Upananda, resound — this one who is expert in determining what is right in duty and purpose — him men always follow when they have matters of importance."

3.254.7 "He who is pure gold-bright in complexion, with a fierce nose, slender build, and long eyes — he whom they call the foremost of all the Kurus: that is Yudhiṣṭhira, son of Dharma, my husband."

3.254.8 "Even for an enemy who comes seeking refuge would this righteous hero give his life. Approach him quickly, O fool, for your own welfare — hands folded, weapons laid aside."

3.254.9 "And him you see standing on his chariot — long-armed, tall as a great śāla tree, biting his lip, his brows knit in a frown — that is Vṛkodara, my husband."

3.254.10 "Thoroughbred, strong, well-trained horses of great power carry this hero along. His deeds are superhuman — the name Bhīma has spread across the earth on his account."

3.254.11 "Those who have wronged him do not survive here; nor does he ever forget an enmity. He brings about the end of a feud — but he does not become excessively calm afterward."

3.254.12 "Gentle, generous, steadfast, illustrious, master of his senses, devoted to his elders — this heroic man, both brother and pupil of Yudhiṣṭhira: that is Dhanañjaya, my husband."

3.254.13 "He who would not abandon dharma out of desire, or fear, or greed — and would do no cruelty: he, the son of Kuntī, is of blazing splendor equal to Vaiśvānara fire, capable of enduring enemies, and a destroyer of foes."

3.254.14 "He who is expert in determining all matters of duty and purpose, the remover of fear for those afflicted by fear, the wise one — whose form they call the finest on earth, whom all the Pāṇḍavas guard closely —"

3.254.15 "— who is dearer to them than their own lives and who is wholly devoted to them: that hero is Nakula, my husband. And he who is a sword-fighter of light and wondrous hand, the great and wise Sahadeva, without equal —"

3.254.16 "— whose deeds you will witness today, O dull-witted one, as if Śatakratu himself were fighting in the armies of the daityas: a hero, skilled in arms, intelligent, wise, and beloved of King Dharmasuta —"

3.254.17 "— he who is of splendor equal to the moon and sun, the youngest-born of the Pāṇḍavas and dearly loved, whose equal in intelligence no man is to be found, and who is likewise a speaker and expert in determining truth among the good —"

3.254.18 "— that hero, ever wrathful and spirited, wise and prudent: that is Sahadeva, my husband. He would give up his life, enter the fire — but he would never speak what is contrary to dharma. Always high-minded, devoted to the duty of the warrior, the most beloved of Kuntī's sons among men."

3.254.19 "You will see this army of yours — all its warriors slain — tossed and churned by the sons of Pāṇḍu, like a treasure-laden ship crumbling at the ocean's edge on the back of a sea-monster."

3.254.20 "Thus have the sons of Pāṇḍu been described to you — whom you, in your delusion, dared to dishonor. If you escape from them with your body unharmed, you will be born again — you will have gained a second life."

3.254.21 Vaiśaṃpāyana said: Then those five Pārthas, equal to five Indras, bypassing the terrified foot-soldiers with their folded hands, in their rage overwhelmed and enveloped the chariot-host from all sides in a darkness of arrow-rain.

3.255.1 Vaiśaṃpāyana said: "Stand firm! Strike quickly! Charge in all directions!" — thus the king of Sindhu urged on those princes.

3.255.2 Then a most dreadful uproar arose in the battle at that time, among the soldiers, upon seeing Bhīma, Arjuna, the twin brothers, and Yudhiṣṭhira together.

3.255.3 Despondency arose among the Śibis, Sindhus, and Trigartans when they saw those tiger-like men — fierce in strength like tigers indeed.

3.255.4 Bhīma seized his mace — all of sharpened iron, adorned with golden designs, tall and splendid — and charged at the Sindhava king, driven as if by Death itself.

3.255.5 Meanwhile, Koṭikāśya wheeled around and attacked, surrounding Vṛkodara with a great array of chariots.

3.255.6 Though showered by javelins, lances, and iron arrows hurled by the arms of heroes, Bhīma did not tremble.

3.255.7 In the vanguard of the Sindhava army, Bhīma slew with his mace an elephant along with its rider, and fourteen foot-soldiers as well.

3.255.8 Pārtha, eager to protect the Sauvīra, slew five hundred mountain heroes and great chariot-warriors at the forefront of that army.

3.255.9 The king himself slew a hundred of the foremost, most valiant, hard-striking Suvīras in that battle in the space of a mere blink.

3.255.10 Nakula was seen there, leaping down from his chariot with sword in hand, repeatedly scattering the heads of the foot-guards like seeds sown broadcast.

3.255.11 Sahadeva, advancing with his chariot against elephant-fighters, brought them down with iron arrows as peacocks are knocked from trees.

3.255.12 Then a Trigarta warrior, bow in hand, descended from his great chariot and with his mace slew four horses of that king.

3.255.13 When that warrior came close on foot, the righteous king, son of Kuntī, pierced him in the chest with a crescent-headed arrow.

3.255.14 His heart split open, that hero vomited blood from his mouth and fell forward facing Pārtha, like a tree uprooted at its base.

3.255.15 The righteous king, his horses slain, leapt from his chariot along with Indrasena and took refuge on Sahadeva's great chariot.

3.255.16 Kṣemaṃkara and Mahāmukha, targeting Nakula, both rained showers of sharp arrows on him from either side.

3.255.17 Those two, pouring down arrows like monsoon clouds, were each slain with a single decisive shot by Mādrī's son.

3.255.18 Then Suratha, king of the Trigartans, expert in elephant warfare, charged from the chariot's pole and caused his chariot to crash by means of an elephant.

3.255.19 Nakula, fearless, leapt from that chariot with shield and sword in hand, took up a commanding position, and stood immovable as a mountain.

3.255.20 Suratha then furiously urged that great elephant — its trunk raised — toward Nakula for the kill.

3.255.21 As that elephant came close upon him, Nakula severed its trunk at the root with his sword — the trunk complete with its tusk.

3.255.22 That elephant, adorned with anklet ornaments, let out a great roar and fell headlong to the ground, crushing its riders beneath it.

3.255.23 Having accomplished that great feat, the heroic son of Mādrī, that great chariot-warrior, found safety by reaching Bhīmasena's chariot.

3.255.24 In the battle, as king Koṭikāśya bore down, Bhīma severed with a razor-headed arrow the head of that king's charioteer as he urged the horses on.

3.255.25 The king did not realize his charioteer had been slain by that mighty-armed one; his horses, driverless, bolted in all directions across the battlefield.

3.255.26 Bhīma, the foremost striker, the Pāṇḍava, advanced and slew that king — turned away and driverless — with a palm-strengthened javelin.

3.255.27 Dhanaṃjaya cut off, with sharp broad-headed arrows, both the bows and the heads of all twelve of the Sauvīra warriors.

3.255.28 That superb chariot-warrior slew in battle the Śibis, the foremost of the Ikṣvākus, the Trigartans, and the Sindhavans as they came within range of his arrows.

3.255.29 Many were laid low by Savyasācī — elephants with their banners still flying, great chariot-warriors with their standards still raised.

3.255.30 Headless trunks and detached heads lay strewn across the whole field of battle, covering the earth.

3.255.31 Dogs, vultures, herons, crows, kites, jackals, and ravens feasted insatiably there on the flesh and blood of the slain heroes.

3.255.32 With those heroes slain, Jayadratha the king of Sindhu, terror-stricken, released Kṛṣṇā and devoted himself entirely to flight.

3.255.33 That lowest of men, intent on saving his own life, set Draupadī down amid that chaotic army and fled toward the forest.

3.255.34 Yudhiṣṭhira the righteous king, seeing Draupadī with Dhaumya at her side, had the heroic son of Mādrī place her upon a chariot.

3.255.35 Then, with Jayadratha gone, Vṛkodara struck that fleeing army again and again, targeting them with iron arrows.

3.255.36 But Savyasācī, seeing Jayadratha fleeing, restrained Bhīma who was slaughtering the Sindhava soldiers.

3.255.37 Arjuna said: The one through whose offense this intolerable suffering has come upon us — I do not see that Jayadratha anywhere on this battlefield.

3.255.38 Seek him out — blessings be on you. What purpose is served by felling these soldiers? How do you regard this fruitless work?

3.255.39 Vaiśaṃpāyana said: Thus addressed by the wise Guḍākeśa, the eloquent Bhīmasena glanced toward Yudhiṣṭhira and spoke these words.

3.255.40 The enemies' champions are slain; they have largely scattered in all directions. Taking Draupadī with you, O king, let Your Majesty turn back from here.

3.255.41 Together with the twin brothers and with the great-souled Dhaumya, return to the hermitage, O king of kings, and console Draupadī.

3.255.42 That foolish Sindhava king shall not escape me with his life — even if he shelters in the depths of Pātāla and Indra himself acts as his charioteer.

3.255.43 Yudhiṣṭhira said: That Sindhava must not be slain, O mighty-armed one, even wicked though he is — remember Duḥśalā and the glorious Gāndhārī.

3.255.44 Vaiśaṃpāyana said: Hearing that, Draupadī — distraught, furious, yet modest and wise — spoke to Bhīma, addressing both her husbands Bhīma and Arjuna.

3.255.45 If you truly wish to do what is dear to me, then that vile wretch must be killed — that outcast of the Sindhava line, that wicked, evil-minded stain upon his family.

3.255.46 One who abducts another's wife, who without any quarrel robs an enemy of his kingdom — such a man does not deserve to live even if he begs for mercy in battle.

3.255.47 Addressed thus, those two tiger-like men went to where the Sindhava had fled; the king meanwhile turned back, taking Kṛṣṇā with him along with the family priest.

3.255.48 Entering the hermitage, he found it — its rush-mat seats overturned and scattered — thronged with brāhmaṇas headed by Mārkaṇḍeya.

3.255.49 The greatly wise king, surrounded by his brothers and with his wife beside him, rejoined those assembled brāhmaṇas who were lamenting over Draupadī.

3.255.50 They rejoiced to see the king returned once more, having defeated the Sindhus and Sauvīras and having recovered Draupadī.

3.255.51 The king, surrounded by them, sat down right there; and the spirited Kṛṣṇā entered the hermitage together with the twin brothers.

3.255.52 Bhīma and Arjuna, hearing that the enemy had gone only a kośa away, themselves goaded their horses and charged after him at full speed.

3.255.53 Herein Arjuna performed a feat most wonderful: he slew the horses of the Sindhava who had gone but a single kośa away.

3.255.54 Endowed with divine weapons, unagitated even in moments of crisis, he accomplished that difficult feat with arrows charged with sacred weapon-spells.

3.255.55 Then both heroes, Bhīma and Dhanaṃjaya, charged toward the Sindhava — his horses slain, alone, frightened, his mind in turmoil.

3.255.56 The Sindhava, deeply distressed to see his horses slain and beholding the feats of valor that Dhanaṃjaya was performing, mustered his resolve for flight and ran toward the forest.

3.255.57 Watching the Sindhava stride away in flight, the mighty-armed Phalguna gave chase and called out these words.

3.255.58 With this much valor you dared seize a woman by force? Turn back, O prince — flight does not befit you. How can you flee abandoning your followers in the midst of the enemy?

3.255.59 Thus addressed by Pārtha, the Sindhava did not turn back. "Stand! Stand!" — with that cry the mighty Bhīma suddenly charged at him, while the compassionate Pārtha called out to him: "Do not kill him!"

3.256.1 Vaiśaṃpāyana said: Jayadratha, seeing both brothers with weapons raised, ran swiftly — composed on the surface but deeply distressed, eager for his life.

3.256.2 Bhīmasena, mighty and furious beyond measure, leapt from his chariot, gave chase, and seized him by the hair.

3.256.3 Lifting him up in rage, he dashed the king to the ground, seized him by the throat, and beat him repeatedly.

3.256.4 As the king revived and tried again to leap up, the mighty-armed Bhīma kicked him in the head as he was wailing.

3.256.5 Bhīma drove his knee into him and struck him with his elbow; overwhelmed by the force of those blows, the king fell into unconsciousness.

3.256.6 Then Phalguna restrained the enraged Bhīmasena, saying: "O Kaurava, remember what the king said — spare him for Duḥśalā's sake."

3.256.7 Bhīmasena said: This one of wicked conduct does not deserve to live at my hands — this lowest of men who tormented Draupadī, who was entirely undeserving of such treatment.

3.256.8 What can I do, since the king is always merciful, and you too with your childish reasoning forever hinder us?

3.256.9 Having spoken thus, Vṛkodara shaved five locks of hair from the king's head with a crescent-headed arrow, while he lay speechless.

3.256.10 Having thus dishonored the king, Vṛkodara then said to him: "If you wish to live, you fool, listen to the terms I am about to state."

3.256.11 "You must declare 'I am a slave' in all assemblies and gatherings. If you do this, I shall grant you your life — this is the rule of the battle-won."

3.256.12 "So be it" — with these words the barely-breathing king Jayadratha spoke to Bhīma, that tiger among men, who shone magnificently in battle.

3.256.13 Then the Pārtha Vṛkodara bound the writhing, senseless, dust-covered king and placed him upon his chariot.

3.256.14 Then Bhīma, mounting that chariot and following Pārtha, drove to the center of the hermitage and approached Yudhiṣṭhira.

3.256.15 Bhīma then displayed Jayadratha in that wretched condition; the king laughed on seeing him and said: "Let him be released."

3.256.16 Bhīma also told the king: "Let it be reported to Draupadī — this evil-minded one has entered the state of a slave to the Pāṇḍavas."

3.256.17 Then the eldest brother spoke to him with affectionate words: "Release this man of base conduct — if we are of any authority to you."

3.256.18 Draupadī too, glancing at Yudhiṣṭhira, told Bhīma: "Let this slave be freed — you have already given him five tufts of hair by the king's grace."

3.256.19 Freed, that trembling king came forward, paid his respects to Yudhiṣṭhira, and then bowed before all the sages assembled there.

3.256.20 The merciful king Yudhiṣṭhira, son of Dharma, then spoke to him — seeing Jayadratha in that state, caught by Savyasācī.

3.256.21 "You are no slave — go, you are freed. Never do this again anywhere. Shame on you, you wretch, lusting after women, low-born with base associates. Who else but you, lowest of men, would have done such a deed?"

3.256.22 Knowing that the doer of this evil had lost his spirit — the best of the Bhāratas, that lord among kings, looked upon him and felt compassion.

3.256.23 "May your understanding grow in righteousness and may you not set your mind on unrighteousness. Go in peace, Jayadratha, with your horses, chariot, and foot-soldiers."

3.256.24 Thus addressed, O Bhārata, the king went away in shame, silent, his face slightly downcast, grieved, toward the Gate of the Ganges.

3.256.25 Going for refuge to the god Virūpākṣa, the lord of Umā, he performed intense austerities; and Vṛṣadhvaja (Śiva) was pleased with him.

3.256.26 The three-eyed god himself, well pleased, received his oblation and granted him a boon; hear what he chose.

3.256.27 "May I conquer in battle all five Pāṇḍavas along with their chariots" — so the king said to the god; but the god replied, "No."

3.256.28 "You will be able to check them in battle — those who are unconquerable and unslayable — all except the mighty-armed Arjuna, who is difficult to approach even by the gods."

3.256.29 "He whom they call the unvanquished god who bears conch, discus, and mace — that foremost among weapon-masters, Kṛṣṇa, protects him."

3.256.30 Thus addressed, the king returned to his own abode, while the Pāṇḍavas continued to dwell in the Kāmyaka forest.

3.257.1 Janamejaya said: After Kṛṣṇā (Draupadī) had been abducted and the greatest distress had been suffered, what did those tiger-men, the Pāṇḍavas, do thereafter?

3.257.2 Vaiśaṃpāyana said: Having thus freed Kṛṣṇā and thoroughly defeated Jayadratha, Dharmarāja Yudhiṣṭhira sat in the company of the hosts of sages.

3.257.3 In the midst of those great sages who were listening and lamenting with him, the son of Pāṇḍu spoke these words to Mārkaṇḍeya.

3.257.4 "I believe that Time is mighty, and so is Fate ordained by providence — and the inevitable destiny of beings which none can transgress.

3.257.5 "For how could such a calamity touch our wife, who knows and practises dharma, who is pure — like theft touching what is false?

3.257.6 "For Draupadī has never done any sinful act or blameworthy deed anywhere; on the contrary, she has always observed great dharma toward the brāhmaṇas.

3.257.7 "Yet the dull-witted king Jayadratha abducted her by force; for that abduction he received the shaving of his head, and along with his allies he was fully defeated in battle.

3.257.8 "She has been recovered by us after slaughtering that Saindhava army, yet this abduction of our wife was something we never anticipated.

3.257.9 "Painful is this forest life, and our livelihood through hunting; painful is the killing of animals by those who dwell in the forest among other forest dwellers; and painful is this banishment from our kinsmen through the machinations of the wicked.

3.257.10 "Surely there must be some man more unfortunate than I — have you, venerable one, ever seen or heard of such a one?"

3.258.1 Mārkaṇḍeya said: O bull of the Bhāratas, Rāma suffered incomparable sorrow — his wife Jānakī was carried off by a mighty demon.

3.258.2 From his hermitage, the lord of rākṣasas, Rāvaṇa, taking to the sky and resorting to magic, swiftly killed the vulture Jaṭāyus and carried her away.

3.258.3 Rāma recovered her, relying on the forces of Sugrīva, building a bridge across the ocean and burning Laṅkā with his sharp arrows.

3.258.4 Yudhiṣṭhira said: In what lineage was Rāma born? What was his prowess, what his valour? Whose son was Rāvaṇa? And what was the enmity between them?

3.258.5 All this, O venerable one, you should narrate to me properly; I wish to hear the story of Rāma of untiring deeds.

3.258.6 Mārkaṇḍeya said: There was a great king named Aja, born in the lineage of Ikṣvāku; his son was Daśaratha, ever devoted to sacred study and pure of conduct.

3.258.7 He had four sons skilled in dharma and statecraft: Rāma, Lakṣmaṇa, Śatrughna, and the mighty Bharata.

3.258.8 Kausalyā was Rāma's mother; Kaikeyī was Bharata's; the two scorchers of foes, Lakṣmaṇa and Śatrughna, were sons of Sumitrā.

3.258.9 Janaka was king of Videha; Sītā was his daughter, O lord — whom Tvaṣṭṛ himself fashioned as the beloved queen of Rāma.

3.258.10 Thus the birth of Rāma and of Sītā has been related to you; now I shall also explain the birth of Rāvaṇa, O lord of men.

3.258.11 Rāvaṇa's grandfather was no less than the god Prajāpati, the Self-existent, lord and creator of all the worlds, of great austerity.

3.258.12 Pulastya by name was his beloved mind-born son; Pulastya had a son named Vaiśravaṇa, born of a cow, who became a lord.

3.258.13 He abandoned his father and attended upon his grandfather; in anger at this, his father, O king, created another self from himself.

3.258.14 That one was born as the twice-born Viśravā, made from half of himself, wrathful, as a countermeasure against Vaiśravaṇa.

3.258.15 But the grandfather, pleased in heart, granted Vaiśravaṇa immortality, lordship of wealth, and the rank of world-guardian.

3.258.16 And also friendship with Īśāna (Śiva), a son named Nalakūbara, and the city of Laṅkā, filled with hosts of rākṣasas, as his capital.

3.259.1 Mārkaṇḍeya said: The sage who had been born as a half-body from Pulastya's wrath — that wrathful one named Viśravā — he looked upon Vaiśravaṇa.

3.259.2 The lord of rākṣasas, Kubera, recognized his father as wrathful, O king, and ever strove to propitiate him.

3.259.3 That king of kings, Naravāhana (Kubera), dwelling in Laṅkā, gave three rākṣasī women to his father as attendants.

3.259.4 Those women, skilled in song and dance, then strove to please that great-souled sage, O tiger of the Bhāratas.

3.259.5 Puṣpotkaṭā and Rākā and Mālinī — O lord of men, O king — those slender-waisted ones, eager for the best, vied with one another.

3.259.6 Pleased with them, that blessed great-souled one granted boons to each of them — sons comparable to world-guardians, as each desired.

3.259.7 In Puṣpotkaṭā were born two sons who became lords of rākṣasas — Kumbhakarṇa and Daśagrīva — matchless in strength on earth.

3.259.8 Mālinī gave birth to one son, Vibhīṣaṇa; in Rākā were born twins — Khara and Śūrpaṇakhā.

3.259.9 Vibhīṣaṇa surpassed all others in beauty; he became greatly blessed, a guardian of dharma, devoted to righteous acts.

3.259.10 Daśagrīva was the eldest of all, the foremost among rākṣasas, of great energy, great heroism, great strength and valour.

3.259.11 Kumbhakarṇa surpassed all others in physical strength at that time; he was a master of illusion, keen in battle, fierce, and a night-wanderer.

3.259.12 Khara was valiant with the bow, a hater of brāhmaṇas, a flesh-eater; and Śūrpaṇakhā too was fierce, one who creates obstacles for the virtuous.

3.259.13 All of them were learned in the Vedas, all were heroes, all observed excellent vows; devoted to their father, they lived on Mount Gandhamādana.

3.259.14 Then there they saw Vaiśravaṇa, the bearer of human conveyance (Kubera), seated together with their father, endowed with supreme prosperity.

3.259.15 Rivalry having arisen in them, they resolved upon asceticism and pleased Brahmā with fierce austerities.

3.259.16 Daśagrīva stood on one foot for a thousand years, subsisting on air, practising the five-fire penance, perfectly concentrated.

3.259.17 Kumbhakarṇa lay face-downward, disciplined in food and vows; Vibhīṣaṇa subsisted on a single fallen leaf.

3.259.18 Devoted to fasting, wise, ever intent on recitation of mantras, that noble-minded one maintained that same intense austerity throughout the entire period.

3.259.19 Khara and Śūrpaṇakhā, with joyful hearts, attended upon and guarded the others as they performed their austerities.

3.259.20 When a thousand years were complete, the irresistible ten-headed one cut off his head and offered it in fire; by this the lord of the universe was pleased.

3.259.21 Then Brahmā himself went there, stopped them from their austerities, and enticed each of them separately with the granting of boons.

3.259.22 Brahmā said: I am pleased with you; desist, dear sons, and choose boons — whatever is desired, save one thing: immortality — let that be so.

3.259.23 "All those heads of yours that were offered in the fire with great desire — even so, all of them shall exist on your body as you wish."

3.259.24 "And your body shall bear no deformity; you will be able to assume any form at will, and you will be victorious over your enemies in battle — of this there is no doubt."

3.259.25 Rāvaṇa said: From gandharvas, gods, asuras, yakṣas, rākṣasas, serpents, kiṃnaras, and spirits — may I never suffer defeat.

3.259.26 Brahmā said: From all those you have mentioned, there shall be no fear for you — except from a human. Be well; so has it been ordained by me.

3.259.27 Mārkaṇḍeya said: Thus addressed, Daśagrīva became satisfied at that time; for that evil-minded man-eater despised human beings.

3.259.28 Then the great-grandfather spoke similarly to Kumbhakarṇa; but his mind being seized by delusion, he chose great sleep.

3.259.29 Saying "So shall it be," he then spoke to Vibhīṣaṇa: "Choose a boon, my son" — repeatedly saying "I am pleased with you."

3.259.30 Vibhīṣaṇa said: Even when fallen into the greatest adversity, may my mind never turn to adharma; and O blessed one, may the Brahmāstra manifest to me though untaught.

3.259.31 Brahmā said: Because, though born in the rākṣasa womb, O scorcher of foes, your mind takes no pleasure in adharma — I grant you immortality.

3.259.32 Mārkaṇḍeya said: Having obtained the boon, O lord of men, Daśagrīva the rākṣasa expelled the lord of wealth from Laṅkā after defeating him in battle.

3.259.33 The blessed Kubera abandoned Laṅkā and retired to Gandhamādana, accompanied by gandharvas and yakṣas along with rākṣasas and kiṃpuruṣas.

3.259.34 Rāvaṇa seized and carried off his aerial chariot Puṣpaka; Vaiśravaṇa cursed him: "This shall no longer carry you."

3.259.35 "This shall carry him who kills you in battle; having dishonoured your elder and me, you shall swiftly cease to be."

3.259.36 But Vibhīṣaṇa, righteous in soul, ever mindful of the dharma of the virtuous, followed Kubera, O great king, endowed with supreme prosperity.

3.259.37 Pleased with him, that blessed lord of wealth, the wise brother, gave his brother the commandership of both the yakṣa and rākṣasa armies.

3.259.38 The rākṣasas, man-eaters, and the mighty piśācas — all assembled and consecrated Daśānana as king.

3.259.39 Daśagrīva, excelling in power over daityas and gods alike, moving through the sky and assuming any form at will, seized and carried off their treasures.

3.259.40 Because he made the worlds cry out in terror, Daśagrīva is therefore called Rāvaṇa; powerful as he willed, he instilled fear in the gods.

3.260.1 Mārkaṇḍeya said: Then the brahmarṣis, the siddhas, and the divine royal sages, placing Agni (the fire-carrier) before them, sought refuge with Brahmā.

3.260.2 Agni said: That son of Viśravā, Daśagrīva the mighty, has been made unkillable in times past by the blessed one's boon.

3.260.3 The mighty one oppresses all creatures with his outrages; therefore, O blessed one, protect us — for no other protector exists.

3.260.4 Brahmā said: O Fire, he cannot be conquered in battle by gods or asuras; yet what needs to be done for his destruction has been arranged all around.

3.260.5 "For this very purpose, the four-armed Viṣṇu, the foremost among those who strike, has descended at my command; he shall accomplish this deed."

3.260.6 Mārkaṇḍeya said: The Grandfather then spoke this word in the presence of all those assembled, together with all the hosts of gods: "Be born on the earth."

3.260.7 "Beget valiant sons as helpers of Viṣṇu, everywhere among the she-bears and female monkeys — sons endowed with strength and the power to assume any form."

3.260.8 Then, by their respective portions and allotments, the gods, gandharvas, and dānavas all descended to the earth and filled it with delight straightway.

3.260.9 In their presence the boon-granting god commanded a gandharva woman named Dundubhī, for the accomplishment of the gods' purpose.

3.260.10 Hearing the word of the Grandfather, the gandharva woman Dundubhī then became Mantharā, a hunchback, in the human world.

3.260.11 And Indra and all those foremost gods begat sons upon the noblest she-monkeys and she-bears; those sons all followed in their fathers' footsteps in both glory and strength.

3.260.12 They were breakers of mountain peaks, armed with śāla-trees, palm-trees, and rocks; all of them had frames hard as the thunderbolt, and all possessed power like a rushing torrent.

3.260.13 All were endowed with valor and prowess at will, all were skilled in battle; their vital breath equaled ten thousand elephants, their speed equaled the wind. Some among these forest-dwellers could live wherever they wished.

3.260.14 Having arranged all this thus, the blessed lord, sustainer of the worlds, instructed Mantharā concerning every task that had to be done and in what manner.

3.260.15 She, swift as thought, heeded his word and acted accordingly, going here and there, devoted to kindling enmity.

3.261.1 Yudhiṣṭhira said: The birth of Rāma and the others has been told severally by the blessed one; O brahmin, I wish to hear the reason for the departure — please tell it.

3.261.2 How were the two heroic brothers, sons of Daśaratha — Rāma and Lakṣmaṇa — sent to the forest, O brahmin, and the glorious Maithilī as well?

3.261.3 Mārkaṇḍeya said: King Daśaratha, having sons born to him, became joyful — devoted to rites, intent on dharma, ever honoring elders.

3.261.4 In time those sons of his grew up, mighty in energy, masters of the Vedas with their secret teachings and of the science of archery.

3.261.5 When they had completed their celibate studentship and taken wives, O king, then Daśaratha was joyful and content.

3.261.6 The eldest among them was Rāma; the wise one delighted the people by his captivating nature and gladdened his father's heart.

3.261.7 Then that wise king, considering himself advanced in years, took counsel with his ministers and with the priests who knew dharma.

3.261.8 Regarding the consecration of Rāma as crown prince, O Bhārata, all those foremost counselors deemed the time had come.

3.261.9 Red-eyed, great-armed, walking like a maddened elephant, long-armed, broad-chested, with dark curling locks —

3.261.10 — blazing with splendor, heroic, in strength not inferior to Indra, a master of all the dharmas, equal to Bṛhaspati in intellect —

3.261.11 — whose subjects were all devoted to him, who was expert in all branches of knowledge, who had mastered his senses, and whose very appearance charmed even enemies —

3.261.12 — a restrainer of the wicked, protector of the righteous, steadfast, unconquerable, a victor who was never defeated —

3.261.13 — this son who increased the joy of Kausalyā — King Daśaratha, beholding him, was filled with the greatest delight, O delight of the Kurus.

3.261.14 And that great-souled, mighty one, reflecting on Rāma's virtues, addressed his pleased purohita with the words: "May it go well with you."

3.261.15 "Tonight, O brahmin, the auspicious conjunction of the Puṣya asterism will come; let the requisite materials be gathered, and let Rāma be invited here."

3.261.16 Hearing that word of the king, Mantharā then went to Kaikeyī and at the right moment spoke these words.

3.261.17 "Today, O Kaikeyī, the king has made known your great misfortune; a fierce venomous serpent, enraged, bites you, O wretched one."

3.261.18 "Fortunate indeed is Kausalyā whose son will be consecrated — what fortune is there for you, whose son will not inherit the kingdom?"

3.261.19 She, understanding that speech, adorned with all her ornaments, bearing a most excellent form like an altar-post slender at the waist —

3.261.20 — approached her husband in private, smiling as it were, bright-smiled, expressing affection as it were, and spoke sweet words.

3.261.21 "O king of true vows, you once granted me one boon of my desire — fulfill it now, O king, and release yourself from the debt."

3.261.22 The king said: "Well then, I grant you the boon — take whatever you wish. Today, who should be executed — let him be executed; who should be released — let him be released."

3.261.23 "Today I give wealth to whom it should be given, or let it be taken from whom it should be taken; anything of mine other than brahmin property that exists here."

3.261.24 Mārkaṇḍeya said: She, knowing his word and recognizing her own power over the lord of men, embraced him and then spoke thus to him.

3.261.25 "Whatever has been prepared for Rāma's consecration — let Bharata receive that; let the Rāghava go to the forest."

3.261.26 The king, hearing those words so unwelcome and dreadful in consequence, tormented by grief, O foremost of the Bhāratas, said not a single word.

3.261.27 Then Rāma, the mighty one, understanding his father thus addressed, set out for the forest — the righteous-souled one saying: "Let the king be true to his word."

3.261.28 The glorious bowman Lakṣmaṇa followed him then, as did his wife Sītā — may it go well with you — the Vaidehī, daughter of Janaka.

3.261.29 Then, when Rāma had gone to the forest, King Daśaratha at that time was united with the law of the body — that which comes in the course of time — and died.

3.261.30 Knowing that Rāma had gone and the king had likewise gone, Queen Kaikeyī had Bharata brought and spoke to him.

3.261.31 "Daśaratha has gone to heaven; Rāma and Lakṣmaṇa are in the forest — take the vast, secure, thorn-free kingdom."

3.261.32 The righteous-souled one said to her: "Alas, how cruel a deed you have done — having killed your husband and destroyed this family out of greed for wealth!"

3.261.33 "Having cast dishonor upon my head, you destroyer of the family — be content, O my mother" — saying thus, he wept.

3.261.34 And having cleansed his conduct in the presence of all the subjects, he followed after his brother Rāma, eager to bring him back.

3.261.35 Grieving deeply, he had Kausalyā, Sumitrā, and Kaikeyī sent ahead in carriages, and he himself went together with Śatrughna.

3.261.36 Together with Vasiṣṭha and Vāmadeva and thousands of other brahmins and the citizens and country folk, longing to bring Rāma back.

3.261.37 He saw Rāma stationed at Citrakūṭa together with Lakṣmaṇa — an ornament among ascetics, bearing his bow.

3.261.38 Dismissed by Rāma who was acting on his father's word, he administered the kingdom from Nandigrāma, placing Rāma's sandals at the fore.

3.261.39 But Rāma, fearing another visit of the citizens and country folk, entered the great forest toward the hermitage of Śarabhaṅga.

3.261.40 Having honored Śarabhaṅga, he took refuge in the Daṇḍaka forest and then dwelt near the lovely river Godāvarī.

3.261.41 While Rāma was dwelling there, a great enmity arose with Khara, the inhabitant of Janasthāna — owing to what Śūrpaṇakhā had done.

3.261.42 For the protection of the ascetics, the Rāghava who cherished dharma slew fourteen thousand rākṣasas on the earth.

3.261.43 Having slain Dūṣaṇa and Khara too — those two of immense might — the wise Rāghava once again made the forest of dharma safe.

3.261.44 When those rākṣasas were slain, Śūrpaṇakhā then, with her nose and lips cut off, went to Laṅkā, her brother's dwelling.

3.261.45 Then the rākṣasī, swooning with grief, approached Rāvaṇa and fell at her brother's feet, her face smeared with dried blood.

3.261.46 Seeing her thus disfigured, Rāvaṇa was overcome by rage; he sprang from his seat in fury, grinding his teeth together.

3.261.47 Having dismissed his own ministers, he spoke to her in private: "By whom have you been made thus, dear one, having shown contempt for me without a thought?"

3.261.48 "Who seizes a sharp spear and touches it with every limb? Who places fire upon his head and sleeps in contentment, unsuspecting?"

3.261.49 "Who touches with his foot the most terrible venomous serpent here? And who touches the maned lion by its fangs and stands there?"

3.261.50 As he spoke thus, flames of fire issued from his orifices, as sparks issue at night from the hollows of a burning tree.

3.261.51 His sister told him all of it — Rāma's prowess and the defeat of the rākṣasas together with Khara and Dūṣaṇa.

3.261.52 Having resolved on his course of action and consoled his sister, the king set off, having first made the necessary arrangements in the city.

3.261.53 Crossing beyond Trikūṭa and also Mount Kāla, he saw the great ocean, deep in its waters, abode of the makara sea-monsters.

3.261.54 Crossing beyond it, the ten-faced one approached Gokarṇa, the beloved and undisturbed abode of the great-souled Śūlapāṇi.

3.261.55 There the ten-faced one approached Mārīca, his former minister, who had formerly taken to asceticism out of fear of Rāma alone.

3.262.1 Mārkaṇḍeya said: Mārīca then, startled at seeing Rāvaṇa arrive, honored him with hospitality — with fruits, roots, and the like.

3.262.2 When he was seated and rested, that rākṣasa sat beside him and spoke respectful words — one skilled in speech addressing one versed in speech.

3.262.3 "Your complexion is not its natural self — is all well in your city? Do all your subjects still serve you as before?"

3.262.4 "And what is the purpose of your coming here, O lord of rākṣasas? Know that it is already done, even if it should be most difficult to accomplish."

3.262.5 Rāvaṇa told him all of Rāma's deeds; and Mārīca, having heard, spoke briefly to Rāvaṇa thus.

3.262.6 "Enough of confronting Rāma — I know his valor well. Who indeed can bear the speed of that great-souled one's arrows?"

3.262.7 "That bull among men is indeed the very cause of my renunciation. This is the mouth of destruction for you — by what wicked soul has it been told to you?"

3.262.8 Then Rāvaṇa, full of anger, spoke to him with harsh reproof: "Death will certainly be yours if you do not carry out my command."

3.262.9 Mārīca reflected: "When death inevitably comes, a better death is preferable — I shall do what is his intention."

3.262.10 Then Mārīca replied to that lord of rākṣasas: "What assistance of mine is needed by you? I will do it, even helplessly."

3.262.11 The ten-necked one said to him: "Go and entice Sītā — become a deer with jeweled horns, with a body variegated with gems."

3.262.12 "Sītā will certainly, upon seeing you, urge Rāma on; and when the Kākutstha has gone forth, Sītā will be in my power."

3.262.13 "I will carry her away, and then that evil-minded one will cease to be, due to separation from his wife. Render me this assistance."

3.262.14 Thus addressed, Mārīca performed his water-rite, and then, deeply grieved, followed after Rāvaṇa who went ahead.

3.262.15 Then, having gone to the hermitage of Rāma of untiring deeds, the two of them did all that which had been previously planned.

3.262.16 Rāvaṇa became a wandering mendicant — shaven-headed, carrying a water pot and triple staff; and Mārīca, having become a deer, the two approached that place.

3.262.17 Mārīca, wearing the deer's form, displayed himself to the Vaidehī; she, impelled by fate, urged Rāma for the sake of it.

3.262.18 Rāma, wishing to please her, quickly took up his bow, stationed Lakṣmaṇa to guard her, and went off in pursuit of the deer.

3.262.19 Bearing his bow, quiver fastened, sword at his side, leather wrist-guard on his fingers, Rāma chased the deer — as Rudra pursues the celestial deer among the stars.

3.262.20 The demon, going unseen, lured Rāma's gaze onward; it repeatedly vanished and reappeared, drawing him far along a great distance — and then Rāma understood what it was.

3.262.21 Recognizing it as a night-roaming demon, the quick-witted son of Raghu fitted an unerring arrow to his bow and slew the creature that had taken the form of a deer.

3.262.22 Struck by Rāma's arrow, the demon then cried out in Rāma's own voice, screaming in a tone of anguish: "Ah, Sītā! Lakṣmaṇa!"

3.262.23 The daughter of Videha heard that pitiful cry and rushed toward the sound; but Lakṣmaṇa spoke to her.

3.262.24 "Fear not, timid one — who could overpower Rāma? Within a moment you shall see him return, O bright-smiling one."

3.262.25 Though he spoke thus, she burst into tears and harboured suspicion of her brother-in-law — she was overcome by the nature of women, she whose ornament was her pure character.

3.262.26 The chaste and devoted wife began to speak harshly to him: "Fool, the time you are craving in your heart has not come."

3.262.27 "I would take a weapon and kill myself, or leap from a mountain peak, or enter a blazing fire —

3.262.28 — rather than, abandoning Rāma my husband, ever submit to you, a base creature — as a tigress would not stoop to a jackal."

3.262.29 Hearing such words, Lakṣmaṇa — who loved Rāma and was of righteous conduct — covered his ears and set out in the direction Rāma had gone; the bowman followed in Rāma's very footsteps.

3.262.30 At that very moment the demon Rāvaṇa appeared — inauspicious though wearing an auspicious disguise, like fire concealed under ashes — dressed as an ascetic mendicant, intent on carrying off the blameless woman.

3.262.31 The daughter of Janaka, knowing the duties of dharma, perceived him arriving and received him with an offering of fruits, roots, and other forest food.

3.262.32 Scorning all of that, the foremost of demons resumed his true form and set about winning Vaidehī over with soft words.

3.262.33 "Sītā, I am the celebrated king of the demons, Rāvaṇa by name; my city, Laṅkā by name, lies beautiful on the far shore of the great ocean."

3.262.34 "There among the finest women you shall shine at my side. Become my wife, O lovely-hipped one; abandon the ascetic Rāghava."

3.262.35 Having heard these and similar words, Sītā, daughter of Janaka, covered her ears and spoke in reply: "It shall not be so."

3.262.36 "Let the sky with all its stars fall; let the earth shatter into fragments; let fire turn cold — I will not abandon the son of Raghu."

3.262.37 "How could a female elephant, having served the great tusker — its ichor streaming, lotus-decked, ranging the forest — stoop to touch a boar?"

3.262.38 "How could any woman, having drunk the madhvīka wine and sweet spring honey, ever desire the crude sour gruel — so I hold in my heart."

3.262.39 Having spoken thus to him, she turned and re-entered the hermitage; Rāvaṇa rushed after the fair-hipped woman and blocked her way.

3.262.40 Having terrified her senseless with a harsh voice, he seized her by the hair and then ascended into the sky.

3.262.41 Then the vulture Jaṭāyu, who ranged the mountain heights, saw the wretched woman being carried off weeping, "Rāma! Rāma!"

3.263.1 Mārkaṇḍeya said: Jaṭāyu, son of Aruṇa, was a dear friend of Daśaratha — the great and mighty king of vultures, whose full brother was Saṃpāti.

3.263.2 He saw Sītā, his friend's daughter-in-law, clasped in Rāvaṇa's arms; filled with rage, the bird flew at Rāvaṇa, lord of the demons.

3.263.3 The vulture cried out to him: "Release her, release the Maithilī! Night-wanderer, while I yet live how will you carry her away? You shall not escape me alive if you do not let this woman go."

3.263.4 Having spoken thus to the lord of demons, he tore into him fiercely with his talons; again and again rent by blows of wings and beak, Rāvaṇa poured forth rivers of blood like a mountain streaming waterfalls.

3.263.5 Being mauled by the vulture who sought the good of Rāma's beloved, Rāvaṇa drew his sword and cut off both wings of the bird.

3.263.6 Having struck down the king of vultures — who now resembled a peak of a severed cloud — the demon took Sītā in his arms and soared upward into the sky.

3.263.7 Wherever Vaidehī caught sight of a hermitage settlement, a lake, or a river, she dropped one of her ornaments there.

3.263.8 She saw five great monkeys on a mountain slope; there the spirited woman cast down her large and splendid garment.

3.263.9 Borne aloft by the wind, it fell among those five monkey lords — brilliant yellow amid them like lightning flashing between clouds.

3.263.10 While Vaidehī was thus being abducted, the wise Rāma, having slain the great deer, turned back and came upon his brother Lakṣmaṇa.

3.263.11 Seeing his brother coming, he reproved him: "How have you abandoned Vaidehī in a forest frequented by demons and come here?"

3.263.12 Thinking over the demon's luring him away in the form of a deer, and now his brother's arrival, he burned with anguish.

3.263.13 Even as he reproached him, Rāma hurried back to the hermitage. He said: "Lakṣmaṇa, I cannot see whether Vaidehī still lives."

3.263.14 Lakṣmaṇa related to him all of Sītā's words — the unworthy last speech that Vaidehī had spoken.

3.263.15 With his heart burning, Rāma rushed to the hermitage; there he saw the vulture lying slain, huge as a mountain.

3.263.16 Suspecting a demon, the scion of Kākutstha drew his powerful bow and charged at it, together with Lakṣmaṇa.

3.263.17 The radiant bird spoke to both Rāma and Lakṣmaṇa as they stood together: "I am the king of vultures; blessings on you — I was a friend of Daśaratha."

3.263.18 Hearing those words, both drew back their fine bows and said: "Who are you, who speaks our father by name?"

3.263.19 Then they saw him with both wings severed; and the vulture told them how he had been struck down by Rāvaṇa on Sītā's behalf.

3.263.20 Rāghava asked the vulture: "In which direction did Rāvaṇa go?" The vulture indicated it by nodding his head — and then he died.

3.263.21 Understanding from his gesture that the direction was south, the scion of Kākutstha performed the funeral rites, honouring him as a friend of his father.

3.263.22 Then, seeing the hermitage site — cushions and water-pots scattered, the sacred jars overturned, deserted, prowled by packs of jackals —

3.263.23 — both overwhelmed with grief and anguish, tormented by Vaidehī's abduction, the two scorchers of foes entered the Daṇḍaka forest heading southward.

3.263.24 In that great forest, Rāma together with the son of Sumitrā saw herds of deer fleeing in all directions and heard a dreadful roar of creatures swelling like a forest fire.

3.263.25 And shortly they saw Kabandha — dreadful to behold — resembling a cloud-mountain, massive as a śāla trunk, with enormous arms, wide eyes set in his chest, a vast belly, and an enormous mouth.

3.263.26 Then, O Bhārata, that demon seized Lakṣmaṇa in his hand at random; Saumitri was instantly seized with despair.

3.263.27 Looking toward Rāma as he was being dragged — his face turned that way — he said despondently to Rāma: "See the plight I am in."

3.263.28 "The abduction of Vaidehī, and now this calamity of mine — your loss of the kingdom, and the death of our father as well —

3.263.29 "— I shall not see you arrived in Kosala together with Vaidehī, established in the ancestral kingdom of your fathers."

3.263.30 "Fortunate are those who will see the noble one's face after his coronation — like the moon glimmering through rifts in a cloud — adorned with kuśa grass, aja, and śamī branches."

3.263.31 Thus in many ways did the wise Lakṣmaṇa lament; and Kākutstha, who kept composure even in crises, spoke to him.

3.263.32 "Do not despair, tiger among men — while I stand here, this creature is nothing. Cut off his right arm; I have already severed the left."

3.263.33 Even as he spoke these words, Rāma's exceedingly sharp sword sliced off the arm — cut clean as a stalk of sesame.

3.263.34 Then the mighty Saumitri too, glancing at his brother Rāghava standing firm, hewed off the demon's right arm with his sword.

3.263.35 Lakṣmaṇa struck that demon hard in the flank again, and then the immense Kabandha fell lifeless to the ground.

3.263.36 From his body there emerged a being of divine appearance, who was seen rising to the sky and blazing there like the sun.

3.263.37 The eloquent Rāma asked him: "Who are you? Tell me, I ask. By what cause does this wonderful marvel appear before me?"

3.263.38 The gandharva revealed to him: "O king, I am Viśvāvasu; through a curse of Brahmā I fell into a birth haunted by demons."

3.263.39 "Sītā has been abducted by the king Rāvaṇa, who dwells in Laṅkā. Seek out Sugrīva — he will render you aid."

3.263.40 "Here is the Pampā lake — its waters auspicious, full of geese and karaṇḍava ducks — a lovely tarn close to the mountain Ṛśyamūka."

3.263.41 "Sugrīva dwells here with four ministers — the brother of Vālin, the golden-garlanded king of the monkeys."

3.263.42 "This much is within my power to tell you: you will see Jānakī. The abode of Rāvaṇa is certainly known to the king of monkeys."

3.263.43 Having spoken thus, that divine being of great radiance disappeared; and both those heroes, Rāma and Lakṣmaṇa, were filled with wonder.

3.264.1 Mārkaṇḍeya said: Then, not far off, Rāma — his heart aching over Sītā's abduction — came to Pampā, a pond full of abundant lotuses and blue water-lilies.

3.264.2 Fanned by a cool and gentle breeze fragrant as nectar, he wandered through that forest, going in his mind to his beloved.

3.264.3 That lord among kings lamented there, calling his beloved to mind, scorched by the arrows of love; and Saumitri then spoke to him.

3.264.4 "Such a state of feeling does not befit you, O giver of honour — no more than illness befits a self-possessed man of mature virtue."

3.264.5 "You have obtained tidings of Vaidehī and of Rāvaṇa; pursue that now through manly effort and through reason."

3.264.6 "Let us approach Sugrīva, that foremost of monkeys dwelling on the mountain. Take heart — in me you have a disciple, a servant, and an ally."

3.264.7 Thus addressed by Lakṣmaṇa with many such words, that son of Raghu regained his composure and became single-minded in the task at hand.

3.264.8 Having drunk from the waters of Pampā and poured libations to their ancestors, both hero brothers, Rāma and Lakṣmaṇa, set forth.

3.264.9 Approaching Ṛśyamūka — the mountain rich in roots and fruits — the two heroes saw five monkeys on the mountain's summit.

3.264.10 Sugrīva dispatched to them his minister, the monkey Hanūmān — steady as the Himālaya and possessed of great wisdom.

3.264.11 After first conversing with him, the two went to Sugrīva; and then, O king, Rāma formed a bond of friendship with the king of monkeys.

3.264.12 When his need was made known, the monkeys showed him that garment which Sītā, as she was being carried away, had cast down upon them.

3.264.13 Having received that proof, Rāma himself consecrated Sugrīva, lord of the monkeys, to sovereignty over all the monkeys of the earth.

3.264.14 The scion of Kākutstha pledged to slay Vālin in battle, O king, and Sugrīva in turn pledged to bring back the daughter of Videha.

3.264.15 Having spoken thus and made their compact, placing mutual trust in one another, they all approached Kiṣkindhā and stood there eager for battle.

3.264.16 Sugrīva, reaching Kiṣkindhā, roared with a sound like a thunder-cloud. Vālin did not tolerate that, but Tārā tried to restrain him.

3.264.17 "As Sugrīva roars like this, this mighty monkey must have come with a powerful protector—you should not go out."

3.264.18 Then Vālin, lord of monkeys, he who wears a golden garland, eloquent of speech, spoke to Tārā, whose face was like the lord of stars.

3.264.19 "You who understand the cries of all creatures, consider carefully with your wisdom: by whose support has this one who resembles my brother come here?"

3.264.20 Having reflected for a moment, Tārā, radiant as the lord of stars, spoke wisely to her husband: "Hear everything, O lord of monkeys."

3.264.21 "Rāma, son of Daśaratha, great-souled and a master of the bow, whose wife has been carried off, has entered into an alliance with Sugrīva as an equal."

3.264.22 "His brother too, the mighty-armed and unconquered son of Sumitrā, the wise Lakṣmaṇa, stands ready to accomplish their purpose."

3.264.23 "Mainda and Dvivida, Hanūmān son of the Wind, Jāmbavān king of bears—all of Sugrīva's ministers stand with him."

3.264.24 "All these great souls, wise and mighty, relying on the valour of Rāma, are more than enough to bring about your destruction."

3.264.25 The lord of monkeys dismissed her well-meaning words and, filled with jealousy, suspected her heart of being set upon Sugrīva.

3.264.26 Having spoken harshly to Tārā, he went out from the mouth of the cave and addressed Sugrīva, who stood near mount Mālyavat.

3.264.27 "Fool, you have been defeated by me more than once, and spared because you clung to life—I let you go knowing you were a kinsman. What haste is this to die again?"

3.264.28 Thus addressed, Sugrīva, slayer of foes, replied to his brother with reasoned words fitting the moment, as though prompting Rāma.

3.264.29 "O king, my wife has been taken by you and my kingdom stripped away—know then that I have come, for what worth is a life so diminished?"

3.264.30 Having spoken at length in this manner, the two of them then fell upon one another in battle—Vālin and Sugrīva, armed with sala-trees, palm-trees, and rocks.

3.264.31 Both struck each other, both fell to the ground, both leapt up again wonderfully, and both struck with their fists.

3.264.32 Both drenched in blood, both lacerated by nails and teeth, those two heroes shone at that moment like two flowering kimsuka trees.

3.264.33 No distinction between the two could be discerned in battle at that time; so Hanūmān placed a garland around Sugrīva's neck as a mark.

3.264.34 The hero then shone with the garland hanging about his neck like the great and splendid mount Malaya garlanded by a wreath of clouds.

3.264.35 Seeing Sugrīva thus marked, Rāma of the great bow drew back his supreme bow and took aim at Vālin as at a target.

3.264.36 The twang of his bow resounded then like a great mechanical contrivance; and Vālin, struck to the heart by the arrow, was terrified.

3.264.37 His vital points pierced and struck, vomiting blood from his mouth, he saw Rāma standing nearby together with the son of Sumitrā.

3.264.38 Having censured the scion of Kākutstha, he fell senseless to the earth; and Tārā saw him lying on the ground like the lord of stars fallen from heaven.

3.264.39 With Vālin slain, Sugrīva returned to Kiṣkindhā and to Tārā, whose face was like the moon, whose lord had fallen.

3.264.40 Wise Rāma then dwelt for four months on the auspicious slopes of mount Mālyavat, attended upon by Sugrīva.

3.264.41 Rāvaṇa too, going to the city of Laṅkā, impelled by the force of desire, lodged Sītā in a palace like Nandana, near the Aśoka grove, which resembled the hermitage of an ascetic.

3.264.42 Slender from constant remembrance of her husband, clad in an ascetic's garb, given to fasting and austerity, that wide-eyed one dwelt there in miserable abode, living on fruits and roots.

3.264.43 The lord of rakshasas posted rakshasis there to guard her, wielding lances, swords, spears, axes, clubs, and firebrands.

3.264.44 Two-eyed, three-eyed, forehead-eyed, long-tongued, tongueless, three-breasted, one-footed, Trijaṭā, and one-eyed—

3.264.45 these and others besides, with blazing eyes and hair as thick as an elephant's trunk, surrounded Sītā day and night without rest.

3.264.46 Those she-demons, terrible in voice, fearsome, speaking harsh and grating syllables, constantly menaced that long-eyed one.

3.264.47 "Let us eat her, tear her apart, divide her into pieces—she who dares to dishonour our master and yet lives!"

3.264.48 As they threatened her thus, frightening her again and again, she, overcome by grief for her husband, heaved a sigh and spoke to them.

3.264.49 "Noble ladies, eat me quickly—I have no desire for life without that lotus-eyed one with dark, curling hair."

3.264.50 "Even so, I, without food and freed from any love of life, will wither my limbs like a serpent coiled around a palm tree."

3.264.51 "I will never approach any man other than the son of Raghu—know this as truth; do with me whatever comes next."

3.264.52 Hearing those words of hers, those harsh-voiced rakshasis went to report everything from the beginning to the lord of rakshasas.

3.264.53 When all of them had gone, a rakshasi named Trijaṭā, learned in righteousness and speaking kind words, consoled the daughter of Videha.

3.264.54 "Sītā, I will tell you something—place your trust in me, my friend; let your fear depart, O fair-thighed one; hear these words of mine."

3.264.55 "There is a wise and aged foremost rakshasa named Avindhya, a well-wisher of Rāma; he spoke to me on your behalf."

3.264.56 "'Tell Sītā in my words, after comforting and reassuring her: your husband Rāma is well, mighty, and accompanied by Lakṣmaṇa.'"

3.264.57 "The illustrious son of Raghu has made alliance with the king of monkeys, whose splendour rivals Indra, and is fully exerting himself on your behalf."

3.264.58 "Let there be no fear in you, timid one, from Rāvaṇa who is condemned by the world—for you are protected by the curse of Nalakūbara, O blameless one."

3.264.59 "For this wicked one was formerly cursed when he touched the young woman Rambhā; the one of uncontrolled senses is incapable of approaching a woman against her will."

3.264.60 "Your husband, wise and guarded by Sugrīva, will come swiftly with the son of Sumitrā and will free you from this torment."

3.264.61 "For I have seen in dreams most terrible and ill-omened signs portending the destruction of this evil-minded one, destroyer of the family of Pulastya."

3.264.62 "For this night-wanderer is cruel, of corrupt soul, of base deeds, and by his very nature and moral wickedness increases the fear of all beings."

3.264.63 "He who vies with all the gods, his mind struck by Time—I have truly seen in my dream the omens of his destruction."

3.264.64 "The ten-faced one, anointed with oil, hair dishevelled, sinking into mud, riding again and again in a chariot drawn by asses, as though dancing."

3.264.65 "Kumbhakarṇa and the others too—naked, hair fallen loose, anointed with red garlands and unguents—are dragged toward the southern quarter."

3.264.66 "Vibhīṣaṇa alone, bearing a white parasol, wearing a white turban, adorned with white garlands, mounted a white mountain."

3.264.67 "And his four ministers, adorned with white garlands and white unguents, mounted the white mountain—they will be freed from this great peril."

3.264.68 "The earth with its oceans will be encompassed by Rāma's weapon, and your husband will fill the entire world with his fame."

3.264.69 "And I saw Lakṣmaṇa too, seated on a heap of bones, eating honey-rice pudding and gazing in all directions."

3.264.70 "And you I saw more than once, weeping, your limbs wet with blood, guarded by a tiger, going toward the northern quarter."

3.264.71 "You will attain joy, O daughter of Videha, quickly reunited with your husband; Sītā, you will be with the son of Raghu and his brother before long."

3.264.72 Hearing Trijaṭā's words thus, she of the doe-eyed gaze, that young woman, became filled with hope of reunion with her husband.

3.264.73 Meanwhile the fearsome and utterly dreadful she-demons returned and saw her seated with Trijaṭā, just as before.

3.265.1 Mārkaṇḍeya said: Then, that devoted wife afflicted by grief for her husband, wretched, wearing soiled garments, adorned only with the remnant of her jewels, weeping—

3.265.2 —being attended by rakshasis, seated on a flat rock, Rāvaṇa, tormented by the arrows of desire, saw her and drew near.

3.265.3 He who is unvanquished in battle by gods, danavas, gandharvas, yakshas, and kimpurushas went to the Aśoka grove, bewildered by Kandarpa the god of love.

3.265.4 Wearing divine garments, resplendent, with polished gem-set earrings and a crown of varied garlands, he was like spring embodied.

3.265.5 Though adorned with care, he was like a wish-fulfilling tree—yet even so adorned, he was fearsome like a funeral tree at a cremation ground.

3.265.6 That night-wanderer, approaching near to her of slender waist, appeared beside her like Saturn the slow-moving planet approaching Rohiṇī.

3.265.7 Addressing that beautiful-hipped one, struck by the flower-bannered god's arrow, he spoke thus to the young woman, frightened as the constellation Rohiṇī beset.

3.265.8 "Sītā, this much has been enough—sufficient favour shown to your husband. Be gracious, O slender one; let your adornment be attended to."

3.265.9 "Accept me, O splendid one; wearing ornaments and garments of great worth, be the foremost of all my women, O beautiful one."

3.265.10 "I have daughters of gods, and the wives of royal sages; I have daughters of danavas and women of the daityas as well."

3.265.11 "Fourteen crores of pisachas stand at my command; twice that many man-eating rakshasas of terrible deeds."

3.265.12 "Beyond that, three times as many yakshas who carry out my commands—only a few have taken shelter with my brother Kubera, lord of wealth."

3.265.13 "Gandharvas and apsaras, O auspicious one, O fair-thighed one, always attend upon me when I drink, even as they do my brother."

3.265.14 "I am the son of the brahmin sage Viśravas himself; my fame is renowned as the fifth among the guardians of the worlds."

3.265.15 "Divine foods to eat and drink of all varieties are mine just as they are Indra's, O passionate one."

3.265.16 "Let the evil karma of forest-dwelling be exhausted for you; be my wife, O beautiful-hipped one, even as Mandodarī is."

3.265.17 Thus addressed by him, the daughter of Videha, her face beautiful, turned away and placing a blade of grass between herself and him, spoke to that night-wanderer.

3.265.18 That young woman of exquisitely beautiful thighs, inauspicious in his sight, her two breasts struck together while she continuously rained tears from her eyes—the daughter of Videha, who holds her husband as her god, spoke this word to that wretch.

3.265.19 "O lord of rakshasas, such words as these have been heard by me—unfortunate that I am—from you speaking not once but many times; and they are filled with degradation."

3.265.20 "Therefore, O one fond of the auspicious, may good come to you—turn back your mind; I am another man's wife, unattainable, and ever devoted to my husband."

3.265.21 A human wife is not suitable for you, nor is she your wretched possession. Having violated a helpless woman against her will, what pleasure will you gain?

3.265.22 Your father is a brahmin equal to Prajāpati, born of Brahmā himself — and you, who are compared to a guardian of the worlds, how is it that you do not uphold dharma?

3.265.23 Citing your brother — the king of kings, the friend of Maheśvara, lord and master of wealth — how is it that you feel no shame here?

3.265.24 Having spoken thus, Sītā wept, her breasts trembling and her slender neck quivering, as she covered her face with the edge of her garment.

3.265.25 As that passionate woman wept, her long, neatly bound braid — dark, lustrous, and black — was seen resting on her head like a serpent.

3.265.26 Having heard those harsh words spoken by Sītā, Rāvaṇa, evil-minded though he had been rejected, spoke once more.

3.265.27 "Let the god whose banner bears the sea-monster torment my limbs, O Sītā — I will not approach you, fair-hipped and lovely-smiling one, when you are unwilling."

3.265.28 "What indeed can I do, when even now you keep pining for Rāma — that human who is fit only to be food for us?"

3.265.29 Having said this to the blameless-limbed Sītā, that lord of the host of rākṣasas vanished on the spot and departed in his desired direction.

3.265.30 The princess of Videha, emaciated by grief, surrounded by rākṣasī women and attended upon by Trijaṭā, remained there at that very place.

3.266.1 Mārkaṇḍeya said: Rāghava, together with Saumitri, under Sugrīva's protection, dwelling on the summit of Mount Mālyavat, beheld the clear sky.

3.266.2 He, the destroyer of enemies, seeing in the clear sky the spotless moon — its hare-mark distinct — attended by planets, asterisms, and stars,

3.266.3 was suddenly roused from sleep by the cool wind as it carried the fragrance of kumuda, utpala, and lotus flowers, while he stood on the mountain.

3.266.4 At daybreak, filled with sorrow, his mind on the righteous path, recalling Sītā imprisoned in the rākṣasa's dwelling, he addressed the heroic Lakṣmaṇa.

3.266.5 "Go, Lakṣmaṇa, and learn of the lord of monkeys in Kiṣkindhā — that ingrate, clever only in his own interests, intoxicated with the pleasures of the senses."

3.266.6 "That lowest of his line, that fool whom I installed on the throne — all the monkeys with their tufted tails and the bears follow him as their lord."

3.266.7 "O scion of the Raghu line, O mighty-armed one — it was for his sake that Vālin was slain by me alongside you in the forest of Kiṣkindhā."

3.266.8 "I consider him an ungrateful wretch, the vilest of monkeys on earth — that fool, in such a state as he is, does not even acknowledge me today, Lakṣmaṇa."

3.266.9 "I think he does not know the fulfilment of his sworn agreement; with his limited intellect, he surely disregards me, who rendered him such service."

3.266.10 "If he still lies inactive, given over to sensual pleasure, you must send him the way of Vālin — the path that all beings must travel."

3.266.11 "Or if that bull among monkeys is still willing to serve our cause, then bring him here, O Kākutstha — make haste and do not delay."

3.266.12 Thus addressed by his elder brother, Lakṣmaṇa — devoted to the welfare of his guru's words — set forth, taking up his splendid bow strung with a straight bowstring, and reaching the gate of Kiṣkindhā entered it unchallenged.

3.266.13 Perceiving him to be angry, the monkey king Sugrīva, lord of the leaping hosts, went forward to meet him; that self-composed lord of monkeys, together with his wife, received him with joyful honor befitting Lakṣmaṇa's worth.

3.266.14 Saumitri, who feared nothing, conveyed Rāma's words to him; having heard it all completely, Sugrīva bowed with joined palms.

3.266.15 Sugrīva, lord of monkeys, O king of kings, together with his retinue and wives, pleased, spoke these words to Lakṣmaṇa, that elephant among men.

3.266.16 "I am not evil-minded, Lakṣmaṇa, nor ungrateful, nor merciless — hear what effort I have made in the search for Sītā."

3.266.17 "All the trained monkeys have been dispatched in every direction by me, and for all of them the time for return was set at one month."

3.266.18 "By them this earth, with its forests, mountains, and cities, girdled by the ocean, with its villages, towns, and mines — all of it was to be searched, O hero."

3.266.19 "That month is due to be completed in five more nights — then, together with Rāma, you will hear exceedingly good tidings."

3.266.20 Thus addressed by that wise lord of monkeys, Lakṣmaṇa — noble-souled and undejected — set aside his anger and honored Sugrīva in return.

3.266.21 Then Sugrīva, approaching Rāma who was stationed on the summit of Mālyavat, reported to him the progress of that undertaking.

3.266.22 Thus those monkey chiefs came back in thousands, having searched three directions — but not those who had gone south.

3.266.23 They reported to Rāma that the earth girdled by the ocean had been searched, but that neither Vaidehī nor Rāvaṇa had been seen.

3.266.24 But as for the bulls among monkeys who had gone toward the southern quarter, Kākutstha, though tormented, held on to his life placing his hope in them.

3.266.25 When nearly two months had elapsed, those leaping ones then hastily approached Sugrīva and spoke these words.

3.266.26 "That great and flourishing Madhu-forest which was guarded by Vālin and then by you, O best of leaping ones — the son of the wind god is now enjoying it."

3.266.27 "Vālin's son Aṅgada and the other bulls among monkeys whom you, O king, dispatched to search the southern quarter —"

3.266.28 Hearing that affectionate request of theirs, he concluded that their mission was accomplished — for such is indeed the conduct of servants who have fulfilled their purpose.

3.266.29 That wise bull among monkeys reported it to Rāma, and Rāma too by inference concluded that the Maithilī princess had indeed been seen.

3.266.30 Those leaping ones, with Hanūmān at their head, having rested, came to that lord of monkeys in the presence of Rāma and Lakṣmaṇa.

3.266.31 Seeing Hanūmān's gait and the color of his face, Rāma became all the more convinced, O Bhārata, that Sītā had been found.

3.266.32 Those monkeys, with Hanūmān foremost, their hearts full, bowed down in due form before Rāma, Sugrīva, and Lakṣmaṇa.

3.266.33 Taking up his arrow-fitted bow, Rāma spoke to them as they arrived: "Will you restore me to life? Have you accomplished your purpose?"

3.266.34 "Shall I once again rule the kingdom in Ayodhyā, having slain my enemies in battle and recovered the daughter of Janaka?"

3.266.35 "Without freeing Vaidehī and without slaying my foes in battle, robbed of my wife and cast aside, I have no will to live."

3.266.36 To Rāma who had spoken thus, the son of the wind god replied: "I bring you glad tidings, Rāma — I have seen that Jānakī."

3.266.37 "Having searched the southern quarter with its mountains, forests, and mines, we grew weary as time passed and came upon a great cave."

3.266.38 "We entered it — extending for many leagues, dark, thickly forested, impenetrable, teeming with insects."

3.266.39 "After traveling a very great distance, we then saw the light of the sun and right there in the midst of it a divine dwelling."

3.266.40 "It was said to have been the abode of the Daitya Maya, O Rāghava; there an ascetic woman named Prabhāvatī performed her austerities."

3.266.41 "Having eaten the food and various drinks given by her, we regained our strength and then went along the path she had shown us."

3.266.42 "Emerging from that place, we saw near the salt-watered sea the Sahya and Malaya ranges and the great mountain Dardura."

3.266.43 "Then, having climbed Malaya and gazing at Varuṇa's ocean, we sat dejected, distressed, despondent, wholly bereft of hope for life."

3.266.44 "Contemplating the great ocean stretching hundreds of leagues in width, the home of timinakra fish and other great sea creatures, we were exceedingly sorrowful."

3.266.45 "Having resolved to fast unto death, we sat there; then, at the end of our talk, the subject of the vulture Jaṭāyu came up."

3.266.46 "Then we saw a bird — terrible in form, terrifying, like another Vainateya — its shape resembling a mountain peak."

3.266.47 "He had intended to eat us, but then he came up and spoke: 'Ho, who is this who speaks of my brother Jaṭāyu?'"

3.266.48 "'I am Saṃpāti by name, the elder brother of Jaṭāyu, lord of birds; the two of us, competing with each other, had soared to the assembly of the Sun.'"

3.266.49 "'Then my wings were burned, but Jaṭāyu's wings were not; at that time, that beloved brother of mine, king of vultures, whom I had not seen for long — and I, my wings utterly scorched, fell onto this great mountain.'"

3.266.50 "As he spoke thus, we reported to him that his brother had been slain; we also briefly informed him of your misfortune."

3.266.51 "Then Saṃpāti, O king, O subduer of foes, having heard that most grievous news, his heart overwhelmed, questioned us further."

3.266.52 "'Who is this Rāma? What has become of Sītā? And how was Jaṭāyu slain? O best of leaping ones, I wish to hear all of this.'"

3.266.53 "I then described to him at length the entire story of your calamity and also the reason for our resolve to fast unto death."

3.266.54 "That king of birds then raised us up with these words: 'Rāvaṇa is known to me, and so is his great city of Laṅkā.'"

3.266.55 "'Vaidehī will be found on the far side of the ocean, in the cave of Mount Trikūṭa — of this I have no doubt.'"

3.266.56 "Hearing his words, we arose quickly and took counsel together about crossing the ocean, O scorcher of foes."

3.266.57 "When no one else resolved to cross the ocean, I then, entering into my father's spirit, leaped across the great sea — a hundred leagues in width — slaying a water-rākṣasī."

3.266.58 "There Sītā was seen by me, a chaste woman in Rāvaṇa's inner apartments — devoted to fasting and austerity, longing to see her husband, her hair matted, her body smeared with grime, emaciated, wretched, an ascetic."

3.266.59 "Having identified that Sītā by various signs, I approached her as she was alone in a secluded spot and addressed that noble lady."

3.266.60 "'Sītā, I am a monkey, the son of Mārutha, Rāma's messenger — I have come here through the sky, eager to see you.'"

3.266.61 "'The two princes, brothers Rāma and Lakṣmaṇa, are well, and are under the protection of Sugrīva, lord of all the tree-dwelling monkeys.'"

3.266.62 "'Rāma enquires after your well-being, Sītā, together with Saumitri; and Sugrīva, in friendship, likewise enquires after your welfare.'"

3.266.63 "'Your husband will come swiftly with all the monkeys; trust me, O queen — I am a monkey, not a rākṣasa.'"

3.266.64 "After reflecting for a moment, Sītā spoke to me: 'I know you to be Hanūmān by the words of Avindhya.'"

3.266.65 "'For Avindhya, O mighty-armed one, is a rākṣasa respected by the elders; by him Sugrīva was described as attended by ministers such as you.'"

3.266.66 "Saying 'You may go,' Sītā gave me this jewel — the one with which the blameless Vaidehī has borne this time of trial."

3.266.67 "For the sake of proof, Jānakī also told this tale: the blade of grass hurled at the crow on the great mountain Citrakūṭa by you, O tiger among men, as a token of recognition."

3.266.68 "Having made him hear it himself, and then having burned that city, I have returned" — so spoke he; and Rāma honored that bearer of glad tidings.

3.267.1 Mārkaṇḍeya said: Then, right there where Rāma was seated among them, the foremost of monkeys came together at that time, acting on Sugrīva's command.

3.267.2 Attended by a thousand crores of swift monkeys, the glorious Suṣeṇa — father-in-law of Vālin — approached Rāma.

3.267.3 And the two mighty monkey-lords Gaja and Gavaya, each surrounded by a hundred crore warriors, were seen separately from one another.

3.267.4 O great king, the fearsome Golāṅgūla and Gavākṣa were seen leading sixty thousand crore troops.

3.267.5 The celebrated Gandhamādana, dweller of the Gandhamādana mountain, gathered a thousand crore fierce monkeys.

3.267.6 A monkey named Panasa, wise and of immense strength, led ten, twelve, and thirty-five crore troops.

3.267.7 The illustrious Dadhimukha, an aged monkey yet full of valor, led a vast army of monkeys possessed of terrible energy.

3.267.8 Jāmbavān was seen with a hundred thousand crore of bears — dark ones with face-markings, doers of terrible deeds.

3.267.9 These and many other leaders of monkey troops, innumerable, O great king, came together for the sake of Rāma.

3.267.10 A tumultuous sound was heard everywhere of those rushing about — roaring like lions, radiant as shirisha blossoms.

3.267.11 Some were like mountain peaks, some resembled great buffaloes, some shone like autumnal clouds, some had complexions red as powdered vermillion.

3.267.12 Monkeys leaping up, falling down, and bounding forward, while others raised clouds of dust, came together from all directions.

3.267.13 That vast multitude of monkeys, resembling the full ocean, made camp there at that time by Sugrīva's command.

3.267.14 Then, when all the monkey chiefs had assembled on every side, on an auspicious lunar day, under a favorable asterism, at a well-honored muhurta,

3.267.15 the illustrious Rāghava set forth with Sugrīva, leading that arrayed army as if to turn the worlds upside down.

3.267.16 Hanūmān, son of the Wind-god, led the van of the army, while Lakṣmaṇa, son of Sumitrā, fearless of all, guarded the rear.

3.267.17 The two Rāghavas, with leather finger-guards strapped on, shone there surrounded by the great monkey chiefs, like the moon and sun surrounded by planets.

3.267.18 That monkey army, armed with sala trees, palm trees, and rocks, shone brilliantly like a vast field of rice at sunrise.

3.267.19 That great army, protected by Nala, Nīla, Aṅgada, Krātha, Mainda, and Dvivida, marched forth for the accomplishment of Rāghava's purpose.

3.267.20 Halting duly at duly auspicious places abounding in roots and fruits, rich in honey and meat, with water and pleasant surroundings,

3.267.21 staying without disturbance on mountain slopes as well, that monkey army at last reached the salt sea, the ocean.

3.267.22 That army, like a second ocean, with its many banners, upon reaching the seashore forest, made camp there.

3.267.23 Then the illustrious son of Daśaratha spoke to Sugrīva in the midst of the monkey chiefs, saying these timely words:

3.267.24 "What plan do you all consider best for crossing the ocean? This army is great, and the ocean is difficult to cross."

3.267.25 Some monkeys who thought themselves clever spoke up there saying that some monkeys were capable of leaping across the ocean, but not all.

3.267.26 Some proposed boats, others various kinds of rafts. Rāma pacified them all and replied, "No" —

3.267.27 "Not all the monkeys are capable of crossing this sea, a hundred yojanas wide, O heroes. That is not the final plan for you."

3.267.28 "There are not enough ships to ferry this whole army, and how could one like us bring harm to merchants? That is not acceptable."

3.267.29 "Our army is spread wide, and the enemy would strike at gaps. Crossing by rafts or boats does not please me here."

3.267.30 "I shall address this ocean through means — I will lie in fast, and it will then reveal itself to me."

3.267.31 "If it will not show me a way, I shall then burn it up with my irresistible great weapons, blazing more fiercely than fire and wind."

3.267.32 Having spoken thus, Rāghava, together with Lakṣmaṇa, sipped water and ritually lay down on a bed of kusa grass facing the ocean.

3.267.33 Then the ocean, lord of rivers and streams, the god surrounded by hosts of aquatic creatures, appeared to Rāghava in a dream.

3.267.34 Addressing him sweetly as "Son of Kausalyā," and surrounded by hundreds of treasure-mines, the ocean spoke thus:

3.267.35 "Tell me, what assistance shall I render you here, O bull among men?" And Rāma replied, "I am of the Ikṣvāku lineage; you are my kinsman."

3.267.36 "I desire a path granted for my army, O lord of rivers and streams, by which I may go and slay the ten-headed one, Rāvaṇa, disgrace of the Pulastyas."

3.267.37 "If you do not grant the path I thus beseech, I shall dry you up with arrows charged with divine weapon-spells."

3.267.38 Hearing Rāma speak thus, the abode of Varuṇa, greatly distressed, stood with folded hands and spoke these words:

3.267.39 "I do not wish to oppose you; I am not an obstacle to you. Hear this word, O Rāma, and having heard it, act accordingly."

3.267.40 "If I give your army a path by command, others too will command me thus by the force of their bows."

3.267.41 "There is, however, a monkey named Nala here, regarded as a craftsman, the mighty son of the divine Tvaṣṭṛ, Viśvakarman."

3.267.42 "Whatever wood, grass, or rock he casts upon me, I shall bear all of it — it will become a bridge for you."

3.267.43 When that one had spoken and disappeared, Rāma said to Nala: "Build a bridge across the ocean — you are capable of it in my judgment."

3.267.44 By that means, the descendant of Kākutstha had the bridge built — ten yojanas wide and a hundred yojanas long.

3.267.45 Known as "Nala's bridge," it is still renowned on earth even today, mountain-like, maintained under Rāma's command.

3.267.46 Then righteous Vibhīṣaṇa, brother of the king of the rakshasas, came to him there with four ministers.

3.267.47 The magnanimous Rāma received him with a welcome. But Sugrīva was suspicious, thinking he might be a spy.

3.267.48 When Rāghava was truly satisfied by Vibhīṣaṇa's conduct, behavior, and deportment, he then honored him.

3.267.49 He anointed Vibhīṣaṇa as king over all the realm of the rakshasas, and made him a counselor-companion and friend of Lakṣmaṇa.

3.267.50 And on Vibhīṣaṇa's advice, he crossed the great ocean with his army by that bridge — in just one month, O lord of men.

3.267.51 Then, having gone and reached Laṅkā, he had the many great gardens of Laṅkā broken and destroyed by the monkeys.

3.267.52 There were two rakshasa ministers of Rāvaṇa, Śuka and Sāraṇa, who had taken monkey form as spies — Vibhīṣaṇa caught them.

3.267.53 When those two night-rangers had reverted to their rakshasa forms and shown themselves, Rāma thereafter released them after showing the army.

3.267.54 Having settled the army in the grove, that heroic one then sent the wise monkey Aṅgada as an emissary to Rāvaṇa.

3.268.1 Mārkaṇḍeya said: Having settled the army in that forest abounding in food, water, roots, and fruits, the descendant of Kākutstha duly kept guard.

3.268.2 And Rāvaṇa made the prescribed arrangements in Laṅkā as ordained by the scriptures. By its very nature Laṅkā was hard to assail, with sturdy ramparts and gateways.

3.268.3 There were seven moats, fathomless in water, swarming with fish and crocodiles, difficult to overcome, studded with stakes of khadira wood.

3.268.4 The battlements were formidable with their machines and projecting cornices, with sharp-edged stones, fighters with pots of venomous serpents, and dust mixed with poisonous resin.

3.268.5 They were furnished with pestles, firebrands, nārācas, tomaras, swords, axes, sataghnīs, and clubs smeared with pitch.

3.268.6 At every city gate there were stationary and mobile guard-posts, with abundant infantry, elephants, and horses.

3.268.7 Then Aṅgada approached the gateway of Laṅkā, made himself known to the king of the rakshasas, and entered fearlessly.

3.268.8 Of immense strength, in the midst of many crores of rakshasas, he shone like the sun surrounded by rows of clouds.

3.268.9 Approaching Rāvaṇa, son of Paulastya, surrounded by his ministers, and announcing Rāma's message, the eloquent one began to speak.

3.268.10 "O king, Rāghava, lord of Kosala, of great renown, says this timely message to you — receive it and act upon it:

3.268.11 'When they encounter a king of uncontrolled self who revels in wrongdoing, lands and cities possessed by that wrongdoing perish.'

3.268.12 'You alone have wronged me by forcibly abducting Sītā — yet this will bring about the killing of others who have not wronged me.'

3.268.13 'The forest-dwellers and sages who were harmed by you, seized by arrogance and pride of strength, and the gods too who were dishonored —'

3.268.14 '— and the royal sages who were slain, and the weeping women who were carried off — this fruit of that wrongdoing of yours has now arrived.'

3.268.15 'I shall slay you along with your ministers. Fight — be a man! Behold the power of my bow, O night-ranger, though I am but human.'

3.268.16 'Let Jānakī Sītā be released. You shall never escape from me. I shall make this world free of rakshasas with my sharpened arrows.'

3.268.17 Hearing those harsh words of the messenger as he spoke thus, king Rāvaṇa, overcome with rage, did not endure them.

3.268.18 Then four night-rangers, skilled in reading their master's signs, seized him at four limbs, as birds would seize a tiger.

3.268.19 Aṅgada, taking those night-rangers as they clung to his limbs, leapt into the sky and landed on the roof of the palace.

3.268.20 As he flew up with great speed, those night-rangers fell to the ground with crushed hearts, tormented by his blows.

3.268.21 Freed from that palace roof, he leapt again, cleared the city of Laṅkā entirely, and landed near his own army.

3.268.22 Then, having gone to the lord of Kosala and reported everything, that glorious Aṅgada rested, honored by Rāghava.

3.268.23 Then the delight of the Raghu line, with the full assault of the wind-swift monkeys, broke through the rampart of Laṅkā.

3.268.24 And Lakṣmaṇa, placing Vibhīṣaṇa and the lord of bears at the front, crushed the southern city gate, which was hard to assail.

3.268.25 Then a hundred thousand crore of battle-skilled monkeys with reddish-brown limbs like elephant trunks attacked Laṅkā.

3.268.26 With monkeys leaping up, falling down, and swooping, the sun could not be seen at that time — its radiance destroyed by the dust.

3.268.27 With monkeys resembling rice-blossoms, shining like shirisha flowers, like the young sun, and fair as autumn reeds —

3.268.28 — the rakshasas, O king, along with their women and elders, marveled to see the rampart turned tawny on all sides.

3.268.29 They shattered the jewelled pillars and the turret-tops of the ramparts, and hurled away the war-engines, their mechanisms broken and crushed by the force.

3.268.30 The mighty ones seized the śataghnis — fitted with wheels and loaded with spiked stones — and flung them by the strength of their arms into the midst of Laṅkā.

3.268.31 Whatever bands of night-roamers stood upon the battlements then fled in hundreds, driven away by the onslaught of the monkeys.

3.268.32 Then, at the king's command, the shape-shifting rākṣasas poured out in hundreds of thousands, wearing hideous forms.

3.268.33 Raining down showers of weapons and routing the forest-dwellers, they cleared the ramparts and stood forth in supreme valor.

3.268.34 By those night-wanderers resembling heaps of black gram — terrible to behold — the battlements were once again cleared of monkeys.

3.268.35 Many foremost monkeys fell with their bodies pierced by spears; and there too the night-roamers fell with pillars and gate-arches shattered upon them.

3.268.36 A hair-grappling battle raged between the rākṣasas and the monkeys, the warriors tearing at each other with claws and teeth.

3.268.37 Groaning on both sides, those monkeys and rākṣasas, slain and fallen to the ground, did not release their grip on one another even then.

3.268.38 Rāma for his part rained volleys of arrows like a thunder-cloud; reaching Laṅkā, those arrows slew the night-wanderers.

3.268.39 And Saumitri too, with iron arrows, his bow firm and his weariness conquered, selecting his marks one after another, felled the rākṣasas stationed in the fortress.

3.268.40 Then, by Rāghava's command, the armies withdrew, having wrought destruction in Laṅkā, the objective gained and victory assured.

3.269.1 Mārkaṇḍeya said: Then, as those soldiers were retiring to camp, some of Rāvaṇa's followers — troops of piśācas and lesser rākṣasas — fell upon them.

3.269.2 Among them were Parvana, Pūtanā, Jambha, Khara, Krodhavaśa, Hari, Prarujas, Āruja, Praghasas, and others of that ilk.

3.269.3 Then, as those evil-souled ones swooped down while remaining invisible, Vibhīṣaṇa, who knew the secret of slaying those concealed, worked their destruction.

3.269.4 Made visible, O king, they were slain on all sides by the powerful monkeys who struck from afar, and fell lifeless to the earth.

3.269.5 Then Rāvaṇa, unable to endure this, sallied forth with his full force, arraying the formation known as the Cauśanasa, and drove against all the monkeys.

3.269.6 But Rāghava, marching out to meet the ten-faced one who had drawn up his army, adopted the Bārhaspatya disposition and counter-arrayed against the demon.

3.269.7 Coming together there, Rāvaṇa fought with Rāma; and Lakṣmaṇa likewise fought with Indrajit.

3.269.8 Sugrīva fought with Virūpākṣa; Nikharvaṭa with Tāra; and Nala there with Tuṇḍa, and Paṭuśa with Panasa.

3.269.9 Whoever deemed another his match engaged him: each at the hour of battle took his stand relying on the strength of his own arms.

3.269.10 That encounter grew fierce, multiplying terror in the timid, raising the hair on end, dreadful as the ancient war of gods and demons.

3.269.11 Rāvaṇa assailed Rāma with showers of śaktis, spears, and swords of sharp iron; and Rāghava likewise assailed Rāvaṇa.

3.269.12 So too did Lakṣmaṇa strike the alert Indrajit with arrows that pierced vital points; and Indrajit in turn struck Saumitri with many shafts.

3.269.13 Vibhīṣaṇa fought with Prahasta, and Prahasta with Vibhīṣaṇa, each drenching the other with sharp arrows feathered with bird-plumes, unwavering in the fight.

3.269.14 The clash of those mighty wielders of great weapons was such that all three worlds, with all their moving and unmoving creatures, trembled.

3.270.1 Mārkaṇḍeya said: Then Prahasta, rough in battle, suddenly charged at Vibhīṣaṇa and struck him with his mace, roaring aloud.

3.270.2 Though struck by that mace of terrible force, the wise and mighty-armed Vibhīṣaṇa did not waver — firm as the Himālaya itself.

3.270.3 Then Vibhīṣaṇa, seizing his great missile adorned with a hundred bells, charged it with a mighty spell and hurled it straight at Prahasta's head.

3.270.4 Struck by it as it fell with the roar of a thunderbolt, the rākṣasa was seen with his head torn away, like a tree shattered by the wind.

3.270.5 Seeing Prahasta, that night-roamer, slain in battle, Dhūmrākṣa charged with great speed against the monkeys.

3.270.6 Seeing his army rushing forward, fearful to behold like a storm-cloud, the foremost monkeys were suddenly panic-stricken in the battle.

3.270.7 Then, seeing those foremost monkeys suddenly seized with fear, Hanūmān — tiger among monkeys — issued forth and stood firm before them.

3.270.8 Seeing the son of the Wind standing steady in the fight, O king, the monkeys rallied with great swiftness on every side.

3.270.9 Then a great tumultuous clamor arose, thrilling the hair on end, as the armies of Rāma and Rāvaṇa charged against each other.

3.270.10 As that dreadful battle raged, turning the ground to a mire of blood, Dhūmrākṣa routed the monkey host with his arrows.

3.270.11 Hanūmān, son of the Wind, that slayer of enemies, swiftly intercepted that great minister among rākṣasas as he charged forward.

3.270.12 A dreadful battle ensued between those two heroes — monkey and rākṣasa — each striving to conquer the other in combat, like Indra and Prahlāda of old.

3.270.13 The rākṣasa struck the monkey with maces and iron clubs; and the monkey struck the demon with trees — branches and boughs and all.

3.270.14 Then the wise Hanūmān, son of the Wind, slew the massive-bodied Dhūmrākṣa along with his horses, chariot, and charioteer.

3.270.15 Then, seeing that foremost rākṣasa Dhūmrākṣa slain, the monkeys, their confidence restored, closed in and struck down the enemy soldiers.

3.270.16 Slaughtered by those powerful, victorious monkeys, the rākṣasas, their resolve broken, fled in terror toward Laṅkā.

3.270.17 Those night-wanderers, routed and reduced to the remnant that survived, rushed into the city and reported all that had happened to King Rāvaṇa.

3.270.18 Hearing from them that Prahasta had been slain in battle, and Dhūmrākṣa the great bowman along with his army, by those foremost of monkeys —

3.270.19 — Rāvaṇa breathed a long sigh, sprang from his excellent throne, and said: "The time for Kumbhakarṇa's work has come."

3.270.20 Having said so, he had Kumbhakarṇa — who lay plunged in deepest slumber — roused by various instruments of enormously loud sound.

3.270.21 Having with great effort awakened him — with no trace of distress upon himself — the lord of rākṣasas waited until he sat composed and alert and free of sleep; then Daśagrīva spoke to the mighty Kumbhakarṇa:

3.270.22 "You are fortunate, Kumbhakarṇa, that your sleep is such — for you know nothing of this dreadful time of great peril.

3.270.23 This Rāma, crossing the ocean with a bridge and with his monkeys, holds us all in contempt and is working great carnage here.

3.270.24 I carried off his wife, Sītā by name, the daughter of Janaka; and to rescue her he has come, having built a bridge across the great ocean.

3.270.25 By him, Prahasta and many other great kinsmen of ours have been slain. There is no one but you to kill him, O afflicitor of enemies.

3.270.26 So gird yourself and march out today, O best of the mighty, and slay all the enemies — Rāma and the rest — in battle, O subduer of foes.

3.270.27 The two younger brothers of Dūṣaṇa — Vajravega and Pramāthin — will follow you with great strength at your side."

3.270.28 Having spoken thus, the lord of rākṣasas instructed the swift Kumbhakarṇa in what must be done, and likewise Vajravega and Pramāthin.

3.270.29 Saying "So be it" to Rāvaṇa, those two warriors — the younger brothers of Dūṣaṇa — placing Kumbhakarṇa at their head, quickly marched out of the city.

3.271.1 Mārkaṇḍeya said: Then Kumbhakarṇa, having issued forth from the city with his followers, beheld that monkey army standing before him with the bearing of victors.

3.271.2 The monkeys quickly rushed up to him, surrounding him on all sides; some struck him with many great tree-trunks, others raked him with their claws — casting aside all fear.

3.271.3 Those monkeys, fighting in many ways by many modes of warfare, struck the dreadful lord of rākṣasas with every manner of weapon.

3.271.4 As he was being struck he laughed and began to devour the monkeys — Panasa, Gavākṣa, and the monkey Vajrabāhu among them.

3.271.5 Seeing the devastating deeds of Kumbhakarṇa the demon, Tāra and the other monkey chiefs cried out in terror.

3.271.6 Seeing Tāra crying out and the other monkey chieftains in distress, Sugrīva charged at Kumbhakarṇa without fear.

3.271.7 Then that great-souled foremost of monkeys charged swiftly and struck Kumbhakarṇa on the head with a śāla tree, with great force.

3.271.8 Though the great-souled, swift Sugrīva split the śāla tree upon Kumbhakarṇa's head, the monkey did not succeed in paining him.

3.271.9 Then Kumbhakarṇa, roused by the touch of the śāla tree, roared with laughter, seized Sugrīva in both arms, and carried him off by force.

3.271.10 Seeing Sugrīva being carried off by the demon Kumbhakarṇa, the heroic Saumitri — the joy of his friends — rushed forward.

3.271.11 Charging in, Lakṣmaṇa — slayer of enemy heroes — dispatched a great arrow with golden fletching at Kumbhakarṇa with tremendous force.

3.271.12 That shaft, piercing through his armor and his body, passed on and split the earth, drenched in blood.

3.271.13 His heart thus pierced, Kumbhakarṇa the great bowman released the king of monkeys, and — taking up a massive boulder for a weapon — charged at Saumitri, raising the great rock aloft.

3.271.14 As he charged swiftly, Lakṣmaṇa severed his two upraised arms with two razor-headed shafts of keen edge; he became four-armed.

3.271.15 All those arms of his too, still grasping their boulder-weapons, Saumitri severed with razor-arrows, displaying swiftness of hand in archery.

3.271.16 Though he grew even more immense and many-footed and many-headed and many-armed, Saumitri burned him — mountain-piled as he was — with the Brahmāstra.

3.271.17 That mighty warrior, struck by the divine weapon, fell in battle — scorched as if by a mighty thunderbolt, like a flowering tree blasted down.

3.271.18 Seeing the swift Kumbhakarṇa — terrible as Vṛtra — lifeless and fallen to the ground, the rākṣasas fled in fear.

3.271.19 Seeing those warriors fleeing thus, the two younger brothers of Dūṣaṇa rallied the troops and then, blazing with fury, charged at Saumitri.

3.271.20 Saumitri received those two — Vajravega and Pramāthin — as they charged in fury, meeting them both with arrows, roaring aloud.

3.271.21 Then a very tumultuous battle ensued, thrilling the hair on end, O Pārtha, between the two brothers of Dūṣaṇa and the wise Lakṣmaṇa.

3.271.22 He drenched those two rākṣasas with a great rain of arrows; and those two fierce warriors, furious, drenched him in return — both of them together.

3.271.23 For a moment the dreadful combat between Vajravega and Pramāthin on one side and the mighty-armed Saumitri on the other continued thus.

3.271.24 Then Hanūmān, son of the Wind, seizing a mountain peak, charged and took the life of the demon Vajravega.

3.271.25 And Nīla the monkey, of great strength, charging with a huge rock, crushed Pramāthin — the younger brother of Dūṣaṇa.

3.271.26 Then the battle broke out again, bitter and fierce, as the armies of Rāma and Rāvaṇa charged at one another.

3.271.27 The forest-dwellers slew the demons by the hundreds, and the demons slew the forest-dwellers in turn; yet in that place it was the demons who were chiefly slain, and not the monkeys.

3.272.1 Mārkaṇḍeya said: Then, upon hearing that Kumbhakarṇa together with his followers had been slain in battle, and also the great archer Prahasta, and the exceedingly fierce Dhūmrākṣa,

3.272.2 Rāvaṇa addressed his valiant son Indrajit: "O slayer of enemies, kill Rāma, and Sugrīva together with Lakṣmaṇa."

3.272.3 "For it is by you, O good son, that blazing glory has been won for me — by conquering in battle the bearer of the thunderbolt, the thousand-eyed lord of Śacī."

3.272.4 "Whether hidden or visible, with your divine arrows whose boons have been granted, slay our enemies, O destroyer of foes, O best among those who bear weapons for my sake."

3.272.5 "Rāma, Lakṣmaṇa, and Sugrīva are not capable of enduring the touch of your arrows, O sinless one — how much less, then, their followers?"

3.272.6 "The vengeance for Khara that was left unaccomplished by Prahasta and Kumbhakarṇa in battle — go and accomplish that, O mighty-armed one."

3.272.7 "Today, having slain the enemies together with their forces by your sharp arrows, delight me, my son, as you once did by binding Vāsava himself."

3.272.8 Thus addressed, Indrajit replied "So be it," and clad in armour, mounting his chariot, he quickly set out toward the battlefield, O king.

3.272.9 There that foremost of rakshasas, having announced his name clearly, challenged Lakṣmaṇa of auspicious marks to combat.

3.272.10 Lakṣmaṇa too rushed at him, grasping his arrow-strung bow, terrifying him with the slap of his palm, as a lion intimidates a lesser beast.

3.272.11 Between those two, eager for victory, both versed in divine weapons, a mighty and fierce battle arose, each striving to outdo the other.

3.272.12 When Rāvaṇa's son could not gain the upper hand over him with arrows, that best of the mighty redoubled his effort.

3.272.13 Then he assailed him with javelins of great speed; but Lakṣmaṇa, the son of Sumitrā, cut them down with sharp arrows. Severed by the keen arrows, they fell upon the surface of the earth.

3.272.14 Then the glorious Aṅgada, son of Vālī, swift as the wind, snatched up a tree and rushing forward struck him on the head.

3.272.15 Unshaken, the valiant Indrajit wished to strike him on the chest with a spear; but Lakṣmaṇa cut that spear of his to pieces.

3.272.16 The son of Rāvaṇa then struck that hero Aṅgada, the foremost of monkeys, who had come close, with his mace on the left flank.

3.272.17 That powerful son of Vālī, the slayer of enemies, paying no heed to the blow, hurled in fury at Indrajit the trunk of a shala tree.

3.272.18 That tree, hurled in wrath by Aṅgada to destroy Indrajit, O Pārtha, smashed Indrajit's chariot together with its horses and charioteer.

3.272.19 Then, leaping down from the chariot whose horses had been slain, his charioteer killed, that son of Rāvaṇa vanished on that very spot through his power of illusion, O king.

3.272.20 Knowing that the demon possessed of many illusions had become invisible, Rāma came to that place and stood guard over his army.

3.272.21 Then, aiming at Rāma with his boon-given arrows, he pierced him all over his limbs, and likewise the great warrior Lakṣmaṇa.

3.272.22 Both heroes, Rāma and Lakṣmaṇa, fought against that Rāvaṇa's son who was hidden by illusion and invisible, shooting arrows at him.

3.272.23 He, in fury, released arrows upon every limb of those two lion-men, again and again, by the hundreds and thousands.

3.272.24 Seeking him who was invisible yet ceaselessly releasing arrows, the monkeys entered the sky grasping great boulders.

3.272.25 And those two as well as all the monkeys — the invisible demon pierced with arrows; that hero, the son of Rāvaṇa, veiled by illusion, struck them violently.

3.272.26 Those two heroic brothers, Rāma and Lakṣmaṇa, covered with arrows, fell from the sky to the earth like the sun and moon fallen from heaven.

3.273.1 Mārkaṇḍeya said: Seeing those two brothers of boundless might both fallen, the son of Rāvaṇa then again bound them with his boon-given arrows.

3.273.2 Those two tiger-men, bound in battle by Indrajit in a net of arrows, lay there shining like two birds in a cage.

3.273.3 Seeing those two fallen on the ground, covered with hundreds of arrows, Sugrīva stood there surrounding them together with the monkeys.

3.273.4 The lord of monkeys stood there with Suṣeṇa, Mainda, Dvivida, Kumuda, Aṅgada, Hanūmān, Nīla, Tāra, and Nala.

3.273.5 Then Vibhīṣaṇa, who had accomplished his task, came to that place and awakened those two heroes; they were revived by the weapon of wisdom.

3.273.6 Sugrīva also rendered them both free of arrows in an instant, using the great herb Viśalyā, applied with divine incantations.

3.273.7 Those two best of men, having regained consciousness and freed of arrows, rose up; both great warriors were in an instant free of fatigue and exhaustion.

3.273.8 Then Vibhīṣaṇa, O Pārtha, seeing Rāma the joy of the Ikṣvāku line free of fever, spoke these words with palms joined in reverence:

3.273.9 "This water has been brought: by order of the king of kings, a Guhyaka has come from Mount Śveta to your presence, O subduer of enemies."

3.273.10 "This water, O scorcher of foes, the great king Kubera offers to you, so that you may behold beings that are hidden from sight."

3.273.11 "One whose eyes are touched by this will see beings that are hidden; and so too will anyone to whom you give it."

3.273.12 Saying "So be it," Rāma received that water with due honour and purified his eyes with it; and the great-souled Lakṣmaṇa did likewise.

3.273.13 Sugrīva and Jāmbavān, Hanūmān, Aṅgada, Mainda, Dvivida, Nīla — all the foremost among the monkeys did the same.

3.273.14 And it came to pass just as Vibhīṣaṇa had said: in an instant, O Yudhiṣṭhira, their eyes became capable of perceiving the supersensible.

3.273.15 But Indrajit, having accomplished his deed, reported his exploit to his father and then came back swiftly toward the sacrificial ground.

3.273.16 Lakṣmaṇa, acting on Vibhīṣaṇa's counsel, rushed forward against him as he came charging in fury once more with desire for battle.

3.273.17 Lakṣmaṇa, fully alert, in great fury, wishing to slay him before he could perform his daily rites, struck with arrows that one who bore the air of a conqueror.

3.273.18 A battle arose between those two, each striving to conquer the other, exceedingly marvellous and wonderful, like the combat of Śakra and Prahlāda.

3.273.19 Indrajit pierced the son of Sumitrā with sharp arrows that struck the vital points; and the son of Sumitrā pierced the son of Rāvaṇa with arrows that burned like fire.

3.273.20 Maddened with rage from the touch of the son of Sumitrā's arrows, the son of Rāvaṇa released eight shafts at Lakṣmaṇa, each comparable to a venomous serpent.

3.273.21 How that hero, the son of Sumitrā, drew out his vital breaths with three feathered arrows whose touch was like fire — hear me as I tell it.

3.273.22 With one arrow he severed the bow-bearing arm from his body; with a second he sent to the ground the arm along with its iron-shafted arrows.

3.273.23 With a third arrow, broad-bladed and blazing, he severed the handsome head with its bright-gleaming earrings and well-shaped nose.

3.273.24 Having slain that headless trunk with its arms and shoulders cut off — terrible to behold — that best of the mighty then slew the charioteer too with his weapons.

3.273.25 The horses then drove the chariot into Laṅkā; and Rāvaṇa saw that chariot bereft of his son.

3.273.26 Seeing his son slain, Rāvaṇa, his eyes bewildered with terror, overwhelmed by grief and delusion, rose up with intent to kill the daughter of Videha.

3.273.27 That evil-souled one seized his sword and rushed swiftly upon her who dwelt in the Aśoka grove, longing to behold Rāma.

3.273.28 Seeing that wicked resolve of the evil-minded one, Avindhya appeased his fury — hear by what reasoning.

3.273.29 "Established in your blazing great sovereignty, you ought not to slay a woman. She is as good as already slain — she is a woman and imprisoned in your house."

3.273.30 "It is my view that she should not be killed by destroying her body. Kill her husband instead; when he is slain, she will be slain."

3.273.31 "For none equals you in valour, not even the hundred-sacrificed Indra himself — it was you who more than once drove the gods together with Indra to terror in battle."

3.273.32 With such diverse arguments Avindhya then pacified the enraged Rāvaṇa, and Rāvaṇa took those words to heart.

3.273.33 Having made up his mind to march out, that night-roamer laid aside his sword and commanded: "Let my chariot be made ready."

3.274.1 Mārkaṇḍeya said: Then the ten-necked Rāvaṇa, furious at the fall of his beloved son, marched out riding a chariot adorned with gold and jewels.

3.274.2 Surrounded by terrible rakshasas bearing various weapons in their hands, he charged toward Rāma, crushing the leaders of the monkey troops.

3.274.3 Mainda, Nīla, Nala, Aṅgada, Hanūmān, and Jāmbavān, together with their forces, surrounded him as he charged in fury.

3.274.4 Those leaders of bear and monkey troops shattered Rāvaṇa's army with trees, as Rāvaṇa watched.

3.274.5 Then, seeing his own army being slaughtered by the foes, Rāvaṇa the lord of rakshasas, master of illusion, deployed his illusion.

3.274.6 Hundreds and thousands of rakshasas issued forth from his body and became visible, holding arrows, spears, and javelins in their hands.

3.274.7 Rāma slew all those rakshasas with his divine weapon; but then the lord of rakshasas deployed yet another illusion.

3.274.8 Assuming the forms of Rāma and Lakṣmaṇa, O Bhārata, the ten-faced one charged toward both Rāma and Lakṣmaṇa.

3.274.9 Then those night-wanderers, assailing Rāma and Lakṣmaṇa with those forms, advanced upon them, O king, with bows drawn high.

3.274.10 Seeing that illusion of the lord of rakshasas, Lakṣmaṇa, son of Sumitrā, the delight of the Ikṣvākus, unperturbed, spoke these bold words to Rāma:

3.274.11 "Slay these evil rakshasas who have assumed your likeness!" And Rāma slew those and others who had taken on his likeness.

3.274.12 Then Mātali, charioteer of Indra, came up to Rāma on the battlefield in a chariot yoked with tawny horses and blazing like the sun.

3.274.13 Mātali said: "This is the victorious, best of chariots of Indra, yoked with tawny horses. With this noble chariot, O Kākutstha, O tiger of men, Indra slew the Daityas and Dānavas by the hundreds in battle."

3.274.14 "Therefore, O tiger of men, mount this chariot brought by me — the same one — and swiftly slay Rāvaṇa; do not delay."

3.274.15 Thus addressed, the Rāghava doubted the truth of Mātali's words — thinking: "This may be the demon's illusion" — and Vibhīṣaṇa said to him:

3.274.16 "This is not the illusion of the evil-souled Rāvaṇa, O tiger of men. Therefore mount this chariot of Indra quickly, O greatly resplendent one."

3.274.17 Then the Kākutstha, greatly delighted, saying "So be it" to Vibhīṣaṇa, swiftly charged upon the ten-necked Rāvaṇa with that chariot, filled with fury.

3.274.18 As Rāvaṇa was charged upon, cries of "Alas! Alas!" arose from all beings; lion-roars with kettle-drums resounded in the sky, and divine sounds rang out.

3.274.19 That night-wanderer hurled at Rāma a most terrible trident, comparable to Indra's thunderbolt, like the rod of Brahmā raised aloft.

3.274.20 Rāma cut that trident in mid-flight with his keen arrows; seeing that feat so hard to accomplish, fear entered Rāvaṇa.

3.274.21 Then the ten-headed one, enraged, quickly hurled against Rāma sharp arrows by the thousands and ten-thousands, and weapons of every kind.

3.274.22 He also launched iron clubs, spears, pestles, battle-axes, lances of every shape, hundred-slayers, and razor-edged missiles.

3.274.23 Beholding that terrible sorcery of the ten-necked demon, all the monkeys fled in terror in every direction.

3.274.24 Then Kākutstha took from his quiver that supreme arrow — well-feathered, fair-nocked, gold-flighted — and charged it with the Brahmā-weapon.

3.274.25 Seeing that best of arrows consecrated by Rāma with the Brahmā-weapon, the gods and Gandharvas headed by Indra rejoiced.

3.274.26 Then the gods, Gandharvas, and Kinnaras understood that only a little of the demon's life remained, seeing the enemy discharge the Brahmā-weapon.

3.274.27 Then Rāma released that arrow of matchless energy — dreadful, the very end of Rāvaṇa — like Brahmā's staff raised on high.

3.274.28 Struck by it, that foremost of demons blazed up together with his chariot, horses, and charioteer, wrapped in a great fire and engulfed in flames.

3.274.29 Then the thirty gods, together with Gandharvas and Cāraṇas, were filled with joy upon seeing Rāvaṇa slain by Rāma of effortless deeds.

3.274.30 The five great elements abandoned the illustrious Rāvaṇa, for by the power of the Brahmā-weapon he was cast out from all the worlds.

3.274.31 His bodily constituents — flesh and blood alike — were utterly consumed by the Brahmā-weapon; not even ashes were to be seen.

3.275.1 Mārkaṇḍeya said: Having slain that base enemy of the gods, the lord of the Rākṣasas Rāvaṇa, Rāma became filled with delight together with his friends and with Saumitri.

3.275.2 Then, with the ten-headed one slain, the gods led by the sages honored that mighty-armed hero with blessings of victory.

3.275.3 All the divinities praised lotus-eyed Rāma; the Gandharvas and dwellers in the celestial realm rained flowers upon him and glorified him with hymns.

3.275.4 Having honored Rāma as was fitting, they returned the way they had come; the sky, O Acyuta, looked like a great festival.

3.275.5 Then Rāma of great fame, conqueror of enemy cities, having slain the ten-headed one, gave Laṅkā as a gift to Vibhīṣaṇa.

3.275.6 Then Avindhya, a wise old minister, leading Sītā — who had been placed under Vibhīṣaṇa's escort — came forward.

3.275.7 And he spoke to the great-souled Kākutstha, who stood humbled: 'Great soul, receive the Lady Jānakī, she who is of virtuous conduct.'

3.275.8 Hearing those words from him and descending from his excellent chariot, the scion of the Ikṣvāku line beheld Sītā whose face was veiled in tears.

3.275.9 He saw her — lovely in every limb yet wasted by grief as she sat in her palanquin, her whole body smeared with grime, her hair matted, clad in dark garments.

3.275.10 Rāma, troubled by suspicion of her having been touched, spoke to Vaidehī: 'Go, Vaidehī, you are free; what needed to be done has been done by me.'

3.275.11 'So that you, auspicious one, having me as your husband, should not grow old in a demon's dwelling — for that reason this night-ranger has been slain by me.'

3.275.12 'For how could one like me, knowing the settled rule of dharma, accept even for a moment a woman who has passed into another man's hands?'

3.275.13 'Whether you have kept good conduct or not, O Maithilī, I cannot bring myself to take you back for enjoyment — like an oblation licked by a dog.'

3.275.14 Then that young goddess, having suddenly heard those cruel words, fell to the ground in anguish, like a plantain tree cut down.

3.275.15 For the flush of joy that had risen to her face vanished in an instant, like breath from a mirror.

3.275.16 Then all those monkeys, hearing Rāma's speech, stood motionless as if bereft of life, along with Lakṣmaṇa.

3.275.17 Then the god of pure soul, the four-faced Grandsire, creator of the world, revealed himself to Rāghava in his celestial vehicle.

3.275.18 Indra and Agni and Vāyu, Yama and Varuṇa, the blessed lord of the Yakṣas, and the seven pure sages as well —

3.275.19 — and King Daśaratha too, his form radiant with divine splendor, in a magnificent celestial vehicle yoked with swans and blazing with light —

3.275.20 Then all that sky, filled with gods and Gandharvas, shone beautifully, dotted with stars, like the autumn firmament.

3.275.21 Then Vaidehī, the auspicious and glorious one, rising up in the midst of them, spoke these words to broad-chested Rāma:

3.275.22 'O prince, I bear you no anger, for I know well the way of men toward women. But hear these words of mine.

3.275.23 'Mātariśvan, who ever moves within all living beings, let him release my life-breath if I have committed any sin.

3.275.24 'Fire, water, sky, earth, and wind — let them all release my life-breath if I have committed any sin.'

3.275.25 Then from the sky arose a voice resounding in all directions, holy and filling those great-souled monkeys with joy.

3.275.26 Vāyu said: 'Ho, Rāghava! I am indeed Vāyu, who ever moves without ceasing. Maithilī is sinless, O king; be united with your wife.'

3.275.27 Agni said: 'I dwell within the bodies of all beings, O joy of the Raghus. Not even in the subtlest degree has Maithilī transgressed, O Kākutstha.'

3.275.28 Varuṇa said: 'The vital fluids that pervade the bodies of all beings spring from me, O Rāghava. I declare to you: let Maithilī be received back.'

3.275.29 Brahmā said: 'Son, this is no wonder in you who uphold the dharma of a royal sage, O virtuous one who walks the path of right conduct. Hear these words of mine.

3.275.30 'This enemy of the gods, Gandharvas, Bhogins, Yakṣas, Dānavas, and great sages has been laid low by you, O hero.

3.275.31 'He had formerly become unkillable by all beings through my grace, and for some reason this sinful one was overlooked for a time.

3.275.32 'Sītā was abducted by that evil-souled one so as to bring about his own death, and I arranged her protection through the curse of Nalakūbara.

3.275.33 'For it was declared of old that if he were to violate any woman against her will, his body would assuredly split into a hundred pieces.

3.275.34 'You must harbor no doubt here; receive her back, O greatly resplendent one. A great service to the gods has been done by you, O one equal to the immortals.'

3.275.35 Daśaratha said: 'I am pleased, dear child; may good come to you. I am your father Daśaratha. I grant you permission — rule the kingdom, O best of men.'

3.275.36 Rāma said: 'I pay homage to you, O king of kings. If you are indeed my father, then by your command I shall go to the beautiful city of Ayodhyā.'

3.275.37 Mārkaṇḍeya said: His father spoke to him again, greatly delighted, O lord of men: 'Go to Ayodhyā and rule it, O Rāma of red-cornered eyes.'

3.275.38 Then, having bowed to the gods and been celebrated by his friends, he was reunited with his wife, even as Mahendra with Paulomī.

3.275.39 Then the scorcher of foes granted a boon to Avindhya, and he appointed the Rākṣasī Trijaṭā, who had been sought for her virtuous service, to tend Sītā.

3.275.40 Then Brahmā, surrounded by the gods headed by Indra, spoke to him: 'O son of Kausalyā, what boons do you desire? I grant them to you today.'

3.275.41 Rāma chose steadfastness in dharma, invincibility against enemies, and the revival of the monkeys who had been slain by the Rākṣasas.

3.275.42 Then, O great king, when Brahmā had spoken those words 'so be it,' the monkeys rose up, their consciousness restored.

3.275.43 The greatly blessed Sītā too granted a boon to Hanūmān: 'Your life, my son, shall be equal to the fame of Rāma.'

3.275.44 'And divine pleasures, granted by my favor, shall always be present for you, O Hanūmān' — so she spoke, O monkey-eyed one.

3.275.45 Then, as those men of effortless deeds looked on, all the gods headed by Indra vanished from sight.

3.275.46 But Mātali, charioteer of Indra, seeing Rāma reunited with Jānakī, was filled with the greatest joy and spoke these words in the midst of the friends:

3.275.47 'The suffering of gods, Gandharvas, Yakṣas, humans, Asuras, and Bhogins has been removed by you, O true hero of real valor.'

3.275.48 'The worlds — gods, Asuras, Gandharvas, Yakṣas, Rākṣasas, and serpents — shall sing of you for as long as the earth endures.'

3.275.49 Having thus spoken and taken leave of Rāma, best of weapon-bearers, and having duly honored him, Mātali departed in that chariot blazing like the sun.

3.275.50 Then Rāma, placing Sītā at his side, together with Saumitri and all the monkeys headed by Sugrīva,

3.275.51 having arranged the protection of Laṅkā with Vibhīṣaṇa at the fore, crossed again over the sea — the abode of sea-monsters — by that same bridge.

3.275.52 Accompanied by his chief ministers as was fitting, the self-controlled one traveled in the Puṣpaka celestial vehicle, that sky-farer blazing with splendor, that goes wherever one wishes.

3.275.53 Then at the shore of the ocean, at the very place where that king had rested before, the righteous-souled one halted together with all the monkeys.

3.275.54 Then, in due time, Rāghava summoned them, honored them, satisfied them thoroughly with jewels, and dismissed them.

3.275.55 When the monkey-lords and the bear-tailed bears had departed, Rāma together with Sugrīva returned once more to Kiṣkindhā.

3.275.56 Accompanied by Vibhīṣaṇa and together with Sugrīva, he showed Vaidehī the forests from the Puṣpaka celestial vehicle.

3.275.57 Having arrived at Kiṣkindhā, Rāma, best of warriors, consecrated Aṅgada — who had distinguished himself in battle — as crown prince.

3.275.58 Then Rāma, together with those same companions and with Saumitri, set out toward his own city by the same way they had come.

3.275.59 Having approached the city of Ayodhyā, the lord of the realm then dispatched Hanūmān as a messenger to Bharata.

3.275.60 Having read all of Bharata's signals and reported the glad tidings to him, when the son of Vāyu returned, Rāma went to Nandigrāma.

3.275.61 There he saw Bharata, his body smeared with grime, clad in bark garments, seated upon a seat with the sandals placed before him.

3.275.62 Having met with Bharata and with Śatrughna, O bull among Bhāratas, the valiant Rāghava rejoiced together with Saumitri.

3.275.63 Likewise Bharata and Śatrughna, reunited with their elder, were filled with great joy at the sight of Vaidehī.

3.275.64 Bharata, suffused with supreme delight, restored to the returning hero that kingdom which had been held as a trust for him and had been properly honored.

3.275.65 Then Vasiṣṭha and Vāmadeva together consecrated that hero on an auspicious day under a Vaiṣṇava asterism.

3.275.66 Once consecrated, he gave leave to Sugrīva, best of monkeys, together with his companions, and to Vibhīṣaṇa of the line of Pulastya, to return to their homes.

3.275.67 Having honored them with various gems, and both filled with love and joy, having made all proper arrangements, he dismissed them with a sorrowful heart.

3.275.68 And that Puṣpaka celestial vehicle — having reverently honored it, that son of Raghu, that Rāghava, joyfully returned it to Vaiśravaṇa himself.

3.275.69 Then, accompanied by divine sages along the river Gomatī, he performed ten unimpeded Aśvamedha sacrifices of the Jārūthya type.

3.276.1 Mārkaṇḍeya said: O mighty-armed one, thus did Rāma of boundless splendor in former times endure that most severe affliction born of forest-exile.

3.276.2 Do not grieve, O tiger among men; you are a warrior, O scorcher of foes. You travel a path supported by the strength of your arms, a path of blazing resolution.

3.276.3 Not even the slightest fault is visible in you. Upon this path, even gods and demons together with Indra would despair.

3.276.4 Vṛtra was slain in battle by the Maruts and Indra the thunderbolt-wielder; so too was the invincible Namuci and the demoness Dīrghajihvā.

3.276.5 All purposes are fully achieved when one has allies. What indeed could be unconquered in battle for one whose brother is Dhanaṃjaya?

3.276.6 And here is Bhīma, best among the mighty, of terrifying valor; and the two young great archers, the twins sons of Mādrī. With such allies, O scorcher of foes, why do you grieve?

3.276.7 These men who could conquer even the army of Indra together with the Maruts — with these great bowmen as allies, gods in form, you too shall vanquish all your enemies in battle, O bull of the Bhārata line.

3.276.8 Furthermore, consider this: Draupadī was carried off by the wicked, powerful, and pride-maddened Jayadratha of Sindhu, yet these great-souled ones brought her back.

3.276.9 Kṛṣṇā Draupadī was recovered after that most difficult feat was accomplished, and King Jayadratha himself was conquered and brought under control.

3.276.10 By Rāma, fighting virtually alone, Vaidehī was recovered after slaying in battle the ten-headed demon Rāvaṇa of terrifying valor.

3.276.11 His allies were monkeys, bears, and the Kālamukhas — beings of a different species entirely. Reflect on this with your mind, O king.

3.276.12 Therefore, O tiger among the Kurus, do not grieve, O bull of the Bhārata line. Great-souled men like you do not grieve, O scorcher of foes.

3.276.13 Vaiśaṃpāyana said: Thus consoled by the wise Mārkaṇḍeya, the king, casting off his sorrow, undepressed in spirit, spoke again as follows.

3.277.1 Yudhiṣṭhira said: I do not grieve for myself, O great sage, nor for these brothers, nor even for the loss of the kingdom, as much as I grieve for this daughter of Drupada.

3.277.2 Tormented by wicked men at the dice game, we were yet saved by Kṛṣṇā; and now she has again been forcibly carried off from the forest by Jayadratha.

3.277.3 Has any woman ever been seen or heard of — any woman with a parting, devoted to her husband, of great good fortune — who is the equal of this daughter of Drupada?

3.277.4 Mārkaṇḍeya said: Hear, O king Yudhiṣṭhira, of the great good fortune of nobly born women — all of this as it was attained by Sāvitrī, the princess.

3.277.5 There was among the Madras a righteous king, supremely virtuous, devoted to Brahmins, a refuge for all, true to his word, and master of his senses.

3.277.6 A performer of sacrifices, a lord of charity, skillful, beloved of the townspeople and the countryside — that king was named Aśvapati, devoted to the welfare of all beings.

3.277.7 Endowed with forbearance, yet childless, truthful in speech, master of his senses — as his years advanced he was seized by sorrow.

3.277.8 For the purpose of begetting offspring he undertook a severe austerity: eating only a measured portion at the proper time, practicing celibacy, subduing his senses.

3.277.9 Offering a hundred thousand oblations to Sāvitrī, O best of kings, he subsisted every sixth mealtime on scanty food.

3.277.10 By this practice he continued for exactly eighteen years; when the eighteenth year was completed, Sāvitrī was pleased and, O king, appeared to that monarch in her own form.

3.277.11 Rising from the sacrificial fire, filled with great joy, the boon-giver spoke these words to that king.

3.277.12 "By your pure celibacy, self-restraint, and discipline, and by your whole-hearted devotion to me, I am pleased with you, O king."

3.277.13 "Choose a boon, O Aśvapati, king of the Madras, whatever you desire. And you must never be negligent in matters of righteousness under any circumstances."

3.277.14 Aśvapati said: "This undertaking was begun by me out of desire for offspring, with longing for righteousness. May I have many sons, O goddess, who will uphold our lineage."

3.277.15 "If you are pleased with me, O goddess, this is the boon I choose. The twice-born tell me that progeny is the highest righteousness."

3.277.16 Sāvitrī said: "O king, knowing already this intention of yours, the Grandfather was already addressed on your behalf beforehand, for the sake of sons."

3.277.17 "And by his grace, as ordained by the Self-Born, a radiant daughter will come to you on earth very soon, O gentle one."

3.277.18 "You should say nothing further about this under any circumstance. I am pleased with the Grandfather's decree — this is what I tell you."

3.277.19 Mārkaṇḍeya said: Having agreed with "So be it" to Sāvitrī's words, the king beseeched her again: "May it be so quickly."

3.277.20 When Sāvitrī disappeared, the king returned to his own home; he dwelt in his own kingdom with joy, ruling his subjects by righteousness.

3.277.21 Then, as some time passed, that king, firm in his vows, begot a child upon his eldest queen, a righteous woman.

3.277.22 That embryo in the Mālavī princess grew, O bull of the Bhārata line, like the lord of stars in the bright fortnight of the sky.

3.277.23 When the time came she gave birth to a lotus-eyed daughter; and the king joyfully performed the rites for her.

3.277.24 She was given as a gift by a pleased Sāvitrī, born of oblations offered to Sāvitrī — so the Brahmins and her father gave her the name Sāvitrī.

3.277.25 That princess grew like the goddess Śrī incarnate; and in time that maiden reached the bloom of youth.

3.277.26 Seeing her with slender waist and broad hips, like a golden image, people thought: "Surely this must be a celestial maiden descended here."

3.277.27 Yet no one sought her in marriage — she whose eyes were like lotus petals and who blazed with radiance — for they were repelled by her splendor.

3.277.28 Then, having fasted and bathed her head, having approached the divinities and offered into the fire according to rite, she had Brahmins recite on the holy day.

3.277.29 Then, taking the remaining flowers as blessed offerings from those great-souled ones, she went before her father like the goddess Śrī in human form.

3.277.30 She paid homage to her father's feet, first presented the remaining offerings, stood with joined palms, that noble-hipped woman, at the king's side.

3.277.31 Seeing his own daughter, goddess-like in form, arrived at the bloom of youth yet unsought by suitors, the king was grieved.

3.277.32 The king said: "Daughter, your time for being given in marriage has come, yet no one seeks me. Yourself seek out a husband equal to you in virtues."

3.277.33 "Whatever man you desire, tell him to me; I shall reflect and bestow you. Choose as you wish."

3.277.34 "For I have heard this recited by twice-born men from the textbook of righteousness — and you too, O auspicious one, hear my words as I speak them."

3.277.35 "A father who does not bestow her is blameworthy; a husband who does not love her is blameworthy; a son who does not protect his mother after the husband's death is blameworthy."

3.277.36 "Having heard these words of mine, hasten to seek a husband; act in such a way that the gods will not have cause to blame me."

3.277.37 Mārkaṇḍeya said: Having thus spoken to his daughter, the king also instructed the elder counselors and urged the escort party: "Let them go."

3.277.38 She paid homage to her father's feet and, proud-spirited yet seemingly abashed, having received her father's command, departed without hesitation.

3.277.39 She mounted a golden chariot and, surrounded by elder counselors, she visited the delightful forest-hermitages of the royal sages.

3.277.40 Paying homage at the feet of the revered elders there, she visited all the forests in order, my son.

3.277.41 Thus, distributing wealth at all the sacred fords, the princess went from place to place among the chief twice-born.

3.278.1 Mārkaṇḍeya said: Then the king, lord of the Madras, was met by Nārada and sat together with him in the midst of the assembly hall in conversation, O Bhārata.

3.278.2 Then, having visited all the sacred fords and the hermitages as well, Sāvitrī returned to her father's house together with the counselors.

3.278.3 The auspicious one, seeing her father seated with Nārada, bowed her head and paid homage at the feet of both.

3.278.4 Nārada said: "Where had this daughter of yours gone, O king, and from where has she now returned? Why do you not bestow this young woman on a husband?"

3.278.5 Aśvapati said: "It is for this very purpose that she was sent out, and she has just now returned. Hear, O divine sage, about the husband she has chosen."

3.278.6 Mārkaṇḍeya said: Urged by her father with "Speak fully about it," the auspicious Sāvitrī, receiving his word as if it were a divine command, spoke thus.

3.278.7 "There was among the Śālvas a righteous Kṣatriya, lord of the earth, known as Dyumatsena; he later became blind."

3.278.8 "When he lost his sight, his kingdom was seized while his son was still young — a wise king — by a former enemy who exploited this vulnerability."

3.278.9 "He went to the forest together with his wife, who still cared for him like a child; entering the great forest, he practiced austerities of great vows."

3.278.10 "His son, born in the city but grown up in the hermitage, Satyavān — fitting to be my husband — I have chosen in my heart."

3.278.11 Nārada said: "Ah, what a great wrong has been done unknowingly by Sāvitrī, O king — that she has chosen this virtuous Satyavān!"

3.278.12 "His father speaks truth, his mother speaks truth — therefore the Brahmins gave him this name: Satyavān, 'the truthful one.'"

3.278.13 "As a child he loved horses; he used to make clay horses and drew horses in pictures — so he is also called Citrāśva, 'the one of painted horses.'"

3.278.14 The king said: "Is he then radiant, wise, that son of a king? Is Satyavān, who delights his father, also patient and valiant?"

3.278.15 Nārada said: "He is radiant as Vivasvān, equal to Bṛhaspati in intellect, valiant as great Indra, and endowed with patience like the earth."

3.278.16 Aśvapati said: "Is Satyavān, the prince, also a giver, devoted to Brahmins, handsome, noble-spirited, or of pleasant appearance?"

3.278.17 Nārada said: "In giving, according to his ability, he equals Rantideva of Saṅkṛti's line; devoted to Brahmins and truthful in speech like Śibi of Uśīnara's line."

3.278.18 "Noble as Yayāti, of pleasant appearance like the Moon — in beauty, Dyumatsena's powerful son is unsurpassed, a match for the Aśvins."

3.278.19 "He is self-restrained, gentle, and brave; truthful and master of his senses; friendly and free from envy; modest and steadfast."

3.278.20 "In him there is ever directness, and his steadfastness is unwavering. In brief, this is what is said of him by those venerable in austerity and those venerable in character."

3.278.21 Aśvapati said: "You describe him to me as endowed with all virtues, O blessed one. Tell me also of his faults, if there are any here."

3.278.22 Nārada said: "He has one flaw and no other: Satyavān, from this very day, will exhaust his lifespan and lay down his body within a year."

3.278.23 The king said: "Come, Sāvitrī, go and choose another, O lovely one. His one great flaw overshadows and overcomes all his virtues."

3.278.24 "As the blessed Nārada, honored by the gods, has told me: within a year that short-lived one will lay down his body."

3.278.25 Sāvitrī said: "A lot falls but once; a daughter is given but once; and one says 'I give' but once — these three things happen only once, each only once."

3.278.26 Whether long-lived or short-lived, whether endowed with virtues or lacking them — a husband once chosen by me, I shall not choose a second time.

3.278.27 A resolve formed first in the mind is then declared in speech, and afterward carried out in deed; the mind is therefore my authority.

3.278.28 Nārada said: The understanding of Sāvitrī, your daughter, O best of men, is firm; she cannot by any means be turned away from this dharma.

3.278.29 The qualities that Satyavān possesses are not found in any other man. Therefore the giving away of your daughter pleases me.

3.278.30 The king said: What has been spoken by the blessed one is true and beyond deliberation; I shall do exactly this, for you, O blessed one, are my guru.

3.278.31 Nārada said: May the giving of your daughter Sāvitrī be free of obstacles. We shall accomplish it. May good befall all of you.

3.278.32 Mārkaṇḍeya said: Having spoken thus, Nārada soared into the sky and departed to heaven. The king too made all the wedding preparations for his daughter.

3.279.1 Mārkaṇḍeya said: Then, reflecting on that very matter of giving away his daughter, the king assembled all the requisite goods for the wedding.

3.279.2 Then, having summoned all the elder twice-born, the officiating priests, and the family chaplain, he set out with his daughter on an auspicious day.

3.279.3 Arriving at the sacred forest, the king proceeded on foot together with the brahmins and approached the hermitage of Dyumatsena, that royal sage.

3.279.4 There they saw the greatly fortunate blind king sitting on a cushion of kuśa grass, leaning against a śāla tree.

3.279.5 That king paid homage to the royal sage as was fitting and, restraining his speech carefully, introduced himself.

3.279.6 That knower of dharma offered him the arghya, a seat, and a cow, and then the king asked the other king: "What is the purpose of your coming?"

3.279.7 He disclosed to him his entire intention and the entire course of action to be done, directing it all toward Satyavān.

3.279.8 Aśvapati said: O royal sage, this lovely daughter of mine is named Sāvitrī. O knower of dharma, receive her from me according to proper rite as a daughter-in-law.

3.279.9 Dyumatsena said: We have been deprived of our kingdom and have taken to forest life; we practice dharma with discipline as ascetics. How shall your daughter, who is undeserving of such hardship, endure this toil in the hermitage?

3.279.10 Aśvapati said: When my daughter and I both understand that joy and sorrow are of the nature of coming and going, such words do not befit one like me. I have come to you with firm resolve, O king.

3.279.11 You ought not to destroy my hope out of friendship and affection; you should not refuse one who has come to you from all sides with love.

3.279.12 We are indeed well-matched for this union — you for me and I for you. Accept my daughter as a daughter-in-law, as a wife for Satyavān.

3.279.13 Dyumatsena said: This alliance with you was desired by me even before, but I was deprived of my kingdom, and so I held back from it.

3.279.14 But let that desire of mine, which was longed for even before, be fulfilled this very day; for you are a guest I have desired.

3.279.15 Mārkaṇḍeya said: Then, having assembled all the brahmins dwelling in the hermitage, the two kings had the marriage performed according to rite.

3.279.16 After giving his daughter and a suitable dowry of possessions, Aśvapati returned to his own home filled with the highest joy.

3.279.17 Satyavān too rejoiced upon obtaining that wife endowed with every virtue, and she rejoiced upon obtaining him as the husband she had desired in her heart.

3.279.18 After her father departed, she put aside all her ornaments and took up only the bark garments and the ochre-colored cloth.

3.279.19 By her service, her virtues, her modesty and self-restraint, and by fulfilling every desire, she won the satisfaction of all.

3.279.20 She pleased her mother-in-law with all the attentions to her body and with clothing and such things, and her father-in-law with the performance of divine rites and with restraint of speech.

3.279.21 Likewise, she completely pleased her husband with pleasant speech, with skillfulness, with tranquility, and with attendance upon him in private.

3.279.22 Thus, O Bhārata, some time passed for those virtuous people as they dwelt in that hermitage engaged in their ascetic practices.

3.279.23 But for Sāvitrī, whether lying down or standing, day and night, that speech spoken by Nārada ever remained in her mind.

3.280.1 Mārkaṇḍeya said: Then, after much time had elapsed, there arrived, O king, that moment when Satyavān was to die.

3.280.2 And as Sāvitrī counted each passing day, that word spoken by Nārada rested perpetually in her heart.

3.280.3 Reflecting that death was to come on the fourth day, the beautiful woman undertook a three-night vow and stood still both day and night.

3.280.4 Hearing of his daughter-in-law's painful vow, the king rose, afflicted with sorrow, and spoke words to Sāvitrī to comfort her.

3.280.5 This undertaking you have begun is exceedingly severe, O princess; standing for three full days and nights is supremely difficult.

3.280.6 Sāvitrī said: You should not be distressed, father. I shall complete the vow; this is done by firm resolve, and resolve is the cause.

3.280.7 Dyumatsena said: I am in no way able to tell you to break the vow; one such as I should say only the proper word: "Complete it."

3.280.8 Mārkaṇḍeya said: Having spoken thus, the noble-minded Dyumatsena fell silent, and Sāvitrī as she stood appeared like a wooden post.

3.280.9 On the eve of her husband's death, O bull of the Bhāratas, that night passed for Sāvitrī as she stood, afflicted with grief.

3.280.10 "Today is that day" — having offered oblations into the blazing fire, when the sun had risen a yoke's height, and having performed the morning rites,

3.280.11 she then saluted in due order all the elder twice-born, her mother-in-law, and her father-in-law, and stood with folded hands, composed.

3.280.12 All the ascetics dwelling in the ascetic forest then spoke auspicious blessings of non-widowhood for Sāvitrī's sake.

3.280.13 "So be it" — Sāvitrī, wholly intent on meditative absorption, accepted all those words of the ascetics with her mind.

3.280.14 Awaiting that time and that moment, the princess thought on the words of Nārada just as he had spoken them, deeply distressed.

3.280.15 Then her mother-in-law and father-in-law, O foremost of the Bhāratas, spoke these words with affection to the princess who stood apart.

3.280.16 The parents-in-law said: This vow, as it was prescribed, has been properly completed by you. The time for eating has arrived; do now what comes next.

3.280.17 Sāvitrī said: I shall eat after the sun has set, when my wish has been fulfilled. This is the resolve in my heart and the pledge I have made.

3.280.18 Mārkaṇḍeya said: While Sāvitrī was thus speaking about food, Satyavān took his axe upon his shoulder and set out for the forest.

3.280.19 But Sāvitrī said to her husband: "You should not go alone. I shall go with you; I cannot bear to be separated from you."

3.280.20 Satyavān said: You have not gone to the forest before, and the path is difficult, O beautiful one; weakened as you are by vow and fast, how will you walk on foot?

3.280.21 Sāvitrī said: I feel no fatigue from the fast, nor any weariness. I have resolved to go; you should not prevent me.

3.280.22 Satyavān said: If you are resolved on going, I shall do what pleases you; but first take leave of my elders, so that no fault may touch me.

3.280.23 Mārkaṇḍeya said: She who had taken the great vow approached and spoke to her mother-in-law and father-in-law: "My husband is going to the great forest for fruits."

3.280.24 "I desire to be permitted by the noble lady and by my father-in-law to go out with him; separation from him is not bearable for me."

3.280.25 "Your son is going out for the sake of the sacred fire and the guru; he cannot be stopped. He might be stopped if he were going to the forest otherwise."

3.280.26 "For nearly a year I have not gone outside the hermitage; I have a great longing to see the forest in bloom."

3.280.27 Dyumatsena said: Ever since Sāvitrī was given to me as a daughter-in-law by her father, I do not recall that she has ever made an improper request.

3.280.28 Let this daughter-in-law then obtain the wish she desires. But care must be taken, my daughter, on the path alongside Satyavān.

3.280.29 Mārkaṇḍeya said: Permitted by both, the illustrious Sāvitrī went forth with her husband, appearing to smile while her heart was torn with anguish.

3.280.30 The wide-eyed woman beheld the varied and delightful forests all around, resounding with the calls of peacocks.

3.280.31 The holy-flowing rivers and the blossoming trees — Satyavān kept saying to Sāvitrī in sweet words: "Look at this!"

3.280.32 The blameless woman, watching her husband in all his moods, already regarded him as dead, recalling in that moment the sage's words.

3.280.33 Yet following her husband, she walked with gentle gait, as if her heart were split in two, all the while watching for that moment.

3.281.1 Mārkaṇḍeya said: Then that valiant man, with his wife as his companion, gathered fruits and filled his basket, and afterward split firewood.

3.281.2 As he split the wood, sweat broke out upon him, and from the exertion he felt a pain arise in his head.

3.281.3 Approaching his dear wife, he said, tormented by fatigue: "From this exertion of mine a pain has arisen in my head."

3.281.4 "And all my limbs and my heart seem to burn, O Sāvitrī, O you of measured speech; I perceive that I am unwell."

3.281.5 "I perceive that my head is pierced as if by spears; I wish to sleep, O auspicious one — I have no strength to stand."

3.281.6 Then Sāvitrī approached, embraced her husband, placed his head in her lap, and sat down upon the ground.

3.281.7 Then that ascetic woman, reflecting on Nārada's words, reckoned that moment, that instant, that hour, and that day together.

3.281.8 And within a moment she saw a man clad in yellow garments, with a bound diadem, magnificent in form, with radiance equal to the sun's.

3.281.9 Dark-complexioned and fair, with red eyes, a noose in his hand, inspiring dread, he stood at Satyavān's side, gazing intently at him.

3.281.10 Seeing him, she quickly rose, gently laid her husband's head down, stood with folded hands, and spoke, distressed, her heart trembling.

3.281.11 "I recognize you as a divine being, for this form is superhuman. Tell me of your own will, O god — who are you, and what do you intend to do?"

3.281.12 Yama said: "You are a devoted wife, Sāvitrī, and likewise endowed with ascetic power; therefore I address you directly. Know me, O auspicious one — I am Yama."

3.281.13 "This Satyavān, your husband, the son of a king, has exhausted his lifespan; I shall bind him and lead him away — know this to be my intention."

3.281.14 Mārkaṇḍeya said: Having spoken thus, the blessed lord of the fathers began to explain fully his entire intention for her sake, wishing to please her.

3.281.15 "For this man is endowed with righteousness, handsome, an ocean of virtues; he is not fit to be led away by my messengers — therefore I have come myself."

3.281.16 Then Yama forcibly drew from the body of Satyavān the thumb-sized person bound with a noose, come under his sway.

3.281.17 Then that body, its life-breath extracted, its breath gone, its lustre lost, motionless — became a pitiable sight to behold.

3.281.18 Yama, having thus bound him, departed facing southward; and Sāvitrī too, tormented by grief, followed Yama himself — she who was perfected in vows and observances, the greatly blessed devoted wife.

3.281.19 Yama said: Turn back, go, Sāvitrī; perform the post-mortem rites for him. Your debt to your husband has been paid; you have gone as far as one may go.

3.281.20 Sāvitrī said: Where my husband is led, or where he himself goes, I too must go there — this is the eternal law.

3.281.21 Through austerity, devoted service to the teacher, love for my husband, and through vows, and by your own grace, my path is not obstructed.

3.281.22 The wise who perceive the truth of things declare that seven steps together make a friendship; honouring that friendship, I shall say something — listen to it.

3.281.23 Those of various natures wander in the forest, enduring dharma, dwelling, and hardship; the wise declare dharma through understanding; therefore the good say dharma is paramount.

3.281.24 By the dharma of the one, by the conviction of the good, all of us enter that path; let no one desire a second or a third; therefore the good say dharma is paramount.

3.281.25 Yama said: Turn back — I am pleased by this speech of yours, composed of excellent syllables, letters, and logic; choose a boon here, excepting this one's life; I grant you any boon, blameless one.

3.281.26 Sāvitrī said: My father-in-law, fallen from his own kingdom and dwelling in the forest, his eyes destroyed, lives in the hermitage; may he by your grace regain his sight, becoming a powerful king, blazing like fire and sun.

3.281.27 Yama said: I grant you all of this boon, blameless one; it shall be as you have said. I perceive what seems like weariness in your path; turn back, go — let there be no fatigue for you.

3.281.28 Sāvitrī said: How can there be weariness for me near my husband? For where my husband is, that is my certain course; wherever you will lead my lord, there is my path. O lord of the gods, hear yet another word from me.

3.281.29 A single meeting with the good is supremely desired; beyond that, it is called true friendship; association with a virtuous person is never fruitless; therefore one should dwell in the company of the good.

3.281.30 Yama said: You have spoken to me words pleasing to the mind, increasing the wisdom of the wise, conducive to welfare — again excepting the life of this Satyavān; choose a second boon, passionate lady.

3.281.31 Sāvitrī said: The kingdom of my wise father-in-law was stolen of old; may that king regain his own realm, and may my venerable father-in-law never abandon his own dharma — this second boon I ask of you.

3.281.32 Yama said: He shall soon regain his own kingdom; the king shall not be separated from his own dharma — this wish is granted by me, O daughter of a king; turn back, go, let there be no fatigue for you.

3.281.33 Sāvitrī said: These creatures are restrained by you through law; having restrained them you lead them, not from desire — thus your lordship as Yama, O god, is renowned; hear also this word spoken by me.

3.281.34 Non-malice toward all beings in deed, thought, and speech, along with benevolence and giving — this is the eternal dharma of the good.

3.281.35 Such indeed is this world — human beings are delicate in their power; yet even the good show compassion toward enemies when they are in distress.

3.281.36 Yama said: As water is to one who thirsts, so has this speech been uttered by you; again excepting the life of this Satyavān, choose here whatever boon you wish, auspicious one.

3.281.37 Sāvitrī said: My father, the lord of the earth, is without offspring; may there be a hundred sons born of my father himself, continuing the lineage of his family — this third boon I ask of you.

3.281.38 Yama said: A hundred sons of your father, continuing the lineage, of great splendour — may they be yours, auspicious one; this wish is granted, O daughter of a king; turn back — you have come a long way.

3.281.39 Sāvitrī said: This is not far for me when near my husband; for my mind races even farther ahead; thus even as you walk, listen once more to the words I am ready to speak.

3.281.40 You are the glorious son of Vivasvat; therefore the wise call you Vaivasvata; the creatures are won over by your peace and dharma — hence, O lord, you hold here the kingship of dharma.

3.281.41 Even in oneself there is not as much trust as there is in the good; therefore everyone especially desires affection from the good.

3.281.42 From the goodwill of all beings, trust is born; therefore people especially place their trust in the good.

3.281.43 Yama said: The words you have uttered, O slender-waisted, auspicious one — such have not been heard by me from any other; by these I am pleased; excepting this one's life, choose a fourth boon and go.

3.281.44 Sāvitrī said: May there be born sons of my own body from Satyavān, a hundred sons bearing strength and valour, upholding both our families here — this fourth boon I ask of you.

3.281.45 Yama said: A hundred sons bearing strength and valour shall be born to your delight, gentle one; let there be no weariness for you, O daughter of a king; turn back — you have come a long way.

3.281.46 Sāvitrī said: The conduct in dharma of the good is always eternal; the good neither sink nor tremble; association with the good is never fruitless; the good do not follow fear from the good.

3.281.47 For the good guide the sun by truth; the good uphold the earth through austerity; the good are the course of the past and the future, O king; among the good, the good do not sink.

3.281.48 Knowing this conduct to be eternal, honoured by the noble, the good, acting for the sake of others, do not look for any return.

3.281.49 Grace bestowed upon the virtuous is never wasted; neither wealth nor honour is lost; because this is certain and constant among the good — therefore the good become protectors.

3.281.50 Yama said: The more you speak words combined with dharma, pleasing to the mind, well-formed and full of great meaning, the more my supreme devotion grows toward you; choose an incomparable boon, O lady of firm vows.

3.281.51 Sāvitrī said: Your release from meritorious action does not happen without being granted, O giver of honour, as in the other boons; I choose this boon: let this Satyavān live — for without my husband I am as if dead.

3.281.52 I do not desire happiness bereft of my husband; I do not desire heaven bereft of my husband; I do not desire prosperity bereft of my husband; I do not resolve to live as one without a husband.

3.281.53 The grant of the boon — my having a hundred sons — was given by you yourself, yet my husband is being taken away; I choose the boon: let this Satyavān live; thus your own word will be true.

3.281.54 Mārkaṇḍeya said: Having said "So be it" and releasing those bonds, Yama Vaivasvata, the king of dharma, his soul filled with joy, spoke these words to Sāvitrī:

3.281.55 "This husband of yours, auspicious one, delighter of your family, has been released by me; free from disease, he will lead you and his purposes shall be fulfilled."

3.281.56 "He shall attain a lifespan of four hundred years together with you; having performed sacrifices with dharma, he shall gain renown in the world."

3.281.57 "Satyavān shall beget on you a hundred sons; all of them shall be kings, warriors, with sons and grandsons, renowned and bearing your name — they shall be eternal here."

3.281.58 "And a hundred sons shall be born to your father by your mother, of the Mālava lineage — Mālavas by name, eternal, with sons and grandsons; they shall be your brothers, warriors equal to the thirty gods."

3.281.59 Having thus granted the boons to her, the glorious king of dharma, turning Sāvitrī back, went to his own abode.

3.281.60 And Sāvitrī too, when Yama had departed and she had recovered her husband, went to where the lifeless body of her husband lay.

3.281.61 Seeing her husband on the ground, she approached and embraced him, and placing his head in her lap, she sat down on the earth.

3.281.62 And Satyavān, having regained consciousness, spoke to Sāvitrī; gazing at her again and again with affection, as if returned from a journey.

3.281.63 Satyavān said: "Alas, I have slept very long — why was I not awakened? And where is that dark man who was dragging me away?"

3.281.64 Sāvitrī said: "Alas, you have slept very long on my lap, O bull among men; that blessed god who restrains the creatures, Yama, has gone."

3.281.65 "You are rested, O greatly fortunate one, and free from sleep, O son of a king; if you are able, rise up and behold the deep night."

3.281.66 Mārkaṇḍeya said: Then, having regained his senses, he rose as if from a pleasant sleep; gazing at all the directions and the edges of the forest, Satyavān spoke:

3.281.67 "I went out to gather fruits with you, O slender-waisted one; then, while splitting wood, a pain arose in my head."

3.281.68 "Scorched by the burning heat in my head, unable to stand for long, I fell asleep in your lap — all this I remember, auspicious one."

3.281.69 "And while being embraced by you, my mind was carried away by sleep; then I saw terrible darkness and a man of great radiance."

3.281.70 "If you know what that was, tell me, O slender-waisted one — whether it was a dream I saw, or whether it was real indeed."

3.281.71 Then Sāvitrī said to him: "The night is deepening; tomorrow, O son of a king, I shall tell you everything exactly as it occurred."

3.281.72 "Rise up, rise up — may good come to you; see your parents, O one of pure vows; this night is deep and the day-maker has departed."

3.281.73 "These night-wanderers roam about, joyful and uttering fierce cries; the sounds of leaves and of animals roaming in the forest are heard."

3.281.74 "These jackals, with their terrible cries, taking up the south-western direction, howl fiercely, shaking my heart."

3.281.75 Satyavān said: "The forest appears terrifying, wrapped in dense darkness; you will not be able to discern the path, and you will not be able to go."

3.281.76 Sāvitrī said: "In this forest that was burned today, a dry tree stands blazing; fanned by the wind, fire is visible here and there."

3.281.77 "Then, having brought fire here, I shall kindle it on all sides; there is wood here — cast off the anguish of your heart."

3.281.78 "If you are not able to go, I observe that you are in pain; and you will not know the path in the forest covered by darkness."

3.281.79 "Tomorrow at dawn, when the forest is visible, we shall go with your consent; let us stay here this night, if it pleases you, O sinless one."

3.281.80 Satyavān said: "The pain in my head has subsided; I perceive my limbs to be well; I wish to meet my mother and father — and this meeting is born of your grace."

3.281.81 "Never before have I gone to the hermitage at an improper time; my mother stops me whenever the evening has not yet come."

3.281.82 "Even when I go out during the day, both my venerable parents are distressed; my father searches for me together with the hermitage-dwellers."

3.281.83 "By my mother and father, greatly afflicted, I have often been reproached in the past: 'You have come back late.'"

3.281.84 "What is their condition today on my account, I think; when I am unseen by them, great sorrow will befall them."

3.281.85 "They used to speak to me before as well, not tearful in the night, greatly afflicted, the two elders, many times full of affection:"

3.281.86 "'Without you we cannot live even for a moment, my son; as long as you shall live, my son, for that long our life is certain.'"

3.281.87 "'You are the staff of two old blind people; in you the lineage is established; in you rest our funeral offerings, our renown, and our continuity.'"

3.281.88 "My mother is old, my father is old, and I am their staff; not seeing me this night, what condition will those two come to?"

3.281.89 "And I am angry at sleep, on account of which my father and my innocent mother have come to uncertainty because of me."

3.281.90 "And I myself have come to uncertainty, fallen into terrible danger; for without my mother and father I do not resolve to live."

3.281.91 "Clearly my father, whose sight is wisdom, with an agitated mind, at this very hour questions each hermitage-dweller one by one."

3.281.92 "I do not grieve for myself as much as I grieve for my father, O auspicious one, and for my mother who has followed her husband and is utterly frail."

3.281.93 "For on my account the two of them shall today reach the greatest anguish; as long as they live I live after them — they are to be supported by me; thinking 'I must do what is dear to them,' I too live."

3.281.94 Mārkaṇḍeya said: Having spoken thus, that righteous-souled one, devoted to his elders and dear to them, raised his arms and, tormented by grief, wept aloud.

3.281.95 Then, seeing her husband thus emaciated by grief, Sāvitrī the dharma-walking one, wiping the tears from his eyes, spoke:

3.281.96 "If austerity has been practiced by me, if gifts have been given, if oblations have been offered — may this night be auspicious for my mother-in-law, father-in-law, and husband."

3.281.97 "I do not recall having ever spoken an untruth even in casual matters; by that truth, may both my parents-in-law be sustained today."

3.281.98 Satyavān said: I long to see my parents — go at once, Sāvitrī, do not delay. If I were to see any affliction of my mother or father, I could not live, O fair-limbed one; I swear this on my own soul by truth.

3.281.99 If your mind is set on dharma, and if you wish me to live, and if you desire to do what pleases me, then go now — leave at once for the hermitage nearby.

3.281.100 Mārkaṇḍeya said: Then Sāvitrī rose, bound up her hair, and that devoted woman raised her husband, clasping him firmly with both arms.

3.281.101 Satyavān rose, wiped his limbs with his hand, surveyed all the directions, and then fixed his gaze upon the firewood bundle.

3.281.102 Then Sāvitrī said to him: You shall carry the fruits tomorrow; for your welfare and support I will carry the axe for you now.

3.281.103 Having placed the bundle of firewood hanging upon a tree branch, she took up the axe and came again to her husband's side.

3.281.104 The slender-thighed one laid her husband's arm upon her left shoulder, clasped him with her right arm, and walked on with gentle steps.

3.281.105 Satyavān said: O timid one, the paths are familiar to me from frequent travel; and by the moonlight filtering through the trees I can also make them out clearly.

3.281.106 Yesterday we came by a certain path and gathered fruits along it — O auspicious one, go back by the same road; do not waver from the path.

3.281.107 In this grove of palāśa trees the path forks in two; take the northern branch and hurry along it — I am well, I am strong, and I am eager to see both my parents.

3.281.108 Mārkaṇḍeya said: Saying this and urging haste, he set out toward the hermitage.

3.282.1 Mārkaṇḍeya said: At that very moment, Dyumatsena, in the great forest, had regained his sight; with a serene mind and clear vision he beheld all things around him.

3.282.2 He went through all the hermitages with his wife Śaibyā, and in his distress on account of his son he was overwhelmed with grief, O bull among men.

3.282.3 The husband and wife wandered through hermitage after hermitage, river after river, forest after forest, and lake after lake, searching each region in turn.

3.282.4 Hearing any sound at all and lifting their faces in hope that it was their son, they ran toward it — and indeed Satyavān approached together with Sāvitrī.

3.282.5 With feet torn and rough, wounded and stained with blood, their bodies pierced by sharp kuśa grass and thorns, they ran like people driven mad.

3.282.6 Then all those brāhmaṇas dwelling in the hermitage came forward, surrounded the couple, comforted them, and brought them back to their own hermitage.

3.282.7 There, accompanied by his wife and surrounded by aged ascetics rich in penance, he was consoled with varied accounts drawing on the stories of kings of old.

3.282.8 Then those two old ones, somewhat comforted yet longing to see their son, recalled the deeds of their son in childhood and were overcome with deep sorrow.

3.282.9 Uttering pitiful words again, worn away by grief, they wept — "Alas, my son! Alas, virtuous daughter-in-law! Where are you, where are you?"

3.282.10 Suvarcas said: As Sāvitrī, his wife, is endowed with austerity, self-restraint, and righteous conduct, so surely Satyavān lives.

3.282.11 Gautama said: I have studied the Vedas with all their auxiliary branches, I have accumulated great austerity, I observed celibacy from boyhood, and I have satisfied my teachers and the sacred fire.

3.282.12 With concentrated mind I have observed all the vows, fasted living on air alone, and practised all the purifying disciplines that are mine.

3.282.13 By this ascetic power I know all that has been done and all that is about to occur — know this for truth: Satyavān lives.

3.282.14 The pupil said: As the word has gone forth from my teacher's mouth, it shall never prove false — thus Satyavān lives.

3.282.15 The sages said: As his wife Sāvitrī is endowed with all auspicious marks that ward off widowhood, so Satyavān lives.

3.282.16 Bhāradvāja said: As his wife Sāvitrī is endowed with austerity, self-restraint, and righteous conduct, so Satyavān lives.

3.282.17 Dālbhya said: As your sight has been restored to you, and as Sāvitrī's vow holds — she who went without food — so Satyavān lives.

3.282.18 Māṇḍavya said: As the beasts and birds speak out in the peaceful direction, and as the earthly omens in your case are favourable, so Satyavān lives.

3.282.19 Dhaumya said: As your son is endowed with all virtues, beloved of the people, long-lived, and bearing auspicious marks — so Satyavān lives.

3.282.20 Mārkaṇḍeya said: Thus consoled by those truth-speaking ascetics, the king set aside anxiety after anxiety and became steady, as it were.

3.282.21 Then after a short time Sāvitrī together with her husband Satyavān arrived, and at night she entered the hermitage full of joy.

3.282.22 The brāhmaṇas said: Having today seen you reunited with your son and having beheld you with sight restored, we all ask for your continued prosperity, O lord of the earth.

3.282.23 By reunion with your son, by the sight of Sāvitrī, and by the recovery of your own eyes — by these three blessings you have fortunately prospered.

3.282.24 What was said by all of us has come to pass — there is no doubt of it; and yet further and further prosperity shall quickly come to you.

3.282.25 Mārkaṇḍeya said: Then those twice-born ones, kindling the sacred fire there, all paid homage to Dyumatsena, the great king, O Pārtha.

3.282.26 Śaibyā, Satyavān, and Sāvitrī, having been granted permission by all of them, sat down together, free from sorrow.

3.282.27 Then all those forest-dwellers, seated with the king and seized with curiosity, questioned the son of the king, O Pārtha.

3.282.28 Why did you not come earlier with your wife, O lord? And why did you come in the dead of night? What was the sequence of events for you?

3.282.29 Your father, your mother, and all of us were tormented with grief, O son of the king — we know this did not happen without cause; please tell us everything.

3.282.30 Satyavān said: I was given leave by my father and went accompanied by Sāvitrī; then, while I was splitting wood in the forest, a pain arose in my head.

3.282.31 I lay down overcome by the pain and, as I reckon it, I slept for a long time — never before had I slept so long.

3.282.32 I thought: may none of you all be made to suffer on my account — that is why I returned in the dead of night; there is no other reason for it.

3.282.33 Gautama said: The recovery of sight by Dyumatsena your father was not without cause; you do not know the reason — Sāvitrī should speak of it.

3.282.34 I wish to hear it, Sāvitrī — for you know the higher and the lower truth; I recognise you, Sāvitrī, as one equal in radiance to Sāvitrī herself.

3.282.35 You know the cause of all this — therefore let the truth be declared. If there is nothing secret in this, speak to us about it.

3.282.36 Sāvitrī said: It is exactly as you suppose — your conviction is not otherwise. Nor is there anything secret on my part; hear what is true in this matter.

3.282.37 The death of my husband was foretold to me by the great-souled Nārada, and that very day had arrived — therefore I did not leave him.

3.282.38 While he lay asleep, Yama himself came in person with his servants, bound him, and led him away toward the quarter frequented by the ancestors.

3.282.39 I praised that all-pervading god with truthful words, and by him five boons were granted to me — hear them from me.

3.282.40 The restoration of sight and sovereignty — these two boons were for my father-in-law; for my father a hundred sons were obtained; and a hundred sons for myself.

3.282.41 My husband Satyavān was obtained with a life of four hundred years; and it was for the life of my husband that I steadfastly observed the firm vow.

3.282.42 I have thus told you truly and in full the cause of all this — how this great sorrow of mine, as it unfolded, leads to happiness in the end.

3.282.43 The sages said: The family of the king, which was sinking and beset by misfortunes, plunged in a dark lake of affliction, has been rescued by you, O woman of noble conduct, who hold to the merit of dharma — rescued once more by one who is truly of noble lineage.

3.282.44 Mārkaṇḍeya said: Having thus praised and honoured that excellent woman, the assembled sages took proper leave of the king together with his son, and departed joyfully to their own dwellings by an auspicious road.

3.283.1 Mārkaṇḍeya said: When that night had passed and the sun's orb had risen, all those ascetics rich in penance gathered together, having completed their morning rites.

3.283.2 Those great sages could not get their fill of narrating again and again to Dyumatsena all the great good fortune that had come through Sāvitrī.

3.283.3 Then all the subjects who had come from the Śālva territories announced to the king that the king there had been slain by his own minister.

3.283.4 They reported truthfully that the minister had killed him along with his allies and kinsmen, and that the hostile army had been scattered and put to flight.

3.283.5 And they declared the unanimous will of all the people toward the king: "Whether he has sight or no sight, let him be our king."

3.283.6 "With this resolve we have been sent here, O king; these conveyances have arrived, and your fourfold army stands ready."

3.283.7 "Go forth, O king — blessings to you! Victory has been proclaimed in the city. Occupy for long years the ancestral throne inherited from your fathers and grandfathers."

3.283.8 Beholding the king now with sight restored and possessed of his former handsome form, they all fell at his feet with wide eyes blooming in wonder.

3.283.9 Then, having reverenced those elder twice-born dwellers of the hermitage, and having been honoured by all of them in return, he set out toward the city.

3.283.10 Śaibyā too set out together with Sāvitrī, upon a well-spread and richly decked conveyance drawn by men, surrounded by the army.

3.283.11 Then the royal chaplains joyfully consecrated Dyumatsena, and they consecrated his great-souled son in the position of crown prince.

3.283.12 Then, in the course of time, that hundred sons who would enhance the fame of Sāvitrī were born — heroes who never turned back in battle.

3.283.13 And likewise there were born to Aśvapati, lord of the Madras, a hundred brothers of the same mother — of great might — from a Mālavī woman.

3.283.14 Thus her own self, her father, her mother, her mother-in-law, her father-in-law, and the family of her husband — all were rescued from peril by Sāvitrī.

3.283.15 Even so shall this auspicious Draupadī, honoured for her character, like Sāvitrī a noble woman of her lineage, rescue all of you.

3.283.16 Vaiśaṃpāyana said: Thus consoled by that great-souled one, the Pāṇḍava, free from grief and fever, dwelt at that time in Kāmyaka, O king.

3.284.1 Janamejaya said: What was the word that Lomaśa then spoke, O great brahmin, coming at Indra's bidding to Yudhiṣṭhira, son of Pāṇḍu —

3.284.2 "— and regarding that intense fear of yours which you disclose nowhere: 'that too I shall remove when the Left-handed Archer comes here' —

3.284.3 — what was that great fear regarding Karṇa, O best of the learned? And why did that righteous-souled one not speak of it to anyone?

3.284.4 Vaiśaṃpāyana said: I shall tell you this tale, O tiger among kings, since you ask — O best of the Bhāratas, be attentive to my words.

3.284.5 When the twelfth year had passed and the thirteenth arrived, Śakra, acting for the welfare of the Pāṇḍavas, set out to beg from Karṇa.

3.284.6 Then, having learned of Mahendra's intention, O great king, Vibhāvasu — the sun — approached Karṇa regarding the matter of the earrings.

3.284.7 The hero lay on a most precious bed covered with a matchless spread, resting unsuspecting — devoted to the brahmins and ever truthful in speech.

3.284.8 At the end of a dream, in the night, O lord of kings, the radiant sun revealed himself, filled with the deepest compassion and moved by a father's love, O Bhārata.

3.284.9 The sun, taking the form of a brahmin versed in the Vedas and possessed of a handsome form by his yogic power, spoke these soothing words to Karṇa for his benefit.

3.284.10 O Karṇa, dear son, hear my word — O best among those who uphold truth, O mighty-armed one — for today I speak to you, out of deep friendship, that which is supremely beneficial.

3.284.11 O Karṇa, Śakra will come to you, desiring the welfare of the Pāṇḍavas, disguised in the form of a brahmin, wishing to steal your earrings.

3.284.12 Your character is known to him, as it is to the whole world — that when asked by worthy men you give freely and never refuse.

3.284.13 For you, dear son, always give to brahmins when they ask — wealth and whatever else they may name — you never refuse at any time.

3.284.14 Knowing you to be of such a nature, Pākaśāsana himself — Indra — will come to beg for your earrings and also your armour.

3.284.15 To him who comes begging, you must not give the earrings; he should be appeased to the utmost of your ability — this is indeed the highest good for you.

3.284.16 Dear son, he who comes speaking of the earrings must be turned away again and again by you with many arguments and with wealth of many kinds offered instead.

3.284.17 With jewels, women, pleasures, wealth of many varieties, and with many inducements — Purandara, who desires your earrings, should be redirected.

3.284.18 If you give away, O Karṇa, those auspicious earrings born with you, your life will waste away and you will come under the power of death.

3.284.19 O giver of honour, know my words to be true — protected by your armour and both earrings, you are invincible to your enemies on the battlefield.

3.284.20 For both of these — the armour and earrings — arose from ambrosia, born of precious substances. Therefore, O Karṇa, guard them, if your life is dear to you.

3.284.21 Karṇa said: Who are you, O revered one, who speak to me thus, revealing supreme friendship? Kindly tell me, O blessed one — who are you, wearing the guise of a brahmin?

3.284.22 The brahmin said: I am, dear son, Sahasrāṃśu — the thousand-rayed sun — and out of friendship I advise you. Do as I say; this is indeed the highest good for you.

3.284.23 Karṇa said: It is indeed the highest good for me whose lord and master, the lord of cattle — the sun — speaks today seeking my welfare. Now hear this word of mine.

3.284.24 I propitiate you, O granter of boons, and speak out of affection: I cannot be turned away from this vow, if I am truly dear to you.

3.284.25 O Vibhāvasu, this entire world knows my vow — that I would surely give even my life to the foremost among brahmins.

3.284.26 O best among sky-dwellers, if Śakra comes to me covered in the disguise of a brahmin to beg, for the welfare of the sons of Pāṇḍu —

3.284.27 — I will give, O best of the wise, both the earrings and the finest armour, so that my fame, renowned in all three worlds, does not perish.

3.284.28 For one like me, preserving life at the cost of dishonour is not proper; what is proper is what accords with glory — a death honoured by the world is proper.

3.284.29 Thus I will give to Indra both the earrings and the armour, if the slayer of Bala and Vṛtra comes to me with the purpose of begging.

3.284.30 For him to beg my earrings for the welfare of the sons of Pāṇḍu — that will bring glory to me in the world, while disgrace will fall upon him.

3.284.31 I choose fame in the world even over life, O sun-god; the man of fame attains heaven, while one stripped of fame perishes.

3.284.32 Fame indeed revives a man in the world like a mother; dishonour destroys life even while the embodied one still breathes.

3.284.33 This is an ancient verse sung by the Creator himself, O Vibhāvasu, O lord of the worlds: fame is the very life-span of a man.

3.284.34 In the other world, fame alone is the supreme refuge of a man; and in this world, pure fame prolongs life.

3.284.35 Thus, by giving what was born with my body, I will attain eternal fame; and having given as a gift in due order to the brahmins according to proper rite —

3.284.36 — having offered up my body in battle, having performed deeds most difficult to do, or having conquered enemies in the fight, I will attain glory alone.

3.284.37 Having given safety to the frightened and those who seek life on the battlefield, having freed the aged, children, and brahmins from great danger —

3.284.38 — I will attain the highest glory in the world, O slayer of Svarbhānu. Fame is to be guarded even at the cost of life — know that to be my vow.

3.284.39 Thus I, having given this unsurpassed gift to Maghavat — to Indra disguised as a brahmin — O god, will attain the highest state in the world.

3.285.1 The Sun said: O Karṇa, do not do harm to yourself, nor to your friends, your sons, your wives, your mother, and your father.

3.285.2 O best among the living, O bearer of life, attainment of glory and lasting fame in the three worlds is desired without injury to the body.

3.285.3 You who seek eternal fame through the destruction of your life — that fame will depart taking your life with it; there is no doubt of this.

3.285.4 O bull among men, O tiger among men, know this through reason: it is for those who live that father, mother, sons, and whatever other kinsmen there may be in this world — and kings — perform their duties.

3.285.5 O greatly resplendent one, the good fame of a man exists while he lives; what use is fame to the dead, to an embodied being reduced to ash? The dead man does not know his fame; it is the living man who enjoys fame.

3.285.6 The fame of a dead mortal is like a garland upon one whose life is gone. I tell you this because you are my devotee and I desire your welfare.

3.285.7 My devotees are to be protected — for this reason too, since you are devoted to me with the highest devotion, O mighty-armed one, affection has arisen in me as well; therefore, do as I say.

3.285.8 There is also a certain higher spiritual matter here, ordained by the gods; and for this reason too I tell you this — let it be done without doubt.

3.285.9 O bull among men, the divine secret cannot be known by you; therefore I do not reveal the secret to you — in due time you will come to know it.

3.285.10 I will say again what has been said: O son of Rādhā, understand this — do not give your earrings to the one who begs, to Vajrapāṇi.

3.285.11 O greatly resplendent one, you shine with those beautiful earrings like the spotless moon in the sky between the Viśākhā stars.

3.285.12 Know this: good fame belongs to a man who lives; therefore, dear son, Purandara should be refused by you when he comes for the earrings.

3.285.13 O sinless one, the desire of the king of gods for your earrings can be thwarted by you with many kinds of arguments supported by reasoning, again and again.

3.285.14 O Karṇa, drive away this intention of Purandara with words adorned by sweetness and grounded in well-reasoned meaning.

3.285.15 You, O tiger among men, always rival Savyasācin; that hero Savyasācī will indeed meet you in battle.

3.285.16 Arjuna would not be able to defeat you in battle while you are possessed of both earrings, even if Indra himself were to become his arrow.

3.285.17 Therefore these auspicious earrings must not be given to Śakra, O Karṇa, if you desire to defeat Arjuna in battle.

3.286.1 Karṇa said: O lord of cattle, O sun of supreme fierce rays, I am devoted to you as you know me to be — I am devoted to no other god in any way.

3.286.2 Neither my wife, nor my sons, nor my own self, nor my friends — none are as dear to me always in devotion as you are, O lord of cattle.

3.286.3 Great souls perform beloved deeds for their beloved devotees — there is no doubt of this; and you know this too, O Bhāskara.

3.286.4 Thinking 'Karṇa is my beloved devotee and worships no other deity in heaven,' the blessed lord spoke for my welfare — knowing this.

3.286.5 And again I beg with bowed head, propitiating you again and again — this is what I say, O fierce-rayed one; you should pardon me.

3.286.6 I do not fear death as much as I fear falsehood — especially towards all brahmins and the righteous at all times; in the matter of giving even my life there is no deliberation for me.

3.286.7 And as for what you told me, O god, regarding Phalguna the Pāṇḍava — let the sorrow born of anguish leave your mind, O Bhāskara, regarding Arjuna and me: I will defeat Arjuna in battle.

3.286.8 O god, you too know my great power of weapons — what I received from Jāmadagni, and likewise from the great-souled Droṇa.

3.286.9 O best of the gods, approve this vow of mine: I would give even my own life to Vajrin when he comes begging.

3.286.10 The Sun said: If, dear son, you give those auspicious earrings to Vajrin, then you too should speak to him for the sake of victory, O greatly powerful one.

3.286.11 You should give the earrings to Śatakratu conditionally; for equipped with those earrings you are invincible to all beings.

3.286.12 For the slayer of demons — Indra — desiring your destruction through Arjuna in battle, wishes to steal your earrings, my son.

3.286.13 Therefore you too should propitiate him with kind and true words again and again, and beseech Purandara, the lord of the gods, for a purpose that will not go in vain.

3.286.14 'Give me the unfailing Śakti-weapon that destroys enemies — I will give you, O thousand-eyed one, the earrings and also the finest armour.'

3.286.15 With this condition you should give the earrings to Śakra; with that weapon, O Karṇa, you will slay your enemies on the battlefield.

3.286.16 O mighty-armed one, that Śakti of the king of gods, having slain the enemies, does not return to his hand — it has done so hundreds and thousands of times.

3.286.17 Vaiśaṃpāyana said: Having spoken thus, Sahasrāṃśu — the sun — suddenly disappeared. Then, at the end of his prayers to the sun, Karṇa reported the dream.

3.286.18 Exactly as he had seen it, exactly as it had truly been, exactly as both had spoken in the night — all of it Vṛṣa (Karṇa) narrated to him in proper sequence.

3.286.19 Having heard that, the blessed god Bhānu — the slayer of Svarbhānu — spoke thus to Karṇa, the sun smiling as it were.

3.286.20 Then Rādheya — the slayer of enemy heroes — knowing this to be the truth, desiring only the Śakti-weapon, waited for Vāsava.

3.287.1 Janamejaya said: What was that secret which the hot-rayed sun did not reveal to Karṇa here? And what were those earrings like? And what was the armour like?

3.287.2 And from where did he get the armour and the earrings, O best of men? I wish to hear this — tell me that, O treasure of asceticism.

3.287.3 Vaiśaṃpāyana said: O king, I will tell you what that secret of Vibhāvasu was, and what those earrings were like, and what the armour was like.

3.287.4 O king, long ago a brahmin came to Kuntibhoja — fierce in radiance, tall and majestic, bearing a staff-beard and matted locks.

3.287.5 He was handsome, of faultless limbs, blazing as it were with splendour, of a honey-amber hue, sweet of speech, and adorned with asceticism and sacred study.

3.287.6 He of great asceticism spoke to king Kuntibhoja: 'O one without jealousy, I wish to take my meals in your house as a guest.'

3.287.7 'No offense must be done to me by you or by your attendants; on these terms I will dwell in your house, if it pleases you, O sinless one.'

3.287.8 'And I should be able to come and go as I please; and as to my bed and seat, O king, no one should give offense to me.'

3.287.9 Kuntibhoja spoke to him these affectionate words: 'So be it, and even more so,' and then spoke to him again.

3.287.10 'O great brahmin, I have a daughter named Pṛthā, a glorious maiden, endowed with good character and conduct, virtuous, disciplined, and free of arrogance.'

3.287.11 'She will attend upon you, honouring you without contempt; and you will find satisfaction in her character and conduct.'

3.287.12 Having spoken thus to the brahmin and honoured him in the proper manner, he then went to his daughter and spoke to Pṛthā of large eyes.

3.287.13 'My dear child, this highly fortunate brahmin wishes to reside in my house, and I have given him my word, saying: so be it.'

3.287.14 On you, my child, rests the honour of serving this brahmin, the support of our life. That word of mine you must never make false at any time.

3.287.15 This ascetic lord, this twice-born devoted to his studies, this man of great splendour — whatever he asks, all of it must be given ungrudgingly.

3.287.16 Brahmins are the highest splendour; brahmins are the highest austerity. It is by obeisance to brahmins that the sun shines in the sky.

3.287.17 For Vātāpi the great demon, who dishonoured those worthy of honour, was slain by the staff of brahmic power — and Tālajaṅgha likewise.

3.287.18 This great burden, my child, has now been placed upon you. You must always, with self-restraint, perform the honouring of this brahmin.

3.287.19 I know your devotion since childhood, my dear daughter, toward all brahmins and toward teachers and kinsmen alike.

3.287.20 Likewise toward all servants, toward friends, relations, and mothers, and toward me as well — you have always conducted yourself with full respect.

3.287.21 There is no dissatisfied person in this city or in the inner apartments with regard to you, O blameless one, and not even among your servants, owing to your proper conduct.

3.287.22 Yet I think I must instruct you regarding this irascible twice-born, O Pṛthā — bearing in mind that you are young and that you are my daughter.

3.287.23 You were born in the clan of the Vṛṣṇis, the beloved daughter of Śūra; as a child you were given to me long ago by your father himself out of affection.

3.287.24 Sister of Vāsudeva, foremost among children — your father having pledged his first child at the outset, you became my daughter.

3.287.25 Born in such a lineage and raised in such a lineage, you have moved from comfort to comfort, as if passing from one lake to another.

3.287.26 Women who have come from inferior families and by some chance risen to prosperity generally misbehave in their youth, O fair one.

3.287.27 But you, Pṛthā, were born in a royal family, and your beauty is marvellous to behold — endowed with all of these, you are well-graced, O passionate one.

3.287.28 Therefore, O spirited one, abandoning pride, deceit, and arrogance, serve this brahmin who grants boons, and you shall be yoked to prosperity, O Pṛthā.

3.287.29 In this way you will surely attain good fortune, O auspicious and sinless one. But if this best of twice-born is angered, my entire lineage could be consumed.

3.288.1 Kuntī said: Bound by duty, O king, I shall attend upon the brahmin with reverence as promised, O lord of kings — I do not speak falsely.

3.288.2 This is moreover my own nature — to honour the twice-born. And this is what is dear to you and what is my highest good.

3.288.3 Whether he comes in the evening, in the morning, or at night, or even at midnight — the reverend one shall not find cause to be angry with me.

3.288.4 This is my own gain, O lord of kings, that by honouring brahmins while abiding in your command, I shall be doing what is beneficial — O best of men.

3.288.5 Be at ease, O lord of kings — the best of twice-born shall find no offence while dwelling in your house. I tell you this truly.

3.288.6 Whatever is pleasing and beneficial to this brahmin and to you, O sinless one, I shall strive for — O king, let the fever of your mind pass.

3.288.7 For brahmins of great fortune, when honoured, O lord of the earth, are capable of causing liberation — but in the opposite case, of causing destruction.

3.288.8 Knowing this, I shall satisfy this best of twice-born. You shall suffer no distress on my account from this best of brahmins, O king.

3.288.9 For when kings transgress, brahmins bring misfortune, O lord of kings — as Cyavana did in the matter of Sukanyā in former times.

3.288.10 With the utmost restraint I shall attend upon this best of twice-born, exactly as you, O best of lords of men, have spoken concerning the brahmin.

3.288.11 The king said: This is indeed what you must do, my good daughter, without hesitation — for my welfare, for the welfare of the family, and for your own welfare, O delightful one.

3.288.12 Vaiśaṃpāyana said: Having spoken thus to that maiden, the greatly renowned Kuntibhoja, tender toward his daughter, entrusted Pṛthā to that brahmin.

3.288.13 This, O brahmin, is my daughter, a child raised in comfort. Whatever small offence she might commit — you must not take it to heart.

3.288.14 Twice-born of great fortune are generally free of anger toward the aged, children, and ascetics — even toward those who have wronged them — always.

3.288.15 Even for very great offences, forbearance is appropriate for the twice-born. And the honour given according to ability and eagerness should be accepted, O best of twice-born.

3.288.16 When the brahmin said "So be it," the king, his mind rejoiced, assigned to him a house white as a swan and as the moon's rays.

3.288.17 There in the fire-room, a bright seat was arranged for him, and all provisions of food and the rest were also made ready accordingly.

3.288.18 The princess, casting off all lethargy and pride, devoted herself with the utmost care to the service and honour of the brahmin.

3.288.19 Going there to the brahmin, Pṛthā, chaste and devoted to purity, attended upon him who was worthy of service and gratified him according to the proper rites, as if he were a god.

3.289.1 Vaiśaṃpāyana said: That maiden, O great king, steadfast in her vows, gratified the brahmin who was firm in his vows, with a pure mind.

3.289.2 Sometimes the best of twice-born, having said he would come in the morning, would then arrive in the evening, or again at night, O lord of kings.

3.289.3 And at all these hours she, the maiden, would honour him with food, drink, and hospitality, ever increasing in her service, always.

3.289.4 The proper provision of food and other things, and the arrangement of his bed and seat — day by day these only grew and were never diminished.

3.289.5 Even when rebuked or blamed, or spoken to with unpleasant words by the brahmin, Pṛthā did nothing displeasing to him at that time, O king.

3.289.6 At inconvenient times the twice-born would arrive or often not arrive at all, and he would say, "Provide even what is hard to obtain."

3.289.7 And all of that Pṛthā accomplished and presented to him — with full composure, like a student, like a daughter, like a sister.

3.289.8 According to his pleasure, O lord of kings, that blameless maiden produced delight in the best of twice-born through her diligent efforts.

3.289.9 The best of brahmins was satisfied by her conduct and character, and with attentiveness he thereafter made even greater effort on her behalf.

3.289.10 Her father would ask her morning and evening, O descendant of Bharata: "Is the brahmin pleased with your service, my daughter?"

3.289.11 She, the renowned one, would always reply to him "Greatly so," and thereupon Kuntibhoja of great spirit attained supreme joy.

3.289.12 Then, when a full year had passed, that best of those who recite sacred texts, devoted to friendship with her, saw not a single fault in Pṛthā.

3.289.13 Then, his mind rejoiced, the brahmin said to her: "I am supremely delighted by your service to me, O auspicious and gentle one."

3.289.14 "Choose boons, O fortunate one — boons difficult for humans to obtain — by which you shall surpass all women of noble families in glory."

3.289.15 Kuntī said: All things have been accomplished for me since you are pleased with me, O best knower of the Vedas. And by your boons my father's purpose is fulfilled, O brahmin.

3.289.16 The brahmin said: If you do not wish a boon from me, O gentle and bright-smiling one, then take this mantra for the summoning of the gods.

3.289.17 "Whichever god you summon with this mantra, O gentle one, that very god shall be obliged to be under your command."

3.289.18 "Whether willing or unwilling, that divine being, calmed by the mantra's power, shall not escape your control but shall bow to your word like a servant."

3.289.19 Vaiśaṃpāyana said: She, the blameless one, was unable to refuse again that best of twice-born — out of fear of a curse, O king.

3.289.20 Then the brahmin caused that woman of flawless limbs to receive that whole collection of mantras, O king, as heard in the Atharvāṅgiras.

3.289.21 Having given it, O lord of kings, he spoke to Kuntibhoja: "I have dwelt happily, O king, fully satisfied by your daughter."

3.289.22 "Well provided for in your house, always well honoured — we shall now proceed with our purpose." Having said this, he vanished.

3.289.23 The king, seeing that brahmin vanish right there and then, was filled with wonder, and he honoured Pṛthā deeply.

3.290.1 Vaiśaṃpāyana said: After that best of twice-born had departed, at some point in the course of time, the maiden began to reflect on the power of the collection of mantras.

3.290.2 "What is this collection of mantras given to me by that great-souled one? I shall come to know its power before too long."

3.290.3 While thinking thus, she happened by chance to observe the season; abashed, the young girl, still in her maidenhood, became a woman in her menses.

3.290.4 Then Pṛthā beheld the blazing sun with its thousand rays as it rose, and she could not be satisfied with the form of the sun as it rested in the twilight.

3.290.5 Her sight became divine and she saw a divine vision — the god wearing his armour and adorned with his earrings.

3.290.6 Curiosity arose in her regarding the mantra, O lord of men, and the spirited woman then made the invocation of that god.

3.290.7 Having sipped the breath, she invoked the maker of day; and then, O king, the maker of day came swiftly.

3.290.8 Honey-golden, great-armed, with a throat like a conch, appearing to smile, wearing armlets and with a bound crown, blazing the directions as if on fire.

3.290.9 Having divided himself in two through his yogic power, he came and blazed, and then addressed Kuntī with a voice supremely sweet and gentle.

3.290.10 "I have come under your power, O gentle one, compelled by the force of your mantra. What shall I do, O queen? Having no choice, tell me — I shall do it for you."

3.290.11 Kuntī said: Go, O reverend one, back to where you came from. You were summoned out of mere curiosity. Be gracious, O reverend one.

3.290.12 The Sun said: I shall go as you say, O slender-waisted one. But it is not proper to summon a god and then dismiss him in vain.

3.290.13 "Your intent, O fortunate one, is this: 'May there be a son from the Sun' — one unmatched in valour in the world, bearing armour and earrings."

3.290.14 "Therefore, O woman with the gait of an elephant, give yourself over; for a son shall be born to you, O fair courtyard-dwelling one, exactly as you intended."

3.290.15 "But if I go, O gentle and bright-smiling one, without uniting with you, I shall curse you in my anger, and your brahmin father as well."

3.290.16 "On your account I shall burn them all — without doubt — including your foolish father who does not understand the impropriety you have done."

3.290.17 "And that brahmin who gave you the mantra without knowing your character and conduct — I shall today impart supreme punishment to him."

3.290.18 "For all these gods in heaven, led by Indra, behold you mocking them as it were, O passionate one, and they are smiling."

3.290.19 "Look at these hosts of gods — this divine eye is yours, given by me even before; it is by means of this that you saw me."

3.290.20 Vaiśaṃpāyana said: Then the king's daughter saw the thirty gods, all of them stationed in their places in the sky, and the great luminous sun shining just as the Āditya shines.

3.290.21 Seeing them, the young woman, the goddess, abashed and afraid, spoke to the Sun: "Go to your own chariot, O lord of cattle. This solicitation is a hardship for one still a maiden."

3.290.22 "Father, mother, and teachers, and whatever others have authority over the giving of this body — I shall not transgress dharma in the world. The conduct of women is honoured as the protection of their body."

3.290.23 O Vibhāvasu, you were summoned by me to test the power of my mantra. Having treated it as a childish act, saying it was mere child's play, you ought to forgive me for that, O mighty one.

3.290.24 Sūrya said: Accepting your plea that it was a childish act, I grant you this concession — no other concession shall be obtained. Give yourself to me, O daughter of Kuntī; only thus will you find peace, O timid one.

3.290.25 Moreover, it is not fitting that I should depart having been summoned falsely. If I go now, O blameless-limbed one, I shall become a laughingstock in the world, and all the gods will have reason to mock me, O auspicious one.

3.290.26 Therefore, unite with me; you shall obtain a son equal to me, and you shall become distinguished in all the worlds, O beautiful one.

3.291.1 Vaiśaṃpāyana said: But that high-minded maiden, speaking sweet words in many ways, was unable to appease the thousand-rayed one.

3.291.2 When the young girl was unable to refuse the dispeller of darkness, frightened of a curse, O king, she then reflected for a long time.

3.291.3 A curse from an innocent father and likewise from a brahmin — how could I not incur such a curse on account of myself from this wrathful Vibhāvasu?

3.291.4 Even by a child, even in confusion, even with the most vehement denials, the fierce energy and austerities of the mighty should not be provoked excessively.

3.291.5 I am now greatly frightened and my hand is firmly seized — yet how can I perform this improper act of surrendering myself on my own?

3.291.6 She, thus terrified of the curse, thinking over many things, her limbs overcome with confusion, smiling again and again—

3.291.7 — addressed that god, frightened for her kinsmen, O best of kings, with voice trembling in shame, terrified of the curse, O lord of the people.

3.291.8 Kuntī said: O god, my father lives, as does my mother and other kinsmen. While they are alive, this transgression of custom should not occur.

3.291.9 O god, if union with you were to take place outside of proper rites, then on my account the fame of this family would be destroyed in the world.

3.291.10 Or if you, O foremost among the radiant ones, consider this to be righteous even without the gift of myself by my kinsmen, then I shall fulfill your desire.

3.291.11 Having surrendered myself to you as a chaste woman, O invincible one, may righteousness, fame, glory, and the life-span of embodied beings rest in you.

3.291.12 Sūrya said: Neither your father, nor your mother, nor your teachers have authority over you, O bright-smiling one, O one of beautiful hips. May good come to you — hear my words.

3.291.13 Because the root 'kan' and the verbal root from which 'kanya' is derived signifies desiring from all, O beautiful one, therefore a maiden here, O lovely-hipped one, O one of excellent complexion, is independent.

3.291.14 No unrighteousness whatsoever would be committed by you, O beautiful one. How could I, who am desired by the worlds, ever practice unrighteousness?

3.291.15 All women and men are naturally free and unrestrained, O one of excellent complexion — this is the natural order of the worlds; anything else is considered a distortion.

3.291.16 After uniting with me, you shall again become a virgin, and the son born to you shall be mighty-armed and of great renown.

3.291.17 Kuntī said: If a son should be born to me from you, O dispeller of all darkness — one who is adorned with earrings, clad in armor, a hero, mighty-armed, and of great strength—

3.291.18 Sūrya said: He shall be mighty-armed, adorned with earrings, and bearing divine armor; both of these, O auspicious one, shall be made of ambrosia.

3.291.19 Kuntī said: If the earrings and the excellent armor of my son, whom you shall beget from yourself upon me, are indeed made of ambrosia—

3.291.20 — then let union with me take place, O god, as you have declared, O blessed one; and may that son be endowed with righteousness, with your valor, beauty, essence, and energy.

3.291.21 Sūrya said: O queen, the earrings were given to me by Aditi, shining with intoxicating splendor; I shall give both these and this excellent armor to your son, O timid one.

3.291.22 Pṛthu said: By all means, O blessed god, I shall unite with you, if a son shall be born as you have described, O lord of rays.

3.291.23 Vaiśaṃpāyana said: Saying 'so be it,' the sky-traveler, the enemy of Svarbhānu, whose essence is yoga, entered Kuntī and touched her at the navel.

3.291.24 Then that maiden became overwhelmed by the radiance of Sūrya; that divine girl fell upon the bed, her mind bewildered.

3.291.25 Sūrya said: I shall bring it about, O lovely-hipped one — you shall give birth to a son, the foremost among all who bear weapons, and you shall remain a virgin.

3.291.26 Vaiśaṃpāyana said: Then that ashamed young girl spoke to Sūrya as he was departing, O king of kings, saying 'so be it' to the one of great splendor.

3.291.27 Thus addressed, that daughter of the king Kuntī, having beseeched Vivasvat with shame, fell upon that sacred bed, overcome with stupor, like a creeper being broken.

3.291.28 The sharp-rayed one, having stupefied her with his radiance, entered her through yoga and established himself within her; yet the sun did not defile her. The young girl then regained consciousness.

3.292.1 Vaiśaṃpāyana said: Then a child was conceived within Pṛthā, O lord of the earth, in the tenth month of the bright fortnight, like the moon-lord in the sky.

3.292.2 That young girl, lovely-hipped, concealing the embryo out of fear of her kinsmen, bore it within herself; no one became aware of her.

3.292.3 Indeed, no other woman knew of her, except the nurse who was skilled in guarding secrets, residing in the women's quarters.

3.292.4 Then in time that one of excellent complexion gave birth to the child, still a virgin, by the grace of that god — a child of divine brilliance.

3.292.5 And just so — clad in natural armor, adorned with golden gleaming earrings, with tawny eyes and the shoulders of a bull, just like his father.

3.292.6 As soon as the child was born, that beautiful woman, after consulting with the nurse, placed him in a box that was well-lined on all sides.

3.292.7 In that box coated with beeswax, comfortable, smooth, well-covered — weeping — she set it afloat on the Aśva river.

3.292.8 Knowing full well that bearing a child while an unwed maiden was improper, yet out of love for her son, O king of kings, she lamented piteously.

3.292.9 As she was releasing the box into the waters of the Aśva river, weeping, Kuntī spoke these words — hear them.

3.292.10 May you be blessed by the beings of the atmosphere, by those of the earth, O my little son; and by the divine beings and those who move through water.

3.292.11 May your paths be auspicious and free from adversaries; and may those you encounter, O son, be of benevolent hearts.

3.292.12 May King Varuṇa, the lord of waters, protect you in the water; may Pavana, who dwells in the atmosphere and moves everywhere, protect you in the sky.

3.292.13 May your father, the sun, the foremost among the radiant ones, protect you everywhere — by whom you were given to me, O son, truly by a divine ordinance.

3.292.14 The Ādityas, Vasus, Rudras, Sādhyas, the Viśvadevas, the Maruts together with Indra, and the directions with their guardian lords—

3.292.15 — may all the gods protect you on level ground and in rough places alike. Even in a foreign land I shall recognize you by your armor.

3.292.16 Blessed is your father, the god Bhānu, the glorious Vibhāvasu, who shall behold you in the army with his divine eye.

3.292.17 Blessed is that woman who shall accept you as her son, at whose breast you, thirsting, O son, shall suckle, O god-born one.

3.292.18 What a dream must she have seen, she who shall accept as her son you — brilliant as the sun, clad in divine armor, adorned with divine earrings—

3.292.19 — with eyes long and wide as lotuses, with palms and soles glowing like copper lotuses, with a fine forehead and beautiful hair — she who shall accept you as her son.

3.292.20 Blessed will those be who shall see you, O son, crawling upon the ground, speaking indistinct babbling words, covered in dust.

3.292.21 Blessed will those be who shall again see you, O son, when you reach the bloom of youth, like a maned lion born in the forests of the Himālayas.

3.292.22 Having thus lamented in many ways, O king, Pṛthā released the box into the waters of the Aśva river at that time.

3.292.23 Weeping, afflicted with grief for her son, at midnight, lotus-eyed Pṛthā, together with her nurse, O king, longing to see her son—

3.292.24 — having released the box, fearing discovery by her father, re-entered the royal palace, then overcome with grief.

3.292.25 That box from the Aśva river went to the Carmaṇvatī river, and from the Carmaṇvatī it went to the Yamunā, and then it reached the Gaṅgā.

3.292.26 From the Gaṅgā, borne along by the waves, the child in the box approached the city of Campā in the territory of the Sutas.

3.292.27 That divine armor with the earrings, born of ambrosia, bore up the child — that divine being fashioned by fate.

3.293.1 Vaiśaṃpāyana said: At that very time, a friend of Dhṛtarāṣṭra, the charioteer known as Adhiratha, together with his wife went to the Jāhnavī (Gaṅgā).

3.293.2 His wife, O king, was unrivaled in beauty upon the earth — the greatly fortunate Rādhā by name. She had not obtained a son, and she had made every special effort for the sake of offspring.

3.293.3 She then saw a box being carried along by chance, adorned with protective charms, beautiful with decorative touches, brought to a secluded spot by the waves of the Gaṅgā.

3.293.4 That beautiful woman, out of curiosity, had it pulled in and retrieved; then she informed the charioteer Adhiratha.

3.293.5 He lifted out the box, cleared the water from nearby, opened it with implements, and saw therein a baby boy.

3.293.6 — resplendent like the young sun, clad in golden armor, radiant with a face adorned with gleaming earrings.

3.293.7 The charioteer, his eyes wide open in wonder, together with his wife, lifting the infant into his lap, spoke these words to his wife.

3.293.8 This is most wondrous, O timid one, from where I was born, O beautiful one. I believe this child of divine womb has come to us.

3.293.9 Saying 'This son has surely been given to me, who am childless, by the gods,' he gave the son to Rādhā, O lord of the earth.

3.293.10 Rādhā accepted him according to proper rites — that one of divine form, the son radiant as the interior of a lotus, the divine child endowed with glory.

3.293.11 She nurtured him properly, and he grew up full of valor. From that time on, other natural sons were also born to them.

3.293.12 Seeing that infant bearing the armor of the Vasus and golden earrings, the twice-born thereafter gave him the name Vasuṣeṇa.

3.293.13 Thus that one of immeasurable valor came to be known as the son of a charioteer — renowned as Vasuṣeṇa and also as Vrisha, the lord.

3.293.14 He, the eldest son of the charioteer, grew up with valor in Aṅga; and he was recognized by spies as Pṛthā's son, bearing divine armor.

3.293.15 The charioteer Adhiratha, seeing his son fully grown in due time, then sent him to the city named Varanasahvaya (Hāstinapura).

3.293.16 There he attended upon Droṇa in the training of bow-craft and the art of weapons, and that valorous one also formed a friendship with Duryodhana.

3.293.17 Having obtained the fourfold arsenal of weapons from Droṇa, Kṛpa, and Rāma (Paraśurāma), he became famous in the world and attained the status of the greatest archers.

3.293.18 Allying with the son of Dhṛtarāṣṭra and standing against the Pārthas, he ever desired to fight with the great-souled Phalguna (Arjuna).

3.293.19 For there was always rivalry between him and Arjuna, O lord of the people, and between Arjuna and Karṇa — from the time they first laid eyes on each other.

3.293.20 But seeing him adorned with earrings and clad in armor, and deeming him invincible in battle, Yudhiṣṭhira was greatly tormented.

3.293.21 But when Karṇa, O king of kings, stands in the water with joined palms at midday, praising the radiant sun, the day-maker—

3.293.22 There brahmins gathered around him seeking wealth; at that time there was nothing he would not give to the twice-born.

3.293.23 Then Indra, having assumed the form of a brahmin, approached him saying "Give me alms!" And Rādheya (Karṇa) replied to him, "Welcome!"

3.294.1 Vaiśaṃpāyana said: When the king of the gods arrived in the guise of a brahmin, Vrisha (Karṇa) saw him and said "Welcome!" — but he did not know the intention in his mind.

3.294.2 Then Adhirathi (Karṇa, son of Adhiratha) said to that brahmin: "Shall I give you women adorned with golden necklaces, or villages, or many herds of cattle — what shall I give you?"

3.294.3 The brahmin said: "Women with golden necklaces, and whatever else increases joy — I do not wish for such gifts here; let those be given to those who desire them."

3.294.4 "That natural armour and those earrings of yours, O sinless one — cut them off and give them to me, if you are truly committed to your vow of truthfulness."

3.294.5 "This I desire, quickly given by you, O scorcher of foes. This I consider the supreme gain among all gains."

3.294.6 Karṇa said: "Land, women, cattle, and ample provisions for many years — all this I will give you, O brahmin, but not the armour, and not the earrings."

3.294.7 Vaiśaṃpāyana said: Though Karṇa entreated him with many kinds of words, that twice-born asked for no other boon, O best of the Bhāratas.

3.294.8 Though pacified to the best of Karṇa's ability and honoured according to proper rites, that best of twice-born still desired no other boon.

3.294.9 When that best of twice-born chose no other boon, Rādheya (Karṇa) then spoke to him again, half-smiling:

3.294.10 "My natural armour, O brahmin, and these earrings born of amrita — by these I am invincible in the worlds; therefore I will not give these away."

3.294.11 "Accept from me a vast kingdom of the earth, peaceful and free from thorns — please do so, O bull among brahmins."

3.294.12 "Freed from the earrings and from the natural armour, I shall become vulnerable to my enemies, O best of twice-born."

3.294.13 When the blessed Pākaśāsana (Indra, slayer of Pāka) chose no other boon, Karṇa laughed and then spoke to him these words again:

3.294.14 "You are known to me, O lord of the gods and lord of the divine, O master — it is not right for me to give you a meaningless boon, O Śakra."

3.294.15 "For you are in truth the lord of the gods; it is you who ought to grant a boon to me, for you are the lord and creator of all beings."

3.294.16 "If I give you, O god, both the earrings and the armour, I shall become fit to be slain, and you too, O Śakra, shall be laughed at."

3.294.17 "Therefore make an exchange, O Śakra, and take the earrings and the excellent armour — grant me my desire; otherwise I shall not give them."

3.294.18 Śakra said: "I was recognised — the Sun told you before I even came to you; it is for this reason that everything was revealed to you. This is so, without doubt."

3.294.19 "So be it as you wish, dear Karṇa — choose whatever you desire, but excepting my thunderbolt, choose what you want."

3.294.20 Vaiśaṃpāyana said: Then Karṇa, greatly delighted, approached Vāsava (Indra) and, going up to the infallible Śakti weapon, chose it with a heart completely satisfied.

3.294.21 Karṇa said: "In exchange for the armour and the earrings, give me the Śakti, O Vāsava — the infallible one that slays the hosts of enemies on the battlefield."

3.294.22 Vaiśaṃpāyana said: Then Vāsava, having reflected in his mind for a moment, O protector of the earth, spoke these words to Karṇa concerning the Śakti:

3.294.23 "Give me the earrings and the body-born armour; take from me the Śakti, O Karṇa — but on this condition of mine:"

3.294.24 "The infallible one, when released from my hand, slays enemies by the hundreds and then returns to my hand after I have slain the demons."

3.294.25 "This weapon, once it reaches your hand, after slaying one powerful roaring and blazing enemy, will return to me alone, O son of a charioteer."

3.294.26 Karṇa said: "I desire to slay just one enemy in the great battle — one who roars and blazes, from whom there might be fear for me."

3.294.27 Indra said: "You will slay one roaring, powerful enemy in battle; but the one you seek — that one is protected by a great-souled being."

3.294.28 "He whom those learned in the Vedas call the Boar, the unconquered Hari, the unthinkable Nārāyaṇa — by that Kṛṣṇa he is protected."

3.294.29 Karṇa said: "Even so let it be, O blessed one — for the slaying of one hero, let me have the infallible, supreme Śakti, by which I may slay the blazing one."

3.294.30 "And I shall cut off and give you the earrings and the armour; but when my limbs are cut, may there be no ugliness upon me."

3.294.31 Indra said: "No ugliness, O Karṇa, will come upon you in any way, nor will there be wounds on your limbs — for you are one who does not desire falsehood."

3.294.32 "Such as your father's complexion is, and his radiance, O best among speakers — with that very same complexion, O Karṇa, you shall be again."

3.294.33 "If, while other weapons are available, you carelessly release the infallible one without need, she will fall back upon you yourself."

3.294.34 Karṇa said: "Only when I face the greatest danger will I release this weapon of Vāsava — as you have told me, O Śakra; this I say to you truly."

3.294.35 Vaiśaṃpāyana said: Then, having received the blazing Śakti, O lord of the people, Karṇa took up a sharp instrument and cut away all his limbs (of armour).

3.294.36 Then the gods, humans, and demons — all the hosts of Siddhas too — cried out seeing Karṇa cutting himself in this way; for truly there was in him no distress-born change of countenance.

3.294.37 Then divine kettledrums resounded; a divine shower of flowers fell abundantly, seeing Karṇa with his limbs cut by the blade — the hero among men smiling again and again.

3.294.38 Then, having cut the divine armour from his body, still wet with blood, he gave it to Vāsava; and having likewise cut off the earrings, he gave them over — by that act Karṇa became known as Vaikartana (the cutter).

3.294.39 Then Śakra, having deceived Karṇa while smiling, and having joined him to everlasting fame in the world, considered the task of the Pāṇḍavas accomplished — and thereafter flew up to heaven.

3.294.40 Hearing that Karṇa had been stripped, the sons of Dhṛtarāṣṭra were all dejected, like men whose pride was broken; but the Pārthas, dwelling in the forest, rejoiced greatly upon hearing of the plight brought upon the son of the charioteer.

3.294.41 Janamejaya said: "Where were those heroic Pāṇḍavas at the time? And from whom did they hear this welcome news? What did they do after the twelfth year had passed? Please explain all this to me, revered one."

3.294.42 Vaiśaṃpāyana said: "Having recovered Kṛṣṇā (Draupadī) and routed the Sindhu king, departing from the hermitage of Kāmyaka along with the brahmins, they had heard from Mārkaṇḍeya the ancient tales of the divine seers at length."

3.294.43 They returned with their chariots and retinue, along with all the cooks and foremost attendants; then those heroes among men went to the holy Dvaitavana forest, having endured completely the terrible forest exile.

3.295.1 Janamejaya said: "After Kṛṣṇā (Draupadī) was thus abducted and they had suffered the greatest affliction, and then recovered Kṛṣṇā, what did the Pāṇḍavas do?"

3.295.2 Vaiśaṃpāyana said: After Kṛṣṇā was thus abducted and they had suffered the greatest affliction, the steadfast king abandoned Kāmyaka along with his brothers,

3.295.3 And Yudhiṣṭhira returned again to the beautiful Dvaitavana forest, delightful with sweet roots and fruits, in the direction of the hermitage of Mārkaṇḍeya.

3.295.4 Eating fruits gathered from the protected forest, all of them eating in moderation, the Pāṇḍavas dwelt there together with Kṛṣṇā (Draupadī), O Bhārata.

3.295.5 Dwelling in Dvaitavana were the king Yudhiṣṭhira the son of Kuntī, Bhīmasena, Arjuna, and the two Pāṇḍava sons of Mādrī,

3.295.6 Striving on behalf of the brahmins, righteous in soul, firm in their vows — those scorchers of foes endured great suffering that would yield happiness in the end.

3.295.7 A brahmin, coming quickly to Ajātaśatru (Yudhiṣṭhira) seated together with his brothers in the forest, and greatly distressed, spoke these words:

3.295.8 "My fire-kindling sticks (arani), together with my fire-drill, which were hanging on a tree, became entangled in the antlers of a deer rubbing itself against it."

3.295.9 "Taking them, O king, that great deer went off in haste, running swiftly from the hermitage, leaping with great speed."

3.295.10 "Quickly follow its tracks, overtake that great deer, and bring it back so that my fire-sacrifice may not be interrupted — bring them, O Pāṇḍavas!"

3.295.11 Hearing the brahmin's words, Yudhiṣṭhira the son of Kuntī, greatly agitated, took up his bow and ran out together with his brothers.

3.295.12 All of them, armed and bearing bows, those bulls among men ran forward; striving for the sake of the brahmin, they swiftly gave chase to the deer.

3.295.13 Though those great warriors let fly karni, nalika, and naraca arrows, the Pāṇḍavas could not strike the deer even as they watched it nearby.

3.295.14 Though they strove hard, that great deer was no longer to be seen; not seeing the deer, those noble-minded ones were exhausted and overcome with sorrow.

3.295.15 Coming to a banyan tree with cool shade in the dense forest, the Pāṇḍavas, their bodies overwhelmed with hunger and thirst, sat down together.

3.295.16 As they were seated there, Nakula, distressed and full of indignation, spoke to his eldest brother, O best of the Kurus:

3.295.17 "Never in this family did dharma sink, nor did wealth become lost through sloth; unsurpassed among all beings even now — how then have we come to this peril, O king?"

3.296.1 Yudhiṣṭhira said: "There is no boundary to calamities, no fixed sign, no fixed cause; yet dharma distributes here between both merit and sin."

3.296.2 Bhīma said: "Pratikamin led Kṛṣṇā (Draupadī) to the assembly hall like a servant — I did not slay him there, and because of that we have come to this peril."

3.296.3 Arjuna said: "The words sharp enough to pierce bones spoken by the son of a charioteer (Karṇa) — I endured them though they were exceedingly sharp, and because of that we have come to this peril."

3.296.4 Sahadeva said: "When Śakuni defeated you in the dice game, O Bhārata, I did not slay him there — and because of that we have come to this peril."

3.296.5 Vaiśaṃpāyana said: Then King Yudhiṣṭhira spoke these words to Nakula: "Climb a tree, O son of Mādrī, and survey the ten directions."

3.296.6 "Look for water nearby, or trees that grow by water; for these brothers of yours, dear one, are weary and thirsty."

3.296.7 And Nakula, saying "So be it," quickly climbed a tree and, having surveyed all around, spoke to his eldest brother:

3.296.8 "I see many trees that grow near water, O king, and the calls of cranes; there is certainly water there, without doubt."

3.296.9 Then Yudhiṣṭhira the son of Kuntī, steadfast in truth, said: "Go there quickly, gentle one, and bring water without delay."

3.296.10 And Nakula, saying "So be it" by the command of his eldest brother, ran to where the water was and quickly reached it.

3.296.11 He saw the clear water surrounded by cranes and, wishing to drink, then heard a voice from the sky:

3.296.12 "Do not act rashly, dear one — this is my prior possession. First answer my questions, O son of Mādrī, and then drink and take water."

3.296.13 But Nakula, disregarding that voice and very thirsty, drank the cool water — and having drunk, he fell down dead.

3.296.14 When Nakula was long delayed, Yudhiṣṭhira the son of Kuntī spoke to his brave brother, the subduer of enemies, Sahadeva:

3.296.15 "Your elder brother Nakula is long delayed, dear Sahadeva — bring him, your full brother, and bring water yourself too."

3.296.16 Sahadeva, saying "So be it," set off in that direction and then saw his brother Nakula struck down upon the ground.

3.296.17 Scorched with grief for his brother and tormented by thirst, he rushed toward the water — and then the voice spoke to him:

3.296.18 "Do not act rashly, dear one — this is my prior possession. First answer my questions as you please, and then drink and take water."

3.296.19 Ignoring that warning, Sahadeva, overcome by thirst, drank the cool water — and having drunk, he fell down dead.

3.296.20 Then Yudhiṣṭhira, son of Kuntī, spoke to Vijaya: "Your two brothers have been gone a long time, O Bībhatsu, crusher of foes — bring them back, blessings on you, and bring water as well."

3.296.21 Thus addressed, the wise Guḍākeśa took up his bow with arrows, girded his sword, and set out toward that lake.

3.296.22 Where those two tiger-men had gone to fetch water, there Śvetavāhana saw his two brothers lying slain.

3.296.23 Seeing them as if asleep, that lion among men was filled with deep grief; the son of Kuntī raised his bow and scanned the forest all around.

3.296.24 He saw no creature anywhere in that great forest; then Savyasācī, exhausted, rushed toward the water.

3.296.25 As he rushed forward he heard a voice from the sky: "Why this haste? This water cannot be taken by force by you."

3.296.26 "O son of Kuntī, if you answer the questions I put to you, then you shall drink the water and carry it away, O Bhārata."

3.296.27 Stopped thus, Pārtha replied: "Show yourself and stop me — until you are pierced through by my arrows you will not speak so again."

3.296.28 Having spoken thus, Pārtha then poured a rain of arrows consecrated with weapon-spells upon that entire quarter, displaying his skill of hitting by sound.

3.296.29 Releasing kārṇī, nālīka, and iron-headed arrows, O bull of the Bhāratas, he showered the sky with many volleys of shafts.

3.296.30 The yakṣa said: "What is the use of this resistance, O Pārtha? Answer the questions first, then drink — if you drink without answering the questions you shall be no more."

3.296.31 Vaiśaṃpāyana said: But he, having released his unerring arrows, tormented by thirst, without answering those questions drank and fell down dead.

3.296.32 Then Yudhiṣṭhira, son of Kuntī, spoke to Bhīmasena: "Nakula, Sahadeva, and undefeated Bībhatsu —

3.296.33 — have long since gone for water and do not return, O Bhārata. Bring them back, blessings on you, and bring water yourself as well."

3.296.34 Bhīmasena agreed and set out in that direction where those tiger-men, his brothers, had been struck down.

3.296.35 Seeing them, mighty-armed Bhīma was filled with grief and tormented by thirst; he concluded that this was the deed of yakṣas or rākṣasas, and he thought: "Today I must certainly fight."

3.296.36 "I shall drink the water first," thought Pārtha Vṛkodara, and that bull among men rushed toward the water, overcome by thirst.

3.296.37 The yakṣa said: "Do not act rashly, dear one — this is my prior possession. Answer the questions first, O son of Kuntī, then drink and take water away."

3.296.38 Vaiśaṃpāyana said: Thus addressed by the yakṣa of boundless energy, Bhīma, without answering those questions, drank — and fell down dead.

3.296.39 Then the king, son of Kuntī, that bull among men, reflected deeply; the mighty-armed one rose up with a burning heart.

3.296.40 He entered the great forest, empty of human sounds, inhabited by spotted deer, boars, and birds.

3.296.41 The forest was adorned with trees of dark lustrous hues and was resonant with the humming of bees and the calls of birds — so went that man of great glory.

3.296.42 As he walked through that forest, the glorious one saw that lake, adorned with a net of golden lotuses, looking as if made by Viśvakarman himself.

3.296.43 Filled with clusters of lotuses, bordered by sindhuvāra shrubs, reeds, ketaka flowers, oleanders, and pipal trees — weary from his exertions he approached that lake and stood there, astonished at the sight.

3.297.1 Vaiśaṃpāyana said: He saw his brothers lying slain — like the world-guardians fallen when the end of an age arrives — men whose dignity rivalled that of Śakra himself.

3.297.2 He saw Arjuna with his bow and arrows scattered, slain; Bhīmasena and both twins lying motionless, their lives departed.

3.297.3 He breathed a long, hot sigh, flooded with tears of grief, and reflected in his mind: "By whom have these heroes been struck down?"

3.297.4 "There is no weapon-wound on them, nor is there any footprint here of anyone. I believe it is some great being by which my brothers have been slain. I will concentrate my mind — I will drink the water, or I will find out."

3.297.5 "Or this might be the secret work of Duryodhana, contrived by the king of Gāndhāra, that crooked-minded one who schemes without ceasing."

3.297.6 "For him, right action and wrong action are equally the same — what hero could trust that evil-minded, undisciplined soul?"

3.297.7 "Or perhaps this is the doing of that wicked one through agents working in secret," thought the mighty-armed one, turning it over many times in his mind.

3.297.8 "Yet the water does not appear to be poisoned, for the complexions of my brothers' faces are serene," he reflected.

3.297.9 "Who other than Yama at the end of an age could individually match these best of men, each one of whom possesses the strength of a flood?"

3.297.10 With this resolution he waded into that water — and as he was wading in, he heard a voice from the sky.

3.297.11 The yakṣa said: "I am a heron, a feeder on water-weeds and fish. It is by me that your younger brothers have been sent to the realm of the dead. You shall be the fifth, O prince — unless you answer my questions."

3.297.12 "Do not act rashly, dear one — this is my prior possession. Answer the questions first, O son of Kuntī, then drink and take water away."

3.297.13 Yudhiṣṭhira said: "Are you foremost among the Rudras, the Vasus, or the Maruts? I ask — who are you, O god? This was not done by Śakuni."

3.297.14 "Himavān, Pāriyātra, Vindhya, and Malaya — these four great mountains, by whose energy were they brought low to the earth?"

3.297.15 "Truly great is the deed you have done, O best of the mighty — that which gods, gandharvas, asuras, and rākṣasas together could not endure in great battle: what you have done is a supreme wonder."

3.297.16 "I do not know what you want, nor do I recognize your wish; great curiosity has arisen in me, and awe has come upon me."

3.297.17 "My heart is agitated and a fever has risen in my head because of this — therefore I ask you, O blessed one: who are you who stands here?"

3.297.18 The yakṣa said: "I am a yakṣa — blessings on you — I am not a water-dwelling bird. It is by me that all these brothers of yours of great energy have been slain."

3.297.19 Vaiśaṃpāyana said: Then, O king, having heard that terrible, harsh-syllabled speech of the yakṣa as it spoke, he advanced and stood before it.

3.297.20 He saw the yakṣa — mis-eyed, of massive body, as tall as a palm tree, blazing like fire or the sun, unapproachable, resembling a mountain —

3.297.21 — standing perched upon a dam, that bull of the Bhāratas saw it threatening him with a voice deep as a thunder-cloud, him of mighty strength.

3.297.22 The yakṣa said: "These brothers of yours, O king, were stopped by me again and again, yet they tried to take the water by force — and so they were struck down by me."

3.297.23 "Do not drink this water, O king, if you wish to preserve your life here. O Pārtha, do not act rashly — this is my prior possession. Answer the questions first, O son of Kuntī, then drink and take water away."

3.297.24 Yudhiṣṭhira said: "I do not at all contest your prior possession, O yakṣa — wise men never praise such self-assertion at will."

3.297.25 "When a man praises himself by himself, O lord, that good men do not praise. But I shall answer your questions to the best of my wisdom — ask me."

3.297.26 The yakṣa said: "What raises the sun? Who are those that move around it? What causes it to set? And in what does it abide?"

3.297.27 Yudhiṣṭhira said: "Brahman raises the sun; the gods are those that move around it; dharma causes it to set; and it abides in truth."

3.297.28 The yakṣa said: "By what does one become learned in the scriptures? By what does one attain greatness? By what does one gain a companion, O king? And by what does one become wise?"

3.297.29 Yudhiṣṭhira said: "By sacred learning one becomes learned in scriptures; by austerity one attains greatness; by steadfastness one gains a companion; and one becomes wise by serving the aged."

3.297.30 The yakṣa said: "What is the divinity of the brahmins? What is their dharma like that of the good? What is their human trait? And what is theirs that resembles the bad?"

3.297.31 Yudhiṣṭhira said: "Sacred recitation is their divinity; austerity is their trait like that of the good; death is their human condition; and slander is their trait resembling the bad."

3.297.32 The yakṣa said: "What is the divinity of the kṣatriyas? What is their dharma like that of the good? What is their human trait? And what is theirs that resembles the bad?"

3.297.33 Yudhiṣṭhira said: "Archery and weapons are their divinity; sacrifice is their trait like that of the good; fear is truly their human condition; and abandonment of the helpless is their trait resembling the bad."

3.297.34 The yakṣa said: "What one Sāman is fit for sacrifice? What one Yajus is fit for sacrifice? What one thing cuts through sacrifice? And what does sacrifice not transcend?"

3.297.35 Yudhiṣṭhira said: "Prāṇa is the Sāman fit for sacrifice; mind is the Yajus fit for sacrifice; speech alone cuts through sacrifice; and sacrifice does not transcend speech."

3.297.36 The yakṣa said: "What is best among things that fall from above? What is best among things that fall to the ground? What is best among things that stand firm? And what is best among things that speak?"

3.297.37 Yudhiṣṭhira said: "Rain is best among things that fall from above; seed is best among things that fall to the ground; cows are best among things that stand firm; and a son is best among things that speak."

3.297.38 The yakṣa said: "Who, though experiencing sense-objects, though intelligent, though honoured by the world, though regarded by all beings — who, though breathing, does not truly live?"

3.297.39 Yudhiṣṭhira said: "He who does not offer to the gods, to guests, to servants, to the ancestors, and to himself — he who does not serve these five — though breathing, does not truly live."

3.297.40 The yakṣa said: "What is heavier than the earth? What is higher than the sky? What is faster than the wind? And what is more numerous than grass?"

3.297.41 Yudhiṣṭhira said: "A mother is heavier than the earth; a father is higher than the sky; the mind is faster than the wind; and worry is more numerous among men than grass."

3.297.42 The yakṣa said: "What does not close its eyes when asleep? What does not stir when born? What has no heart? And what grows swiftly?"

3.297.43 Yudhiṣṭhira said: "A fish does not close its eyes when asleep; an egg does not stir when born; a stone has no heart; and a river grows swiftly."

3.297.44 The yakṣa said: "What is the friend of one who is abroad? What is the friend of one who stays at home? What is the friend of the sick? And what is the friend of one who is dying?"

3.297.45 Yudhiṣṭhira said: "A fellow-traveller is the friend of one abroad; a wife is the friend of one who stays at home; a physician is the friend of the sick; and charity is the friend of one who is dying."

3.297.46 The yakṣa said: "What, once born, wanders alone? What is born again and again? What is the remedy for cold? And what is the great field of sowing?"

3.297.47 Yudhiṣṭhira said: "The sun, once born, wanders alone; the moon is born again and again; fire is the remedy for cold; and the earth is the great field of sowing."

3.297.48 The yakṣa said: "What is the single word of dharma? What is the single word of fame? What is the single word of heaven? And what is the single word of happiness?"

3.297.49 Yudhiṣṭhira said: "Skill is the single word of dharma; generosity is the single word of fame; truth is the single word of heaven; and good conduct is the single word of happiness."

3.297.50 The yakṣa said: "What is the self of a man? What is his divinely-ordained friend? What is his means of livelihood? And what is his ultimate refuge?"

3.297.51 Yudhiṣṭhira said: "A son is the self of a man; a wife is his divinely-ordained friend; rain is his means of livelihood; and charity is his ultimate refuge."

3.297.52 The yakṣa said: "What is the highest among the fortunate? What is the highest among riches? What is the highest among gains? And what likewise is the highest among pleasures?"

3.297.53 Yudhiṣṭhira said: "Skill is the highest among the fortunate; learning is the highest among riches; health is the best among gains; and contentment is the highest among pleasures."

3.297.54 The yakṣa said: "What is the supreme dharma in the world? What dharma always bears fruit? By restraining what do men not grieve? And with what does alliance not decay?"

3.297.55 Yudhiṣṭhira said: "Non-cruelty is the supreme dharma; the dharma of the three Vedas always bears fruit; by restraining the mind men do not grieve; and alliance with the good does not decay."

3.297.56 The yaksha said: By giving up what does one become dear? By giving up what does one not grieve? By giving up what does one become wealthy? By giving up what does one become happy?

3.297.57 Yudhiṣṭhira said: By giving up pride one becomes dear; by giving up anger one does not grieve; by giving up desire one becomes wealthy; by giving up greed one becomes happy.

3.297.58 The yaksha said: How is a man dead? How is a kingdom dead? How is a śrāddha offering dead? How is a sacrifice dead?

3.297.59 Yudhiṣṭhira said: A poor man is dead; a kingdom without a king is dead; a śrāddha performed without a learned brahmin is dead; a sacrifice without a sacrificial fee is dead.

3.297.60 The yaksha said: What is the direction? What is called water? What is food, O Pārtha? What is poison? Tell me the proper time for a śrāddha — then drink and carry.

3.297.61 Yudhiṣṭhira said: The good are the direction; space is the water; the cow is food; supplication is poison; a brahmin is the proper time for a śrāddha — or how do you think, O yaksha?

3.297.62 The yaksha said: You have explained my questions truly, O scorcher of foes. Now tell me who is a man, and who is the person possessed of all wealth.

3.297.63 Yudhiṣṭhira said: The fame of righteous deeds touches both heaven and earth; for as long as that fame endures, so long is one called a man.

3.297.64 One to whom the pleasant and the unpleasant are equal, and likewise pleasure and pain, and who is indifferent to both past and future — that person truly possesses all wealth.

3.297.65 The yaksha said: You have defined what a man is, O king, and who the person of all wealth is. Therefore, let whichever one of your brothers you wish come back to life.

3.297.66 Yudhiṣṭhira said: This one who is dark-complexioned, red-eyed, rising like a great śāla tree, broad-chested, and long-armed — let Nakula live, O yaksha.

3.297.67 The yaksha said: This Bhīmasena is dear to you, and Arjuna is your refuge. Then why, O king, do you wish the stepbrother Nakula to live?

3.297.68 Bhīma's strength is equal to ten thousand elephants — leaving him aside, you wish Nakula to live?

3.297.69 And people say Bhīmasena is dearest to you — then by what reasoning do you wish your stepbrother to live?

3.297.70 All the Pāṇḍavas depend on Arjuna's arm-strength — leaving even Arjuna aside, you wish Nakula to live?

3.297.71 Yudhiṣṭhira said: Non-cruelty is the highest dharma — this is my conviction in the highest sense. I wish to practice non-cruelty; let Nakula live, O yaksha.

3.297.72 People know me as a king ever devoted to dharma; I shall not swerve from my own duty. Let Nakula live, O yaksha.

3.297.73 As Kuntī is to me, so is Mādrī — I make no distinction between the two mothers. I wish to treat them equally. Let Nakula live, O yaksha.

3.297.74 The yaksha said: Because for you non-cruelty is held higher than both artha and kama, therefore let all your brothers live, O bull of the Bhāratas.

3.298.1 Vaiśaṃpāyana said: Then at the yaksha's word the Pāṇḍavas rose up, and instantly all their hunger and thirst departed.

3.298.2 Yudhiṣṭhira said: I ask you, the unconquered one standing on one foot in the lake — who are you, O god? I do not take you for a yaksha.

3.298.3 Are you one of the Vasus, or one of the Rudras, or the best of the Maruts, or the wielder of the thunderbolt, the lord of the thirty gods?

3.298.4 For these brothers of mine are warriors capable of fighting hundreds of thousands — I see no means by which they could have been struck down.

3.298.5 I observe that those who have awakened have their senses at ease. Are you our friend, or are you our father?

3.298.6 The yaksha said: I am your father, dear child — Dharma himself, O gentle-yet-valiant one. I came here wishing to see you. Know me to be thus, O bull of the Bhāratas.

3.298.7 Fame, truth, self-restraint, purity, uprightness, modesty, steadiness, generosity, austerity, and chastity — these are my embodied forms.

3.298.8 Non-violence, equanimity, peace, austerity, purity, and freedom from envy — know these as my gates; for you are always dear to me.

3.298.9 By good fortune you are devoted to the five virtues; by good fortune you have conquered the six-fold path — two at the beginning, two in the middle, and two at the end relating to the other world.

3.298.10 I am Dharma; good fortune to you. I came here to test you. I am pleased by your non-cruelty; I shall grant you a boon, O sinless one.

3.298.11 Choose a boon, O best of kings, for I am the giver; O sinless one. Those persons who are devoted to me never come to an evil fate.

3.298.12 Yudhiṣṭhira said: A deer has carried off the fire-sticks of a brahmin — may his sacred fires not be lost. Let this be my first boon.

3.298.13 Dharma said: It was I who took those fire-sticks from that brahmin in the form of a deer, O son of Kuntī, in order to test you, my lord.

3.298.14 Vaiśaṃpāyana said: The lord replied "I grant it" and said further: Choose another boon; good fortune to you, O one equal to the immortals.

3.298.15 Yudhiṣṭhira said: We have spent twelve years in the forest and the thirteenth is at hand — may no men anywhere recognise us while we dwell in that year.

3.298.16 Vaiśaṃpāyana said: The lord again replied "I grant it" and further reassured the son of Kuntī, he of true valour.

3.298.17 Even if you roam this earth in your own forms, no one in the three worlds will recognise you, O Bhārata.

3.298.18 By my grace, during this thirteenth year, O upholders of the Kuru lineage, you will roam in the city of Virāṭa concealed and unrecognised.

3.298.19 Whatever form each of you desires in mind, exactly that form will each of you bear according to your will.

3.298.20 Return these fire-sticks to the brahmin; for I took them in the form of a deer in order to test you.

3.298.21 Take a third boon, my son — one that is matchless and great; for you spring from me, O king, and Vidura too has a share in me.

3.298.22 Yudhiṣṭhira said: I have seen you directly, O god of gods, the eternal one. Whatever boon you are pleased to give, that I shall accept, O father.

3.298.23 May I always conquer greed, delusion, and anger, O mighty lord, and may my mind be ever fixed on giving, austerity, and truth.

3.298.24 Dharma said: You are by nature endowed with all virtues, O Pāṇḍava. You are dharma itself, and what you have asked shall come to pass as spoken.

3.298.25 Vaiśaṃpāyana said: Having spoken thus, Dharma the lord, nourisher of the worlds, disappeared. The assembled Pāṇḍavas, those high-minded ones, then slept peacefully.

3.298.26 The heroes, all freed from fatigue, went to the hermitage and returned the fire-sticks to that brahmin ascetic.

3.298.27 This great account of the meeting between father and son, which enhances glory — a man who recites it shall have his senses conquered, be self-controlled, and enjoy a hundred years with sons and grandsons.

3.298.28 His mind shall never take pleasure in unrighteousness, in sowing discord among friends, in taking another's property, in violating another's wife, or in meanness — for those who ever recite this account.

3.299.1 Vaiśaṃpāyana said: Thus authorised by Dharma, the Pāṇḍavas of true valour, intent on living in concealment for the thirteenth year, sat together — learned men, assembled, their vows sharpened.

3.299.2 The great-souled ones, disciplined and firm in their vows, then addressed the ascetics who had been devoted to them during the forest life, with palms joined, seeking their leave for the impending residence.

3.299.3 It is known to you all how by the sons of Dhṛtarāṣṭra we were stripped of our kingdom by deceit and reduced to poverty in many ways.

3.299.4 We have lived in hardship in the forest for twelve years, and now the thirteenth year — the term of concealed residence — remains. We shall live it out in hiding; please grant us leave.

3.299.5 The wicked-souled Suyodhana, Karṇa, and Śakuni together would do us mischief if they knew, for they are our utter enemies, ever watchful and in concert with the townspeople and our own kinsmen.

3.299.6 May it come to pass that we, together with the brahmins, assembled as one, be restored to our own kingdoms, established in sovereign rule.

3.299.7 Having spoken thus, afflicted by sorrow and grief, the pure son of Dharma, King Yudhiṣṭhira, fainted, his throat choked with tears.

3.299.8 Then all the brahmins along with his brothers consoled him, and Dhaumya spoke weighty words to the king.

3.299.9 O king, you are learned, self-restrained, true to your pledges, and master of your senses — men of this kind do not lose heart in any adversity.

3.299.10 Even the gods have suffered adversities, and the great-souled ones have many times lived in concealment in various places for the purpose of subduing their enemies.

3.299.11 Indra, reaching the Niṣāda lands and dwelling concealed in a mountain hermitage, accomplished the work of subduing the strength of enemies.

3.299.12 Viṣṇu, taking the form of a horse-head and dwelling in Aditi's womb for a long time unrecognised, did so for the purpose of slaying the daityas.

3.299.13 Taking the form of a dwarf, concealed in a brahmin's guise, he took the kingdom from Bali by his strides — that too you have heard.

3.299.14 What the brahmin-sage Aurva accomplished while dwelling concealed in a thigh — all of that, dear child, you have heard.

3.299.15 And what Hari accomplished while concealed, entering Indra's thunderbolt for the subduing of Vṛtra, O knower of dharma — that too you have heard.

3.299.16 And what Agni the fire-god accomplished for the gods while entering the waters and dwelling concealed — all of that you have heard.

3.299.17 Thus by Vivasvat too, dear child, of supreme splendour dwelling concealed on the earth, all enemies everywhere were utterly consumed.

3.299.18 And by Viṣṇu, dwelling in Daśaratha's house, the ten-necked one was slain, concealed and of terrible deeds in battle.

3.299.19 Thus these great-souled ones, concealed here and there, conquered their enemies in battle — and so too shall you conquer.

3.299.20 Thus the knower of dharma, fully consoled by Dhaumya's words, by the wisdom of the scriptures and by his own wisdom, Yudhiṣṭhira did not waver.

3.299.21 Then the long-armed Bhīmasena of great strength, the best among the strong, spoke to the king, cheering him with his words.

3.299.22 Out of deference to you, O great king, and by the dharma-guided wisdom of the Gāṇḍīva-bowman, nothing rash has been done.

3.299.23 Sahadeva and Nakula were always restrained by me — though capable of destroying those enemies, those two destroyers of foes of terrible might.

3.299.24 We shall not abandon that undertaking in which you engage us. Let your lordship arrange everything; we shall swiftly conquer the enemies.

3.299.25 When Bhīmasena had spoken thus, the brahmins pronounced supreme blessings, took their leave of the Bhāratas, and each departed to his own home.

3.299.26 All the foremost knowers of the Vedas, the ascetics and sages, having pronounced blessings duly and wishing to see them again, departed.

3.299.27 Then those five wise Pāṇḍava heroes, together with Dhaumya and taking Kṛṣṇa along, rose and departed, O Bhārata.

3.299.28 Having traveled only a krosa from that region due to a certain sign, those tigers among men, on the morrow, made themselves ready for the life of concealment.

3.299.29 All were separately versed in the treatises, all were skilled in counsel, all knew the proper times for alliance and war — they sat together in council.