Parva 14

14.1.1 Vaiśaṃpāyana said: Putting King Dhṛtarāṣṭra before him, once the water-offerings had been made, the mighty-armed Yudhiṣṭhira, his senses confounded with grief, climbed up from the river.

14.1.2 And having ascended, the lord of the earth, his eyes brimming with tears, fell upon the bank of the Gaṅgā like an elephant struck down by a hunter.

14.1.3 As he sank down, Bhīma, urged on by Kṛṣṇa, took hold of him; and Kṛṣṇa, crusher of hostile armies, said to him, "Do not act so."

14.1.4 Anguished, fallen to the ground, sighing again and again, O king, the Pāṇḍavas beheld the righteous-souled Yudhiṣṭhira.

14.1.5 Seeing the lord of men downcast in heart and drained of his strength, the Pāṇḍavas, overcome anew with sorrow, sat down beside him.

14.1.6 And King Dhṛtarāṣṭra, the mighty-armed, the deeply wise, seated near him, spoke these words to the one tormented by overwhelming grief.

14.1.7 "Rise, O tiger among the Kurus, and do the task that comes next. By the law of the warrior, O Kauravya, this earth has been won by you.

14.1.8 Enjoy it together with your brothers and your friends, O lord of men. I see nothing here for you to mourn, O best of those who uphold the law.

14.1.9 It is I who must mourn, and Gāndhārī too, O lord of peoples, bereft of our sons and our kingdom, like one whose wealth was won only in a dream.

14.1.10 Having failed to heed the words of deepest meaning spoken by the great-souled Vidura, who sought my good, I, fool that I am, now burn with regret.

14.1.11 Long ago that righteous-souled one of divine sight told me: 'Through Duryodhana's transgression your whole line will perish.'

14.1.12 'If you wish well-being, O king, for your line and for yourself, let this evil-natured, dull-witted prince Suyodhana be put to death.

14.1.13 Let neither Karṇa nor Śakuni so much as set eyes on him ever again; vigilant, forbid even their gathering for the dicing.'

14.1.14 'Consecrate as king the righteous-souled Yudhiṣṭhira; self-controlled, he will guard this earth in accordance with the law.'

14.1.15 'But if you will not have Kuntī's son Yudhiṣṭhira for king, then become the very pivot yourself and take up the kingdom, O prince.'

14.1.16 'Bearing yourself with even regard toward all beings, O ruler of men, let all your kinsmen live under your protection, O increaser of your kin.'

14.1.17 Though far-seeing Vidura spoke thus, O son of Kuntī, I, with my mind turned to vanity, followed the wicked Duryodhana.

14.1.18 For not having listened to that hero's gentle words, I have reaped a great misery as their fruit, and am sunk in an ocean of sorrow.

14.1.19 For your two parents here are aged, O king, and you see us both stricken with grief; yet I see nothing for which you should mourn, O lord of men."

14.2.1 Vaiśaṃpāyana said: Thus addressed by the wise King Dhṛtarāṣṭra, the sagacious one fell silent; and then Keśava spoke to him.

14.2.2 "Grief nursed too greatly in the heart, O lord of men, scorches even the ancestors long departed before him.

14.2.3 Offer sacrifice with many and varied rites, with ample priestly fees; gratify the gods with soma, and the fathers too with the ancestral oblation.

14.2.4 For one such as you, O great of intellect, this present grief is not fitting; what is to be known you have known, and what was to be done you have done.

14.2.5 You have heard the duties of kings from Bhīṣma, the son of the Bhāgīrathī, and likewise from Kṛṣṇa Dvaipāyana, from Nārada, and from Vidura.

14.2.6 You should not follow this course that befits the deluded; take up rather the way of your fathers and forefathers, and bear the yoke of rule.

14.2.7 For the warrior, joined with glory, attains heaven beyond doubt; and not one among the brave was slain here with his back turned.

14.2.8 Cast off your sorrow, O great king, for what was to be has come to pass thus; those slain by you in this battle can never be seen again.

14.2.9 Having said this much to the Dharma-king Yudhiṣṭhira, the mighty-splendored Govinda fell silent; and Yudhiṣṭhira answered him.

14.2.10 "Govinda, the love you bear me is well known to me; with friendship and affection you have ever shown me your tender care.

14.2.11 And it would be the greatest of kindnesses to me, O wielder of the discus and the mace, O glorious giver of every joy, if with a willing heart you did all this.

14.2.12 If only you would grant me leave to go to the forest of penance; for I see no peace, having caused the death of our grandfather, and of Karṇa, that tiger among men who never fled from battle.

14.2.13 By what deed I might be freed from this cruel act, O tamer of foes—ordain that deed for me here, by which my mind may be made clean."

14.2.14 To him who spoke thus, Vyāsa, knower of the law, of vast splendor, then spoke—comforting him with auspicious words full of meaning:

14.2.15 "Your understanding is unformed, my child; through childishness you are bewildered once again. Are we all to keep babbling into the empty air, over and over?

14.2.16 Known to you are the duties of the warrior, whose livelihood is in war; a king who has acted as ordained is not bound by the fetters of guilt.

14.2.17 And the entire doctrine of liberation you have heard truly as it is; more than once I myself have severed your doubts that spring from desire.

14.2.18 Faithless, dull of wit, your memory clearly gone astray—do not be so; such ignorance as this is not worthy of you.

14.2.19 All the rites of expiation are known to you, O sinless one; all the laws of war and all the laws of giving you have heard.

14.2.20 How is it that you, knower of all laws, master of all the sacred lore, are bewildered yet again as though from ignorance, O Bhārata?"

14.3.1 Vyāsa said: Yudhiṣṭhira, your discernment is not sound—such is my judgment. For no mortal of his own accord, master of himself, performs his deeds.

14.3.2 Appointed by the Lord, this man does the good and the evil; the person performs the deed—what cause for lamentation is there in that?

14.3.3 And if in the end you deem yourself a doer of evil, then hear how the evil may be drawn away from you, O Bhārata.

14.3.4 By austerities, by sacrifices, and by giving, O Yudhiṣṭhira, those men who have done evil deeds forever cross beyond them.

14.3.5 By sacrifice, by penance, and by giving, O ruler of men, O tiger among kings, are men who have done ill deeds made pure.

14.3.6 Both the Asuras and the gods, those great-souled ones, strive to perform the rite of sacrifice for the sake of merit; therefore sacrifices are the surest refuge.

14.3.7 It was through sacrifices that the great-souled gods became supreme; and then the gods, rich in rites, overpowered the Dānavas.

14.3.8 The Rājasūya and the Aśvamedha, the Sarvamedha, O Bhārata, and the Naramedha too—offer them, O king, O Yudhiṣṭhira.

14.3.9 Sacrifice with the horse-sacrifice, duly performed and richly endowed with priestly fees, with abundance of choice food and treasure, as Rāma the son of Daśaratha did.

14.3.10 And as did King Bharata, son of Duḥṣanta, lord of the earth, the son of Śakuntalā, of mighty valor, your own ancient forefather.

14.3.11 Yudhiṣṭhira said: Beyond doubt the horse-sacrifice would purify even the whole earth; yet I have a certain thought, which you ought to hear here.

14.3.12 Having wrought this vast slaughter of my kinsmen, O best of the twice-born, I cannot bring myself to give even a small gift—and treasure I have none.

14.3.13 Nor can I bring myself to beg wealth of these wretched children, these sons of kings still bleeding from fresh wounds and dwelling in distress.

14.3.14 Having myself laid the earth waste, O most excellent of the twice-born, how shall I levy tribute for the sake of sacrifice from those given over to grief?

14.3.15 Through Duryodhana's transgression the earth and the lords of the earth have perished, fastening upon us an enduring infamy, O best of sages.

14.3.16 By Duryodhana the earth was wasted for the sake of wealth, and that treasury of the evil-minded son of Dhṛtarāṣṭra is itself emptied away.

14.3.17 And in this rite the earth itself is the sacrificial fee—such is the ordinance of the first and highest order, beheld by the learned; any departure from it is a lesser prescription.

14.3.18 And I have no wish to make any substitute for it, O you whose wealth is penance; in this, O blessed one, you ought to render me your full counsel.

14.3.19 Vaiśaṃpāyana said: Thus addressed by the son of Pṛthā, Kṛṣṇa Dvaipāyana then, having pondered a moment, spoke to the Dharma-king.

14.3.20 "There is treasure, O Pārtha, lying in the Himavat mountain, left behind by the brāhmaṇas at the sacrifice of King Marutta. Bring that, O son of Kuntī; it will be sufficient."

14.3.21 Yudhiṣṭhira said: How was that treasure heaped up at the sacrifice of Marutta, and in what age did that king come to be, O best of speakers?

14.3.22 Vyāsa said: If you wish to hear, O Pārtha, listen concerning King Karaṃdhama, and in what age that mighty and greatly wealthy king lived.

14.4.1 Yudhiṣṭhira said: I long to hear, O knower of the law, the full recital of that royal seer; O Dvaipāyana, tell me the tale of Marutta, O sinless one.

14.4.2 Vyāsa said: In the Kṛta age of old there was Manu, the lord who bore the rod of rule; his son was a great archer renowned by the name Prajāti.

14.4.3 Prajāti's son was the one widely known as Kṣupa; and Kṣupa's son was Ikṣvāku, who became a guardian of the earth and a sovereign lord.

14.4.4 He had a hundred sons, O king, supremely righteous; and Ikṣvāku the lord made every one of them a guardian of the earth.

14.4.5 The eldest of them was Viṃśa, a paragon among bowmen; and Viṃśa's noble son was named Viviṃśa, O Bhārata.

14.4.6 Viviṃśa had sons, O king, fifteen in number, all valiant with the bow, devoted to the brāhmaṇas, and speakers of the truth.

14.4.7 Given to the law of giving, virtuous, and ever sweet of speech; the eldest among them was Khanīnetra, and he oppressed them all.

14.4.8 But Khanīnetra, valiant though he was, having won the kingdom free of thorns, could not keep it; the people did not give him their love.

14.4.9 And casting him aside, that realm consecrated his son Suvarcas, O lord of kings, and then there was rejoicing.

14.4.10 Beholding his father's misdeed and his expulsion from the kingdom, he, self-restrained, conducted himself in the wish to do good to the people.

14.4.11 Devoted to the brāhmaṇas, truthful, pure, endowed with calm and self-mastery—and the people gave their love to that high-minded one, ever steadfast in the law.

14.4.12 As he held to the path of righteousness, his treasury and his forces wasted away; and the neighboring kings, his treasury now drained, beset him on every side.

14.4.13 Hard-pressed by the many, his treasury spent and his forces gone, the king fell into the deepest distress, together with his servants and his city.

14.4.14 Yet in his utter ruin they could not bring themselves to forsake him, for that king was right in his conduct and ever steadfast in the law, O Yudhiṣṭhira.

14.4.15 But when that king with his city had come to the utmost distress, then he blew upon his hand, and from it an army sprang into being.

14.4.16 Then he conquered all those bordering kings; and for this reason, O king, he became renowned as Karaṃdhama.

14.4.17 His son Kāraṃdhama was born at the dawn of the Tretā age, no less than Indra, glorious, and hard for even the gods to conquer.

14.4.18 In his sway all the guardians of the earth then abided; for he became their sovereign emperor, by his conduct and by his might.

14.4.19 His name was Avikṣit, righteous of soul, the equal of Indra in valor; devoted to sacrifice, delighting in rites, steadfast, and master of his senses.

14.4.20 In radiance he was the equal of the sun, in forbearance the equal of the earth, in wisdom the equal of Bṛhaspati, and steadfast as the Himālaya.

14.4.21 By deed, by thought, by word, by self-restraint and by tranquillity, that lord of the earth won the hearts of his subjects.

14.4.22 That mighty king performed a hundred horse-sacrifices according to the rites, and the learned lord Aṅgiras himself officiated as his priest.

14.4.23 His son surpassed his father in excellence—Marutta by name, knower of dharma, a world-emperor of great renown.

14.4.24 With the strength of ten thousand elephants, like a second Viṣṇu in the flesh, that righteous one, intent upon sacrifice, had vessels of gold, gleaming and pure, fashioned by the thousand.

14.4.25 Going to Mount Meru, on the northern slope of the Himālaya, where lies its vast golden base, he performed his rite.

14.4.26 There the goldsmiths, whose number none could reckon, fashioned the fire-pits and the dishes, the pots and the seats.

14.4.27 Close by it the sacrificial enclosure was raised, and there that righteous lord of the earth, King Marutta, performed the rite according to the ordinance, attended by all the guardians of his people.

14.5.1 Yudhiṣṭhira said: How great was the valour of that king, O best of speakers, and how, O brāhmaṇa, did he come to possess such an abundance of gold?

14.5.2 And where, blessed one, does that wealth now abide, and how, O treasury of austerities, might we be able to obtain it?

14.5.3 Vyāsa said: Both the Asuras and the gods, my son, were the numerous offspring of Dakṣa Prajāpati, and they contended against one another.

14.5.4 Likewise the two sons of Aṅgiras were equal in their vows: Bṛhaspati of vast splendour, and Saṃvarta, rich in austerity.

14.5.5 These two, O king, dwelt apart, rivals to each other, and Bṛhaspati harassed Saṃvarta again and again.

14.5.6 Being thus ever harassed by his elder brother, O Bhārata, he cast off his possessions, went clad only in the sky, and chose to dwell in the forest.

14.5.7 Now Vāsava, having conquered and slain all the Asuras and attained the lordship of Indra over the worlds, chose as his household priest the eldest son of Aṅgiras, Bṛhaspati, foremost of brāhmaṇas.

14.5.8 Now the patron of Aṅgiras in earlier days had been King Karaṃdhama, unrivalled in the world in valour, in conduct, and in might—blazing with energy like Śatakratu, righteous of soul, firm in his vows.

14.5.9 His mounts and his warriors and his manifold treasures, O king, came into being by his very thought, by the breath of his mouth alone.

14.5.10 By his virtues that ruler of men brought all kings under his sway, and having lived out the span he desired, he ascended to heaven in his own body.

14.5.11 His son was a knower of dharma like Yayāti—Avikṣit by name, slayer of foes, who brought the earth under his rule; in prowess and in virtue that king was as a father to his people.

14.5.12 His son was the valiant Marutta, the equal of Vāsava, and to him the sea-girdled earth was devoted.

14.5.13 That king ever contended with the lord of the gods, and Vāsava too contended with Marutta, O delight of Pāṇḍu.

14.5.14 Pure and full of virtue was Marutta, lord of the earth, whom Śakra, strive as he might, could not surpass.

14.5.15 Unable to outdo him, the bay-horsed god, together with the gods, summoned Bṛhaspati and spoke these words.

14.5.16 O Bṛhaspati, if you would do what is dear to me, then by no means perform for Marutta any rite—neither for the gods nor for the ancestors.

14.5.17 For I alone, O Bṛhaspati, have attained the lordship of Indra over the gods in the three worlds, while Marutta is but a lord of the earth.

14.5.18 How, O brāhmaṇa, having served as priest for the immortal lord of the gods, could you without scruple serve as priest for Marutta, who is subject to death?

14.5.19 Choose, then—good fortune to you—either me or Marutta the king; forsake Marutta and attend upon me as you please.

14.5.20 Thus addressed by the king of the gods, O Kauravya, Bṛhaspati reflected for a moment and then spoke to the lord of the gods.

14.5.21 You are the lord of all beings; upon you the worlds rest; you are the slayer of Namuci, of Viśvarūpa, and of Bala.

14.5.22 You alone, O hero, have won for the gods the highest splendour; you uphold the earth and the heavens forever, O destroyer of Bala.

14.5.23 Having held the priesthood for you, O lord of the hosts of gods, how should I serve as priest for the mortal Marutta, O chastiser of Pāka?

14.5.24 Be reassured, O lord of the gods: never for a mortal shall I take up the sacrificial ladle at any rite. Hear, too, this word of mine.

14.5.25 Sooner would fire become water, sooner would the earth turn upside down, sooner would the sun give no light, than my pledged word should waver.

14.5.26 Hearing the words of Bṛhaspati, Śakra, his jealousy gone, praised him and then entered his own abode.

14.6.1 Vyāsa said: On this they also relate this ancient tale, the dialogue of Bṛhaspati and Marutta, O Bhārata.

14.6.2 When King Marutta heard of the compact that the son of Aṅgiras had made with the king of the gods, he then gave way to wrath.

14.6.3 Resolving in his mind upon a sacrifice, the grandson of Karaṃdhama, eloquent of speech, approached Bṛhaspati and spoke these words.

14.6.4 Blessed one, treasury of austerities, the agreement for a sacrifice that I once came and made at your word, O teacher—

14.6.5 that rite I now wish to perform, and my materials are gathered. I am your patron, good sir; take it up, then, and conduct it.

14.6.6 Bṛhaspati said: I do not wish to officiate for you, O lord of the earth; I have been chosen by the king of the gods, and I have given him my pledge.

14.6.7 Marutta said: I am your patrimony, your own field, and I hold you in the highest regard. I have not become unworthy to be served; attend, then, to one who attends upon you.

14.6.8 Bṛhaspati said: Having officiated for an immortal, I will not officiate for a mortal man. Go, Marutta, or stay—from today I have given up the priestly office for you.

14.6.9 Today I will not be your priest. Choose, O mighty-armed one, whatever preceptor you wish, one who will perform your sacrifice for you.

14.6.10 Vyāsa said: Thus addressed, King Marutta was abashed, and as he came back, troubled, he met Nārada upon the road.

14.6.11 Meeting with the divine sage Nārada, the king stood before him with joined palms in due form, and Nārada then spoke to him.

14.6.12 O royal sage, you do not seem glad. Is all well with you, sinless one? Where have you been, and whence has this cause of distress come upon you?

14.6.13 If it is fit for me to hear, O king, tell me, O bull among rulers; I will dispel your grief by every effort, O lord of men.

14.6.14 Thus addressed by the great sage Nārada, Marutta laid before him all of it—the rebuff he had suffered from his preceptor.

14.6.15 I went to the son of Aṅgiras, Bṛhaspati, the teacher of the gods, to see him as my officiating priest for a sacrifice, and he did not welcome me.

14.6.16 Rejected by him, I now have no wish to live; forsaken by my teacher, I am disgraced, O Nārada.

14.6.17 Thus addressed by the king, Nārada answered the son of Avikṣit, O great king, reviving him, as it were, with his words.

14.6.18 O king, there is a son of Aṅgiras, Saṃvarta by name, a righteous man, who roams about in every direction, clad only in the sky, bewildering the folk.

14.6.19 Go to him, if Bṛhaspati does not wish to be your priest; pleased with you, O great king, Saṃvarta will perform your sacrifice.

14.6.20 Marutta said: I am brought back to life by these words of yours, O Nārada. Where might I find Saṃvarta? Tell me, O best of speakers.

14.6.21 And how should I conduct myself toward him, so that he may not forsake me? For if he too rejects me, I shall have no will to live.

14.6.22 Nārada said: Wearing the guise of a madman, he wanders about at his ease, but he frequents the city of Vārāṇasī again and again.

14.6.23 Going to the gate of that city, set down a corpse somewhere; he who, on seeing it, turns back—that, O lord of the earth, is Saṃvarta.

14.6.24 Follow him from behind wherever that mighty one goes; coming upon him in a solitary place, with joined palms take refuge with him.

14.6.25 If he should ask you, 'By whom was I made known to you?'—then answer, 'By Nārada,' as one stricken with grief, O slayer of foes.

14.6.26 And if he should question you out of a desire to come to me, then tell him without hesitation that I have entered the fire.

14.6.27 Vyāsa said: Promising 'So be it,' and honouring Nārada, and taking his leave, the royal sage set out for the city of Vārāṇasī.

14.6.28 Coming there, that man of great renown, mindful of Nārada's words, set down a corpse at the gate of the city, just as he had been told.

14.6.29 At that very moment the brāhmaṇa entered the city gate; then, on seeing the corpse, he turned back at once.

14.6.30 Marking that he had turned back, the king, son of Avikṣit, followed him from behind with joined palms, to win over Saṃvarta.

14.6.31 Seeing the king in a deserted place, he pelted him with dust and mud and phlegm and spittle.

14.6.32 Yet though thus tormented by Saṃvarta, the lord of the earth still followed that sage, with joined palms, seeking to win his grace.

14.6.33 Then Saṃvarta, having turned and grown weary, sat down, coming to a many-branched banyan tree of cool shade.

14.7.1 Saṃvarta said: How came you to know me, and by whom was I made known to you? Tell me this truly, if you desire my favour.

14.7.2 If you speak the truth, all your heart's desires shall be fulfilled; but if you speak falsely, your head shall burst into seven pieces.

14.7.3 Marutta said: It was by Nārada, as he wandered upon the road, that you were made known to me—'He is the son of your preceptor'—and therefore my joy in you is the greatest.

14.7.4 Saṃvarta said: This is true that you say; he knows me as a performer of sacrifices. Tell me this one thing: where is Nārada now?

14.7.5 Marutta said: That best of divine sages, having told me of you, then gave me his leave and entered the bearer of oblations, the fire.

14.7.6 Vyāsa said: Hearing this from the king, Saṃvarta, with the highest delight, then said, 'So much for him could I also do.'

14.7.7 Then, like a madman, the brāhmaṇa, as if rebuking Marutta with harsh words, O king, spoke to him again and again.

14.7.8 Wind-mad as I am, swayed only by my own whim, and thus disfigured in form—how do you wish me to serve as your priest?

14.7.9 My brother is competent and honoured by Vāsava, and he stands ready in the priestly office; have your rites performed by him.

14.7.10 My own house, and all my patrons, and the household deities, my elder brother has seized; this body alone is left to me, cast off.

14.7.11 Without his leave, O son of Avikṣit, never in any way could I serve as your priest, for he is most worthy of my reverence.

14.7.12 So go you to Bṛhaspati, and having obtained his leave, return; then I will officiate for you, if you wish to perform the sacrifice.

14.7.13 Marutta said: I went to Bṛhaspati already, O Saṃvarta—hear this: he does not wish me for his patron, being forbidden by Vāsava.

14.7.14 Having found in me an immortal as your sacrificer, O seer, do not perform the rites for a mortal — for Marutta, who is bound by the law of mortals and afflicted.

14.7.15 That king is forever contending with me, O brahmin. And when your brother, the slayer of Bala and Vṛtra, was thus addressed, he answered, "So be it."

14.7.16 Though I came to him with affection, he does not wish to treat me as his sacrificer, having taken refuge with the king of the gods — know this, O bull among sages.

14.7.17 Therefore I wish to have you officiate at my sacrifice, even at the cost of all I possess. I long to surpass Vāsava through the merits you would bring about.

14.7.18 For my mind is not inclined, O brahmin, to go to Bṛhaspati: I was rejected by him, though I had done him no wrong.

14.7.19 Saṃvarta said: All this you desire to accomplish at will rests firmly upon you — if, O king, you carry out every one of my intentions.

14.7.20 For when I officiate at your sacrifice, both Bṛhaspati and Purandara will hate you, inflamed with wrath. To this one thing you must steel yourself.

14.7.21 How will you remain steadfast in this? Make yourself free of doubt — lest, enraged, I now reduce you to ashes together with your kinsmen.

14.7.22 Marutta said: As long as the thousand-rayed sun shall burn, and as long as the mountains shall stand — for that long may I gain no worlds, if ever I abandon our compact.

14.7.23 And may I never attain a wholesome understanding here, whether in true knowledge or in worldly matters, if ever I abandon our compact.

14.7.24 Saṃvarta said: O son of Avikṣit, let an auspicious resolve settle upon your undertakings, for my own intent to officiate for you, O king, stands likewise firm.

14.7.25 And I shall provide for you, O king, an inexhaustible store of the finest wealth, by which you shall overcome the gods together with the gandharvas, and Śakra as well.

14.7.26 My mind, however, is not set upon wealth, nor again upon those for whom I officiate; rather, I wish to do what displeases both my brother and Indra.

14.7.27 And I shall surely bring you to equality even with Indra, and I shall do what pleases you — this I tell you in truth.

14.8.1 Saṃvarta said: On the back of Mount Himavat there is a mountain named Muñjavān, where the blessed lord, the consort of Umā, ever practises his austerities.

14.8.2 Among the roots of the great trees, in the chasms and on the peaks, in the caverns of that king of mountains, he dwells as he wills and at his ease.

14.8.3 There the blessed Maheśvara, bearer of the trident, of mighty splendour, abides forever with Umā for his companion, surrounded by hosts of varied beings.

14.8.4 There are the Rudras and the Sādhyas, the Viśvedevas and the Vasus too, and Yama and Varuṇa, and Kubera with his retinue.

14.8.5 And there are the spirits and the piśācas, the Nāsatyas, the two Aśvins, the gandharvas and apsarases, the yakṣas, and the divine seers as well.

14.8.6 The Ādityas and the Maruts, and the yātudhānas in their every kind, all wait upon the great-souled, many-formed consort of Umā.

14.8.7 There the blessed lord takes his delight among the followers of Kubera — deformed beings of misshapen aspect, sporting about him, O lord of earth — and blazing with glory he is seen, radiant as the rising sun.

14.8.8 His form cannot be seen, nor in any way his shape made out or described by any ordinary creatures whose eyes are but of flesh.

14.8.9 There is no heat there nor cold, no wind nor sun, no old age, neither hunger nor thirst, no death and no fear, O king.

14.8.10 On all the slopes of that mountain, O best of conquerors, are veins of gold, gleaming like the rays of the sun.

14.8.11 These are guarded by Kubera's companions with weapons upraised, who wish, O king, to do what pleases the great-souled Kubera.

14.8.12 Having made obeisance to that blessed one — to Śarva the ordainer, to Rudra, to the blue-throated, to the fair-formed, to the radiant —

14.8.13 to the wearer of matted locks, to the terrible, to the tawny-eyed and the granter of boons, to the three-eyed, to the breaker of Pūṣan's teeth, to the dwarfish and to Śiva,

14.8.14 to the deathly one, to him whose hair is unrevealed, to the well-conducted and to Śaṃkara, to the giver of peace, to the green-eyed, to the unmoving pillar and to the Person,

14.8.15 to the tawny-haired, to the shaven-headed, to the lean one and to the deliverer, to the sun-like, to the holy ford, to the god of gods, to the swift one,

14.8.16 to the turbaned, to the fair-faced, to the thousand-eyed, to the bountiful, to the mountain-dweller, to the tranquil, to the ascetic clad in rags,

14.8.17 to him whose staff is of bilva-wood, to the perfected, to the bearer of every rod of chastisement, to the great hunter of beasts, to the wielder of the bow, and to Bhava,

14.8.18 to the excellent, to the gentle-faced, to him whose hand holds the sacrificial beast, to the rainer of blessings, to the golden-armed, O king, to the fierce, to the lord of the quarters,

14.8.19 and to the lord of creatures, to the lord of beings likewise, to the bull, to the devotee of the Mothers, to the leader of armies and to the one in the midst,

14.8.20 to him whose hand holds the sacrificial ladle, to the lord, to the bowman and to Bhārgava, to the unborn, to the dark-eyed, and to the one of unsymmetrical eyes,

14.8.21 to the sharp-fanged, to the keen, to him whose mouth is the universal fire, to the greatly resplendent, to the bodiless, to the all-bodied, to the lord of progeny,

14.8.22 and to the lord of the seed of life, to the broad one, to him clad in a hide, to the wearer of the garland of skulls, and ever to the gold-crowned one,

14.8.23 to Mahādeva, to the dark one, to the three-eyed and to the sinless, to the wrathful, to the cruel, to the gentle, to the strong-armed,

14.8.24 to the rod-bearer, to the practiser of fierce austerity and likewise to him of cruel deeds, to the thousand-headed and to the thousand-footed — obeisance to him whose form is the svadhā offering, to the many-formed, to the fanged one.

14.8.25 To the bearer of the Pināka bow, to Mahādeva, to the great yogin, to the imperishable, to him whose hand holds the trident, to the granter of boons, to the three-eyed, to the lord of the world,

14.8.26 to the destroyer of the three cities, to the three-eyed, to the lord of the three worlds, to the mighty in vigour, to the source of all beings, to the sustainer, to the upholder of the earth,

14.8.27 to Īśāna, to Śaṃkara, to the All, to Śiva, to the lord of the universe, to Bhava, to the consort of Umā, to the lord of creatures, to the all-formed, to Maheśvara,

14.8.28 to the one of unsymmetrical eyes, to the ten-armed, to him whose banner bears the bull, to the fierce, to the unmoving, to Śiva, to the terrible, to Śarva, to the lord of Gaurī, to the Lord,

14.8.29 to the blue-throated, to the unborn, to the bright, to the broad, to the mighty remover, to Hara, to the all-formed, to the one of unsymmetrical eyes, to the many-formed consort of Umā —

14.8.30 having bowed your head to the god, to Hara who burned away the body of the Bodiless One, go for refuge to the refuge-giving Mahādeva, the four-faced.

14.8.31 Having thus made obeisance to that swift and great-souled Mahādeva, O lord of the earth, you shall obtain that gold. Let your men go there to fetch the gold.

14.8.32 Vyāsa said: Thus addressed, the son of Kāraṃdhama did as he was bidden. Then he made every preparation for the sacrifice on a superhuman scale, and the craftsmen there fashioned vessels of gold.

14.8.33 But Bṛhaspati, hearing of the prosperity of King Marutta, which surpassed even that of the gods, was sorely tormented.

14.8.34 Tormented thus, he grew utterly pale and wasted, thinking, "Saṃvarta, grown rich, will become my rival."

14.8.35 Hearing that Bṛhaspati was grievously distressed, the king of the gods, surrounded by the immortals, went to him and then spoke these words.

14.9.1 Indra said: Do you sleep in comfort, O Bṛhaspati? Are your attendants agreeable to you? Do you wish well to the gods, O brahmin? And do the gods watch over you?

14.9.2 Bṛhaspati said: I lie in comfort upon my couch, O great Indra; my attendants are indeed agreeable to me; I wish well to the gods, O Śakra; and the gods guard me right closely.

14.9.3 Indra said: Whence then this grief of mind or of body? Why are you today so pale and wan? Tell me of it, O brahmin, that I may slay all those who cause you this sorrow.

14.9.4 Bṛhaspati said: They say, O Maghavan, that Marutta is about to sacrifice with a great rite of bountiful fees; and I have heard that Saṃvarta is to officiate for him. This I wish: that he should not officiate for him.

14.9.5 Indra said: You have been granted all your desires, O brahmin, you who counsel the gods as their chaplain; and both birth and death have been transcended by you. What, then, can Saṃvarta do to you today, O brahmin?

14.9.6 Bṛhaspati said: Even now, having driven back the asuras with the gods, you still seek to slay them along with their kindred. Wherever you behold one grown prosperous, there is the sorrow of it — that a rival should flourish.

14.9.7 For this reason, O lord of the gods, my color has faded: my rival grows in power. Hearing this, O Maghavan, restrain by every means either Saṃvarta or King Marutta.

14.9.8 Indra said: Come, go forth as my envoy, O Jātavedas, to deliver Bṛhaspati over to Marutta, saying: "This Bṛhaspati shall officiate at your sacrifice, and shall likewise make you immortal."

14.9.9 Agni said: Here I go today as your envoy, O Śakra, to deliver Bṛhaspati over to Marutta — to make the word of the much-invoked one come true, and wishing to do honor to Bṛhaspati.

14.9.10 Vyāsa said: Then the great-souled, smoke-bannered one set forth, crushing the great trees and the creepers, moving at will about the edge of the snow, swifter than the wind that outstrips the very wood, and roaring.

14.9.11 Marutta said: A marvel I behold today — Fire come hither in bodily form! Bring forth a seat, water, an offering for the feet, and a cow, O sage.

14.9.12 Agni said: I welcome your seat, your water, your offering for the feet, O sinless one; but know that I have come as an envoy, dispatched by Indra.

14.9.13 Marutta said: Is the glorious king of the gods well and content? Is he pleased with us, O smoke-bannered one? Are the gods duly under his sway? Tell me all of it in full, O god.

14.9.14 Agni said: Śakra is most exceedingly content, O lord of kings, and he desires an undying friendship with you. All the gods, O king, are obedient to him. Now hear from me the message of the king of the gods.

14.9.15 For this purpose he sent me into your presence — to deliver Bṛhaspati over to Marutta: let this preceptor officiate at your sacrifice, O king, and though you are mortal, let him make you immortal.

14.9.16 Marutta said: This brahmin Saṃvarta is the one who shall officiate for me; and to Bṛhaspati here are my joined palms in salutation. Having served as priest to the god, the great Indra, it would ill become him today to officiate for one who is mortal.

14.9.17 Agni said: Those great worlds that are in the realm of the gods, you shall attain through the favor of the king of the gods, if Bṛhaspati should officiate for you; surely you would win heaven, crowned with renown.

14.9.18 Likewise the worlds of men and those that are divine, and the great worlds of Prajāpati too — all these would be won by you, and the whole sovereignty of the gods, if Bṛhaspati should officiate for you, O lord of men.

14.9.19 Saṃvarta said: Do not come to us again like this, in any wise, to deliver Bṛhaspati over to Marutta — lest I burn you with my dreadful eye when I am enraged, O Pāvaka. Mark this well.

14.9.20 Vyāsa said: Then the smoke-bannered one went off to the gods, afraid of being burned, trembling like a leaf of the aśvattha tree. Beholding him, the great-souled Śakra spoke to the bearer of oblations in the presence of Bṛhaspati.

14.9.21 You who were sent and went forth, O Jātavedas, to deliver Bṛhaspati over to Marutta — what did that king, about to sacrifice, say to you? Does he accept the message, or not?

14.9.22 Agni said: Marutta does not relish your word; he offered joined palms in salutation to Bṛhaspati, saying again and again, "Saṃvarta is to officiate for me" — though I urged him repeatedly.

14.9.23 He said this with conviction: "Though I might gain the worlds of men and those that are divine, and the great worlds of Prajāpati, by making a compact with him — even then I would not wish it."

14.9.24 Indra said: Go once more to that king and convey my word, charged with what is to his own good. If, told again, he will not do my bidding, then I shall hurl the thunderbolt against him.

14.9.25 Agni said: Let this king of the gandharvas go there as the envoy; I am afraid to go there, O Vāsava. Saṃvarta, of fierce wrath, his vow of chastity fulfilled, spoke to me in fury these words:

14.9.26 "If you should come again in any wise like this, to deliver Bṛhaspati over to Marutta, I would burn you with my dreadful eye in my rage." Understand this, O Śakra.

14.9.27 Indra said: You yourself are the one who burns others, O Jātavedas, for none other than you is found to reduce things to ashes; the whole world fears your touch. What you say is past belief, O bearer of oblations.

14.9.28 Agni said: Heaven, O king of the gods, and all the earth you could enfold by your own might alone, O Śakra. Yet, you being of such a kind, how was it that Vṛtra once carried off the triple heaven?

14.9.29 Indra said: I am no slayer of the small and helpless, no creeping thing nor she-elephant; I do not drink mere water in place of soma, O Fire, nor do I loose the thunderbolt upon the weak. What mortal could strike at me to my hurt?

14.9.30 I drove the Kālakeyas into exile upon the earth; I dragged the dānavas down from the firmament; I brought Prahrāda from heaven to his final end. What mortal could strike at me to my hurt?

14.9.31 Agni said: When Cyavana, about to officiate for Śaryāti, took the soma single-handed together with the Aśvins, you in your anger sought to forbid it of old — recall that sacrifice of Śaryāti, O great Indra.

14.9.32 And you, Puraṃdara, took up the thunderbolt and hurled it most terribly at Cyavana; but that brahman, his wrath born of austerity, seized your arm together with the very thunderbolt and held it fast.

14.9.33 Then out of fury he brought into being a rival for you, dreadful of form on every side, an asura named Mada of all-pervading shape, at the mere sight of whom you shut your eyes.

14.9.34 One jaw of that mighty dānava rested upon the earth, the other reached to heaven; a thousand teeth he had, each a hundred yojanas long, exceedingly sharp, of dreadful aspect.

14.9.35 His four tusks were round and massive, the color of pillars of silver, two hundred yojanas in length; gnashing his teeth he rushed upon you, raising a terrible spear in his desire to slay.

14.9.36 You could not bear to look upon that one of dreadful form, though all the others gazed upon him as upon a thing of wonder; and out of fear of him you came, slayer of dānavas, with palms joined, to take refuge with the great sage.

14.9.37 Thus the power of the brahman is mightier than that of the kṣatriya; there is nothing whatever mightier than the brahman. Knowing as I do the splendor of the brahman aright, I have no wish, O Śakra, to go against Saṃvarta.

14.10.1 Indra said: True it is that the power of the brahman is mightier, and that nothing whatever is mightier than the brahman; yet the might of Āvikṣita's son I will not endure—upon him I shall hurl the terrible thunderbolt.

14.10.2 Dhṛtarāṣṭra, go as my envoy and say to Marutta, who stands together with Saṃvarta: O king, accept Bṛhaspati for your priest, or else I shall hurl the terrible thunderbolt upon you.

14.10.3 Vyāsa said: Then the gandharva Dhṛtarāṣṭra went and spoke to the king these words of Vāsava: Know me, O king, to be the gandharva Dhṛtarāṣṭra, come to you with a message to deliver.

14.10.4 Hear from me, lion among kings, the word of Indra which the great-souled lord of the worlds has spoken: Choose Bṛhaspati for your officiating priest, or else I shall hurl the terrible thunderbolt upon you; if you will not do this my bidding—so much has he of inconceivable deeds declared.

14.10.5 Marutta said: You yourself know this, and Puraṃdara too, the Viśvedevas, the Vasus, and the two Aśvins—that for treachery to a friend there is no expiation; such has ever been the saying in the worlds.

14.10.6 Let Bṛhaspati officiate for great Indra, the best of the gods, the foremost of the wielders of the thunderbolt; but Saṃvarta shall officiate for me this day, O king. Neither your word nor his is to my liking.

14.10.7 The gandharva said: A terrible roar is heard, lion among kings—the roar of Vāsava thundering in the vault of the sky. Surely great Indra is about to loose the thunderbolt upon you. Think now, O king, of your safety; this is the moment.

14.10.8 Vyāsa said: Thus addressed by Dhṛtarāṣṭra, and hearing the roar of the thundering Vāsava, the king made known the matter to Saṃvarta—that one ever devoted to austerity, the foremost of those who know the dharma.

14.10.9 Marutta said: I behold yonder, floating near, a great mass like a stone, and by it the path ahead is hidden from view. I seek shelter, foremost of brahmans, from you; grant me, best of brahmans, refuge from that peril.

14.10.10 Here comes the wielder of the thunderbolt, lighting up the ten directions; by his dreadful, more-than-human form our priests at the sacrifice are stricken with terror.

14.10.11 Saṃvarta said: Let your fear of Śakra depart, lion among kings; this most dreadful terror I shall straightway drive away by the spell of immobilizing power. Be not afraid of this, and be of good cheer.

14.10.12 I will hold them fast and bound; fear not Śakra, O king. By me the weapons of all the gods can be made of no avail.

14.10.13 Let the thunderbolt wander off to the quarters of the sky, let the wind come, let it fall as rain upon the forests; let the waters drift idly in the air, let the lightning be seen flashing—but you, fear not.

14.10.14 Or let fire guard you on every side; let Vāsava rain his rain as he pleases; and let the wind hold fast the thunderbolt, most dreadful as it floats amid floods of water.

14.10.15 Marutta said: A terrible sound is heard, a mighty roar—this is the thunderbolt joined with the wind; my heart trembles again and again, and no ease comes to me this day, O brahman.

14.10.16 Saṃvarta said: Let your fear of the fierce thunderbolt depart this day; becoming the wind myself, O king, I strike down the thunderbolt. Set fear aside and choose some other boon: what desire of yours shall I accomplish by my austerity?

14.10.17 Marutta said: Let Indra himself come forth at once, O brahman, and accept the oblation at the sacrifice; let the gods each take their own seats and receive the pressed soma.

14.10.18 Saṃvarta said: Here comes Indra with his bay steeds, O king, the soma-drinker, together with all the gods, summoned by my mantras to this sacrifice this day; behold him, his body drawn hither by the power of the spell.

14.10.19 Vyāsa said: Then the king of the gods, attended by the gods, having yoked to his chariot those bay horses, the foremost of steeds, came to the sacrifice of the immeasurable son of Āvikṣita, thirsting for the soma.

14.10.20 As he came accompanied by the hosts of gods, Marutta with his priest went forth to meet him, and offered foremost worship to the king of the gods, according to scripture and rite, with gladness of heart.

14.10.21 Saṃvarta said: Welcome to you here, O learned Puruhūta; this sacrifice shines forth the more now that you are present, O Indra, slayer of Bala and Vṛtra. Drink the soma, pressed and held ready by me.

14.10.22 Marutta said: Look upon me with favor, and homage be to you; my sacrifice is achieved, my life is fruitful. This one performs my sacrifice for me, O lord of the gods—he who is younger than Bṛhaspati by birth.

14.10.23 Indra said: I know this teacher of yours, rich in austerity, the younger brother of Bṛhaspati, of keen splendor, at whose summons I have come, O king. My displeasure toward you is now gone; my favor rests upon you this day.

14.10.24 Saṃvarta said: If you are indeed pleased, O king of the gods, then ordain yourself the rite at this sacrifice; arrange yourself all its courses, O lord of the gods, that all the world may know it, O god.

14.10.25 Vyāsa said: Thus addressed by the son of Aṅgiras, Śakra himself gave command to the gods: Let assembly halls be made, and chief dwellings by the thousand, rich and with floors of varied splendor.

14.10.26 With pillars set in place, make ascents straightway for the gandharvas and the apsarases, where the apsarases by the thousand may dance; let the sacrificial enclosure be made to seem a very image of heaven.

14.10.27 Thus bidden, the dwellers in heaven did all this swiftly and gladly at Śakra's word, O king; then Indra, well pleased, spoke to the king, honoring Marutta.

14.10.28 Here am I come together with you, O king, and the other kings, your forefathers, are here as well; let all the other deities too, well pleased, accept the oblation from you, O king.

14.10.29 Let them sacrifice the red beast for Agni, and the many-formed offering for the Viśvedevas, O resplendent one; let the foremost of brahmans offer up the dark, pure bull of vigorous member that I have appointed.

14.10.30 Then that king's sacrifice grew great, wherein the gods themselves took up the food, and wherein Śakra, lord of the gods and master of the bay steeds, honored by the brahmans, sat as a member of the assembly.

14.10.31 Then the great-souled Saṃvarta, mounted upon the altar like a second blazing fire, summoning aloud the hosts of gods, poured the oblations into the flame with the proper mantras, full of confidence.

14.10.32 Then the slayer of Bala, having drunk the foremost soma, and the other soma-drinking dwellers of heaven as well, all of them, sated to their content and well pleased, took their leave of the king and departed.

14.10.33 Then the king, rejoicing, had heaps of gold piled up at every step, and bestowing abundant wealth upon the twice-born, that slayer of foes shone like the lord of riches himself.

14.10.34 Then, having gathered wealth of many kinds and filled his treasury to his utmost, and having taken his leave with his teacher's consent, he returned and ruled the whole earth to the bounds of the sea.

14.10.35 Such of qualities was that king, at whose sacrifice gold was so abundant. Take you that wealth, O king, and offer sacrifice, gladdening the gods with due observances.

14.10.36 Vaiśaṃpāyana said: Then the Pāṇḍava king, glad of countenance, hearing the words of the son of Satyavatī, set his mind upon sacrificing with that wealth; and thereupon he took counsel again with his ministers.

14.11.1 Vaiśaṃpāyana said: When the king had been thus addressed by Vyāsa of wondrous deeds, then Vāsudeva of great splendor took up the discourse.

14.11.2 That king, downcast in mind, his kinsmen and friends slain, was like the sun in eclipse, like a fire wrapped in smoke.

14.11.3 Knowing the son of Pṛthā to be despondent in mind, the upholder of the Vṛṣṇi line, consoling the son of Dharma, began to speak.

14.11.4 Vāsudeva said: All that is crooked is the abode of death; uprightness is the abode of Brahman. Such, and no more, is the whole province of knowledge. What will idle lamenting avail?

14.11.5 Your work is not yet finished, nor are your enemies conquered. How is it that you do not perceive the enemy that dwells within your own body—your own self?

14.11.6 On this I will relate to you, according to dharma and according to what I have heard, how the battle of Indra with Vṛtra came to pass.

14.11.7 Of old, O king, the earth was pervaded by Vṛtra, so it is told. Seeing the earth thus pervaded, and the province of smell carried off, there arose a foul stench—the province that came of the earth's being seized.

14.11.8 Then the lord of a hundred sacrifices grew wroth at the carrying off of the province of smell, and in his anger he let loose the terrible thunderbolt upon Vṛtra.

14.11.9 Being smitten by the thunderbolt of vast power, he straightway entered into the waters, abandoning the earth, and seized then the province of the waters.

14.11.10 When the waters had been pervaded by Vṛtra, and the province of taste carried off, the lord of a hundred sacrifices, sore angered, loosed the thunderbolt upon them.

14.11.11 Being smitten in the water by the thunderbolt of vast power, he straightway entered into light, and seized then the province of light.

14.11.12 When light had been pervaded by Vṛtra, and the province of form carried off, the lord of a hundred sacrifices, sore angered, loosed the thunderbolt there.

14.11.13 Being smitten hard by the thunderbolt of vast power, he straightway entered into the wind, and seized then the province of wind.

14.11.14 When the wind had been pervaded by Vṛtra, and the province of touch carried off, the lord of a hundred sacrifices, sore angered, loosed the thunderbolt there.

14.11.15 Being smitten therein by the thunderbolt of measureless power, he rushed into the ether, and seized then its province.

14.11.16 When the ether had become Vṛtra, and the province of sound carried off, the lord of a hundred sacrifices, sore angered, loosed the thunderbolt there.

14.11.17 Being smitten therein by the thunderbolt of measureless power, he straightway entered into Śakra himself, and seized then his province.

14.11.18 As he was thus seized by Vṛtra, a great bewilderment came over him; but Vasiṣṭha, my son, roused him again to consciousness with the Rathaṃtara hymn.

14.11.19 Then the lord of a hundred sacrifices slew Vṛtra, who dwelt within his body, O bull of the Bhāratas, with an unseen thunderbolt—so have we heard it here.

14.11.20 This secret of dharma was declared by Śakra among the great sages, and by the seers it was told to me; learn it now, O king.

14.12.1 Vāsudeva said: Disease arises of two kinds, of the body and of the mind; the one is born of the other, and neither is found to arise wholly apart from its fellow.

14.12.2 The disease of the body is born in the body, of that there is no doubt; and the disease of the mind, it is determined, is born in the mind alone.

14.12.3 Cold, heat, and wind, O king, are the qualities born of the body; when these qualities are in balance, that they call the mark of health. Cold is subdued by heat, and heat is subdued by cold.

14.12.4 Goodness, passion, and darkness—these three are reckoned the qualities of the soul; when these qualities are in balance, that they call the mark of health. And when any one of them rises in excess, a remedy is prescribed for it.

14.12.5 Sorrow is subdued by joy, and joy is subdued by sorrow; one man, dwelling in misery, wishes to remember his happiness, while another, dwelling in happiness, wishes to remember his misery.

14.12.6 But you, O son of Kuntī, being neither now in misery would recall your misery, nor in deep happiness would recall your happiness—for fate is the stronger force.

14.12.7 Or perhaps this is your very nature, by which you are drawn down, O Pārtha; for when you saw Kṛṣṇā brought into the assembly hall, in a single garment, in her courses, before the very eyes of the Pāṇḍavas—that you do not wish to remember.

14.12.8 The banishment from the city, the sending forth clad in deerskins, and the dwelling in the great forest—of that you do not wish to remember.

14.12.9 The affliction at the hands of Jaṭāsura, the combat with Citrasena, and the affliction from the king of the Sindhus—of that you do not wish to remember.

14.12.10 And again, during the time of concealment, the kicking of Yājñasenī by Kīcaka—of that too, O Pārtha, you do not wish to remember.

14.12.11 The war you waged against Droṇa and Bhīṣma, O subduer of foes—even such a war is now at hand for you, to be fought with the mind alone; therefore you must take it up for battle, O bull of the Bhāratas.

14.12.12 It is the highest war, against that whose form is unmanifest, won by setting aside the highest through one's own deeds—wherein there is no need of arrows, nor of servants, nor of kinsmen; it must be fought with the self alone, and that war is now at hand for you.

14.12.13 Should that war remain unwon, to what state will you come? But once you have understood this, O son of Kuntī, you will have accomplished your purpose.

14.12.14 Having resolved upon this wisdom—the coming and the going of all beings—rule the kingdom fittingly, in the way of your fathers and forefathers.

14.13.1 Vāsudeva said: Not by casting off outward possessions does perfection come, O Bhārata; by casting off the body's own substance, perfection may come—or it may not.

14.13.2 For one who has renounced outward possessions yet still hankers after things of the body—whatever his dharma, whatever his happiness, let that be the lot of our enemies.

14.13.3 Of two syllables is death, of three the eternal Brahman: 'mine' (mama), of two syllables, is death; 'not mine' (na mama) is the eternal.

14.13.4 Brahman and death, O king—both of these are established within the self alone; unseen, they set all beings to war with one another, beyond all doubt.

14.13.5 If, O Bhārata, the imperishability of this living essence is settled and certain, then in cleaving the body of creatures one in truth attains to non-injury.

14.13.6 Even having gained the whole earth, with all that is unmoving and moving upon it, what will he do with it, in whom there is no sense of "mine"?

14.13.7 Or again, O Pārtha, though a man dwell in the forest and live on its wild produce, if the sense of "mine" toward possessions remains in him, he abides within the very jaws of death.

14.13.8 Look, O Bhārata, upon the nature of one's enemies, outer and inner alike; the being who does not perceive that nature is freed from the great fear.

14.13.9 In the world men do not praise the one who is wholly given over to desire; yet without desire there is no undertaking at all. For giving, the study of the Veda, austerity, and the rites prescribed in the Veda — these are all set in motion by desire.

14.13.10 There is no man who, having understood, undertakes vows, sacrifices, observances, and the practice of meditation otherwise than through desire. Whatever this desire seeks, that becomes the duty pursued; for it is not duty, but restraint of desire, that is the root of such striving.

14.13.11 On this theme the knowers of old recite verses sung by Desire itself; hear them, O Yudhiṣṭhira, recited now in their entirety.

14.13.12 "I cannot be slain by any creature through means unfit for the task. Whoever, knowing where strength lies, strives to slay me by striking — in that very striking I, Desire, arise again within him."

14.13.13 "Whoever strives to slay me by sacrifices with their manifold fees, in him, as one whose self is bent on action, I arise again, as it were among moving things."

14.13.14 "Whoever strives to slay me by the Vedas and the disciplines of the Vedānta, in him, his self grown calm, I arise again, as it were among unmoving things."

14.13.15 "Whoever, with truth for his valor, strives to slay me by steadfast resolve — of him I become the very inclination of his heart, and he does not perceive me."

14.13.16 "Whoever, his vows made keen, strives to slay me by austerity, then in that very austerity of his I arise again."

14.13.17 "Whoever, a learned man, strives to slay me by taking his stand upon liberation — at him, fixed in the joy of release, I dance and I laugh; for I alone am eternal, not to be slain by any being."

14.13.18 Therefore do you too, O great king, by sacrifices with their manifold fees, turn that very desire into duty; there it shall serve your purpose.

14.13.19 Offer the Horse Sacrifice according to the rule, with its due fees, and other manifold sacrifices besides, abundant and complete in their gifts.

14.13.20 Let there be no anguish in you as you gaze again and again upon your slain kinsmen; those who fell on this field of battle can never be seen again.

14.13.21 You, then, having worshipped with great sacrifices, abundant and complete in their gifts, will win the highest renown in the world and attain the supreme goal.

14.14.1 Vaiśaṃpāyana said: Thus, by manifold sayings of those sages rich in austerity, was the royal sage Yudhiṣṭhira, his kinsmen slain, comforted and consoled.

14.14.2 That sovereign was won over by the blessed Viṣṭaraśravas himself, by Dvaipāyana, by Kṛṣṇa, and by Devasthāna.

14.14.3 The king was consoled too by Nārada, by Bhīma, by Nakula, by Kṛṣṇā, by Sahadeva, and by the wise Vijaya.

14.14.4 And by other tigers among men, by brāhmaṇas whose insight rested on the scriptures, he cast off the grief born of sorrow and the burning anguish of his mind.

14.14.5 Yudhiṣṭhira honored the gods and the brāhmaṇas, and having performed the funeral rites for his kinsmen, that king, righteous of soul, once more ruled the earth girdled by the sea.

14.14.6 His mind grown calm, the Kaurava king, having gained his undivided kingdom, spoke to Vyāsa and Nārada and those others.

14.14.7 "I have been consoled by you, elders and bulls among sages; not even the slightest trace of false grief remains in me now."

14.14.8 "Great wealth has been won, by which I shall worship the gods; placing you here at the head, we shall bring the sacrifice to completion."

14.14.9 "Guarded by you, grandsire, we shall journey to the Himavat; for that land, O best of the twice-born, is said to be full of wonders."

14.14.10 Likewise much that was wondrous and salutary was spoken by the blessed one, by the divine sage Nārada, and by Devasthāna.

14.14.11 No man devoid of good fortune ever obtains, when calamity befalls him, such teachers as these — friends esteemed by the good.

14.14.12 Thus addressed by the king, all those great sages, having taken their leave of him and of both Kṛṣṇa and Phalguna, vanished from sight then and there, before the eyes of all.

14.14.13 Then the king, the son of Dharma, the lord, sat down there; and thus no very long time passed for them.

14.14.14 As they performed the rites of purification at the death of Bhīṣma, bestowing great gifts upon the brāhmaṇas as offerings for the departed,

14.14.15 for the Kurus led by Bhīṣma and Karṇa, O delight of the Kurus, the king, together with Dhṛtarāṣṭra, bestowed the offerings for the departed.

14.14.16 Then, having given much wealth to the brāhmaṇas, the bull of the Pāṇḍavas, placing Dhṛtarāṣṭra at the head, entered the city named for the elephant.

14.14.17 Having consoled his father, the lord whose sight was wisdom, that righteous-souled one ruled the earth together with his brothers.

14.15.1 Janamejaya said: When the realm had been won by the Pāṇḍavas and brought to peace, O best of the twice-born, what did the two heroes Vāsudeva and Dhanaṃjaya then do?

14.15.2 Vaiśaṃpāyana said: When the realm had been won by the Pāṇḍavas and brought to peace, O lord of peoples, Vāsudeva and Dhanaṃjaya grew glad of heart.

14.15.3 Joined in joy, those two disported themselves like the two lords of the gods in heaven, in lovely forests and upon the slopes of mountains,

14.15.4 upon delightful crags, by pools and by rivers, wandering full of delight, like the two Aśvins in the Nandana grove.

14.15.5 In Indraprastha the two great souls, Kṛṣṇa and the Pāṇḍava, took their pleasure, and entering that lovely assembly hall they disported themselves, O Bhārata.

14.15.6 There, O king, in the course of one tale and another, they recounted at that time the wondrous stories of the war and the hardships they had borne.

14.15.7 The two great souls, ancient and best of sages, taking delight in one another, then rehearsed the lineages of the seers and of the gods.

14.15.8 And Keśava, knower of all certainties, recounted to Pārtha tales sweet and wondrous, settled in subtle meaning and well-chosen word.

14.15.9 With his tales, the descendant of Śūra, Janārdana, soothed Pārtha, who was scorched by grief for his son and for kinsmen by the thousand.

14.15.10 Having duly consoled him, the Sātvata, knower of the right ordering and great in austere power, lifted as it were the burden from his own heart and took his rest.

14.15.11 Then at the close of their talk Govinda spoke to Guḍākeśa, soothing him with gentle speech, these words full of sound reason.

14.15.12 "This whole earth has been conquered, O Savyasācin, scorcher of foes, by the king, the son of Dharma, leaning upon the strength of your arms."

14.15.13 "Yudhiṣṭhira, the king of righteousness, enjoys the earth free of all rivals, O best of men, by the might of Bhīmasena and of the twins."

14.15.14 "By righteousness, O knower of righteousness, the king has gained a kingdom without a thorn; by righteousness too was King Suyodhana slain in battle."

14.15.15 "The sons of Dhṛtarāṣṭra — delighting in unrighteousness, greedy, ever speaking hateful words, evil of soul — have been laid low together with all their followers."

14.15.16 "The whole earth brought to peace, O Pārtha, the lord of the earth, King Dharma's son, enjoys, guarded by you, O foremost of the Kurus."

14.15.17 "I take delight in your company even in the wild forests, O Pāṇḍava — how much more here, where these our people are, and Pṛthā too, O wearer-down of foes."

14.15.18 "Where King Dharma's son is, where Bhīma of mighty strength is, where the two sons of Mādravatī are — there is my highest delight."

14.15.19 "And so it is in these assembly halls like very heaven, O Bhārata, delightful and holy, when I am here together with you, O sinless one."

14.15.20 "But a long time has now passed for me without sight of the son of Śūra, and of Baladeva, O Kaurava, and of the other bulls among the Vṛṣṇis."

14.15.21 "I therefore wish to journey toward the city of Dvāravatī; let my going be approved by you also, O bull among men."

14.15.22 "King Yudhiṣṭhira has been counseled in many ways, time and again, by Bhīṣma — and by us too, when he was overcome by grief."

14.15.23 "Yudhiṣṭhira the Pāṇḍava, though himself a teacher, was instructed by us, and that counsel was rightly received by that great soul."

14.15.24 "For in Dharma's son — knower of righteousness, grateful, speaker of truth — there is truth, there is righteousness, there is supreme understanding, and a steadfastness forever firm."

14.15.25 "Therefore, Arjuna, if it please you, go to that great soul, the lord of men, and speak to him the word concerning our departure."

14.15.26 "For I would do nothing displeasing to him, even were the loss of life at hand — how much less would I go toward the city of Dvāravatī against his wish, O mighty-armed one."

14.15.27 "All this, O Pārtha, I speak out of desire for your joy and your good; it is the truth, O Kaurava, and in no way is it false."

14.15.28 "And the purpose of my dwelling here is accomplished, Arjuna: the king, son of Dhṛtarāṣṭra, has been slain, together with his army and his followers."

14.15.29 "And the earth, my friend, sea-girt, with its mountains, woods, and forests, is set beneath the sway of the wise son of Dharma, heaped with jewels of many kinds — the earth of the Kuru king, O Pāṇḍava."

14.15.30 "By righteousness let the king, the knower of righteousness, protect all the bounteous earth — attended by many perfected great souls and ever praised by the bards, O bull of the Bhāratas."

14.15.31 "So come with me now and ask leave of the king, the increaser of the Kurus, O tiger of the Kurus, for the journey toward Dvārakā."

14.15.32 "This body, and whatever wealth is in my house, has always, O Pārtha, been dedicated to Yudhiṣṭhira; for Yudhiṣṭhira, the high-minded lord of the Kurus, is ever dear to me and honored by me."

14.15.33 "And for dwelling here I have no purpose left, O mighty-armed, save you alone; for the earth, O Pārtha, abides under the rule of your venerable, well-conducted elder, Yudhiṣṭhira."

14.15.34 Thus addressed by the great soul Janārdana, Arjuna of measureless valor, O king, uttered with difficulty, as it were, the word "So be it," and paid full honor to Janārdana.

14.16.1 Janamejaya said: As the two great souls, Keśava and Arjuna, dwelt in that hall, their foes slain, what discourse, O brāhmaṇa, then arose between them?

14.16.2 Vaiśaṃpāyana said: Together with Kṛṣṇa, Pārtha, having gained his undivided kingdom, disported himself with joy in that lovely hall.

14.16.3 Then, O king, those two, glad of heart and surrounded by their own people, came by chance to a certain quarter of the hall, like some quarter of heaven.

14.16.4 Then the Pāṇḍava Arjuna, content, together with Kṛṣṇa, gazing upon that lovely hall, spoke these words.

14.16.5 "Your greatness, O mighty-armed son of Devakī, became known to me when the battle was upon us, and that sovereign form of yours as well."

14.16.6 "But that which you then declared, O Keśava, out of friendship — all of it, O tiger among men, is lost to me, for my mind was overthrown."

14.16.7 "Yet I have a longing to hear those matters once again, O lord; and you, O Mādhava, will before long be setting out for Dvārakā."

14.16.8 Thus addressed, Kṛṣṇa of great splendor, the best of speakers, embraced Phalguna and answered him with these words.

14.16.9 "By me you were made to hear the secret, O Pārtha, and were made to know the eternal Dharma in its own true nature, and all the everlasting worlds."

14.16.10 "That you did not grasp it, failing to understand, is a very great grief to me; surely you are wanting in faith, and dull of wit, O Pāṇḍava."

14.16.11 "For that Dharma is fully sufficient for the knowing of the abode of Brahman; yet I cannot again declare it just so, in its entirety."

14.16.12 "For the supreme Brahman was then declared by me, joined as I was in yoga; but now I shall recount an ancient tale bearing upon that very matter."

14.16.13 How, taking your stand upon that understanding, you shall attain the supreme goal — hear it all from me as I speak, O best of those who uphold the Law.

14.16.14 A certain brāhmaṇa once came, O subduer of foes, from the world of heaven and from the world of Brahmā — one hard to assail — and by us he was duly honored.

14.16.15 And being questioned by us, what he declared, O bull of the Bhāratas, by a divine method, O Pārtha — hear that with an undoubting mind.

14.16.16 The brāhmaṇa said: That which you ask of me, O Kṛṣṇa, resting upon the Law of liberation — for the sake of compassion toward beings, that which cuts away delusion, O Lord —

14.16.17 that I shall fully declare to you just as it is, O slayer of Madhu; listen attentively as I speak, O Mādhava.

14.16.18 A certain learned brāhmaṇa, Kāśyapa, devoted to austerity and most versed in the Law, approached a certain twice-born who had mastered the traditions of dharma,

14.16.19 one who had come and gone many times, who had crossed to the far shore of knowledge and discernment, skilled in the truth and meaning of the worlds, a knower of pleasure and pain,

14.16.20 a knower of the truth of birth and death, expert in merit and demerit, a seer of the high and low destinies that embodied beings reach by their deeds,

14.16.21 who wandered like one already liberated, a perfected one, serene, his senses restrained, blazing with the splendor of Brahman and moving everywhere at will,

14.16.22 and one who knew the art of vanishing — so Kāśyapa truly learned — moving along with hidden perfected ones who bore the discus,

14.16.23 conversing with them apart and sitting together with them, and going wherever he wished, unattached like the wind.

14.16.24 Approaching him, that wise and most excellent twice-born, an ascetic eager for the Law, well-composed, did him reverence at his feet as is proper, filled with the highest devotion.

14.16.25 And amazed at seeing this marvel, Kāśyapa gratified that most excellent twice-born, his learned teacher, with great and attentive service.

14.16.26 With a glad heart, fit and endowed with learning and good conduct, that scorcher of foes pleased him sincerely with the service due to a teacher.

14.16.27 Pleased and gracious toward that pupil, the teacher then spoke, looking to the highest perfection — hear it from me, O Janārdana.

14.16.28 By manifold deeds, my son, and by purely meritorious practices, mortals reach their destiny here and a dwelling even in the world of the gods.

14.16.29 Nowhere is there utter happiness, nowhere an everlasting station; and there is a fall, again and again, from a high place won with pain.

14.16.30 Evil and grievous destinies have I reached through the pursuit of sin, overcome by desire and wrath and deluded by craving.

14.16.31 Again and again death, and birth again and again; manifold foods have I eaten, and many kinds of breasts have I suckled.

14.16.32 Manifold mothers have I seen, and fathers of many kinds, and varied joys and sorrows, O sinless one.

14.16.33 Often parting from those I loved and dwelling together with those I disliked; and loss of wealth came upon me after I had won that wealth with pain.

14.16.34 And grievous humiliations, from strangers and likewise from my own kin, and agonies of body and mind, exceedingly cruel.

14.16.35 Fierce indignities have come upon me, and terrible slayings and bondages, and a fall into hell, and torments in the realm of Yama.

14.16.36 Old age and diseases without end, and lingering distresses in abundance, born of the pairs of opposites, have all been keenly suffered by me in this world.

14.16.37 Then at last, out of revulsion, out of humiliations and treacheries, the whole machinery of worldly life was wholly abandoned by me, sorely afflicted; and so this perfection was attained by me through the grace of my own self.

14.16.38 No more shall I come hither; I look upon the worlds from above. Up to perfection, up to the creation of beings, blessed is the course of my self.

14.16.39 This highest perfection has been won, O best of the twice-born; from here I shall go beyond, and beyond that again to the untroubled station of Brahman — let there be no doubt of this in you.

14.16.40 No more shall I come again to the world of mortals, O scorcher of foes. I am pleased with you, O greatly wise one; say what I may do for you.

14.16.41 For whatever you have come seeking, the time for it has now arrived; and I know full well the purpose for which you have come to me. But soon I shall depart, by that path toward which I have urged you.

14.16.42 Greatly am I pleased with your conduct, O discerning one; ask, while I may speak to you whatever you desire.

14.16.43 I esteem your understanding highly and honor it greatly, for by you I have been rightly understood; for you are wise, O Kāśyapa.

14.17.1 Vāsudeva said: Then, clasping his feet, he asked questions exceedingly hard to answer; and that best of upholders of the Law declared them all.

14.17.2 Kāśyapa said: How does the body fall away, and how does it come into being? And how, wandering through grievous transmigration, is one set free?

14.17.3 And how, having yoked the self, does it release that body? And freed from the body, how does it pass on to another?

14.17.4 And how does this man enjoy the fruits of the good and evil deeds he himself has done? And where does the deed abide for one who is without a body?

14.17.5 The brāhmaṇa said: Thus prompted, the perfected one answered those questions in due order, O Vārṣṇeya; hear that word of mine as it was.

14.17.6 The perfected one said: Those deeds that promote life and renown, which one performs here at the taking of a particular body — when these are wholly exhausted,

14.17.7 his self beset by the wasting of life, he engages in things contrary to his good, and his understanding turns awry as destruction draws near.

14.17.8 Not knowing his own constitution, his strength, and the season, the man without self-mastery eats unseasonably things harmful to them.

14.17.9 When he indulges in all manner of exceedingly harmful things, eats far too much, or at times eats not at all,

14.17.10 and partakes of spoiled food, ill-balanced food, and food mutually incompatible, or heavy food along with too much, or again before what was eaten is digested,

14.17.11 or indulges in excessive exercise and in sexual intercourse, or out of greed for action constantly suppresses the natural urges as they arise,

14.17.12 or resorts to food too rich in flavors and to sleeping by day — while it is yet undigested, before the time has come — he himself stirs up the bodily humors,

14.17.13 and from the inflaming of his own humors he contracts a disease that ends in death; or else, beset, he resolves upon hanging and the like.

14.17.14 By such causes the life of that creature departs from the body — as I tell it, mark it well, just as it is.

14.17.15 The bodily heat, inflamed and driven by a fierce wind, courses through the body and blocks all the vital airs.

14.17.16 That heat, grown exceedingly strong and inflamed within the body, splits open the seats of life — know these to be the vital points.

14.17.17 Then the life, full of anguish, at once flows out and departs; and the creature, its self beset by agonies as the vital points are riven, quits the body — know this, O best of the twice-born.

14.17.18 Forever agitated by birth and death, all creatures are seen abandoning their bodies, O bull among the twice-born.

14.17.19 And again, in the passage into the womb, when the vital points are pierced through, a man undergoes just such an agony once more.

14.17.20 His joints loosened, that man then takes on moisture from the waters; thus, inflamed by cold within the body and driven by a fierce wind, he enters into union with the five elements.

14.17.21 That breath which, amid the five elements, is established in the inward and outward airs — that upward-moving wind departs, releasing the embodied one with difficulty.

14.17.22 It quits the body indeed, and breathless does the body appear: without warmth, without breath, without luster, its consciousness gone.

14.17.23 Forsaken by Brahman, the man is called dead; by those channels through which the embodied one perceives the objects of the senses, by those very channels he no longer perceives the breath that arises from food.

14.17.24 That eternal life-principle which dwells in this very body — whatever among these humors is fittingly joined in confluence, here and there, know that to be a vital point, for so it is seen in the scriptures.

14.17.25 When those vital points are riven, it surges up, and entering the heart of the creature it swiftly blocks the inner sense; then the conscious creature can perceive nothing at all.

14.17.26 His knowledge veiled by darkness, the vital points now closed over, that life-principle, left without a seat, is shaken loose by the wind.

14.17.27 Then, drawing that great breath, exhaling fiercely and terribly, as it goes forth it swiftly sets that senseless body trembling.

14.17.28 That life-principle, fallen from the body, wrapped about by its own deeds, marked by its own meritorious good or by its evil, comes to a new birth.

14.17.29 Brāhmaṇas endowed with knowledge, whose certainties rest duly upon the sacred lore, recognize by signs the one who has done meritorious deeds and the other as well.

14.17.30 As those who have eyes behold a firefly flitting and merging this way and that in the darkness, so do those whose eye is knowledge behold it.

14.17.31 Perfected ones of such a kind behold with the divine eye the life-principle passing away, being born, and entering into a womb.

14.17.32 Its abodes are seen here to be of three kinds, according to the scriptures: this earth is the field of action, where creatures abide.

14.17.33 Having done good and evil, all embodied beings then obtain — even here — high and low enjoyments, which they win by their own deeds.

14.17.34 But here itself the man of evil deeds, gone to hell by his deeds, that sinful man is grievously cooked headlong in hell; therefore liberation is hard indeed to win, and the self must be guarded with the utmost care.

14.17.35 But the stations on high to which creatures go and where they abide — as they are recounted, learn them here from me in their truth; hearing that, you would attain a settled understanding through certainty about action.

14.17.36 All the forms of the stars, and this orb of the moon, and that orb of the sun which shines in the world by its own radiance — know these to be the abodes of men of meritorious deeds.

14.17.37 And at the exhaustion of their deeds all of them fall away, again and again; and there too, in heaven, there is a distinction of low, high, and middling.

14.17.38 Nor even there is there contentment, on beholding a yet more dazzling splendor. Thus all these destinies have been set forth in their separateness.

14.17.39 But the coming-to-be of the embryo I shall now declare hereafter; as I recount it duly, listen attentively, O twice-born one.

14.18.1 The brāhmaṇa said: For deeds, whether good or evil, there is no destruction here; meeting field upon field, in this way and that, they ripen.

14.18.2 As a fruit-bearing tree, coming to fruition, yields fruit in plenty, so abundant is the merit that is wrought with a pure mind.

14.18.3 And sin too would be just the same, wrought with a sinful mind; for here, setting the mind in front, the self engages in action.

14.18.4 How, as ordained by his deeds, beset by desire and wrath, a man enters the womb — hear that too in what follows.

14.18.5 The seed, mingled with blood and entered into the womb of the woman, obtains a field born of its deeds, whether good or evil.

14.18.6 By reason of its subtlety and unmanifest nature, it nowhere clings, having attained the body of Brahman; therefore that Brahman is eternal. It is the seed of all beings, and by it the creatures live.

14.18.7 That life-principle, entering all the limbs of the embryo part by part, at once sustains them by the mind, abiding in the seats of the vital airs; then the embryo, endowed with consciousness, sets its limbs astir.

14.18.8 For as molten iron, poured out, takes on the form of the mold, even so understand the entering of the life-principle into the embryo.

14.18.9 As fire enters a ball of iron, heating it through, so too understand the coming-to-be of the life-principle within the embryo.

14.18.10 And as a blazing lamp lights up a dwelling, even so does consciousness light up the bodies.

14.18.11 Whatever deed one performs, whether good or evil, all that was done in a former body must of necessity be enjoyed as its fruit.

14.18.12 Then that karma is worn away, and yet again another is heaped up, so long as one does not come to understand the dharma that rests upon the discipline of liberation.

14.18.13 On this I shall now declare the dharma by which one becomes happy, O most excellent, even while revolving through births, one after another.

14.18.14 Giving, observance of vows, chastity, the keeping of vows as enjoined, self-restraint, tranquillity, and compassion toward living beings;

14.18.15 control of the senses and absence of cruelty, refraining from seizing what belongs to another, the doing of no harm to living beings—where this exists upon the earth;

14.18.16 service to mother and father, honoring of the gods and guests, reverence for the teacher, tenderness, purity, and constant restraint of the senses;

14.18.17 and the setting in motion of all that is auspicious—this is called the conduct of the good. From it springs forth the dharma that protects creatures everlastingly.

14.18.18 Thus one should ever look upon the good, for in them is this firm foundation. Conduct reveals the dharma, that wherein the good are established.

14.18.19 In them is this dharma laid up as a deposit, and it is the eternal dharma. Whoever attains to it shall not come to an evil destiny.

14.18.20 By this the world is governed, even when bewildered upon the paths of dharma. But he who is a yogin and one who is freed surpasses all of these.

14.18.21 For the man who conducts himself according to dharma, in whatever measure, the crossing over of the round of rebirth comes to pass, though only after a great length of time.

14.18.22 Thus every creature partakes of the karma done before; all that is the cause whereby, cast down, it has come hither into this world.

14.18.23 And by whom was the taking on of a body first ordained for it?—such is the doubt that arises in the world; that too I shall declare hereafter.

14.18.24 Having made a body for himself, Brahmā, the grandsire of all beings, created the three worlds entire, with all that moves and stands still.

14.18.25 Then he created Pradhāna, that consciousness of embodied beings, by which all this is pervaded, and which in the world they know as supreme.

14.18.26 Here that is called the perishable, but the supreme is the immortal and imperishable. Of the three there is a coupling, and yet each one stands apart, severally.

14.18.27 Prajāpati, himself first created, created all living beings and the things that stand fixed—such is the ancient sacred lore.

14.18.28 For him the grandsire fixed the measure of time, and among beings their revolving and their returning again and again.

14.18.29 As here some wise man, who has beheld the self in a former birth—all that I am about to declare comes to pass for him exactly as I say.

14.18.30 He who ever rightly perceives pleasure and pain as impermanent, and the body as a heap of impurity, doomed to destruction and bound up with karma—

14.18.31 and who, remembering that whatever pleasure there is, all of it is pain, shall cross over the dreadful ocean of saṃsāra, hard indeed to cross.

14.18.32 Beset by birth, death, and disease, the knower of Pradhāna beholds in all sentient beings their consciousness as the same.

14.18.33 Then he turns away in disgust from the whole of it, seeking the supreme state. Of that I shall give you the teaching truly, O most excellent.

14.18.34 Now the supreme knowledge of that eternal, undecaying state, as it is declared by me, O brāhmaṇa—mark it well, in its entirety.

14.19.1 The brāhmaṇa said: He who is absorbed in the one goal, silent, thinking on nothing, abandoning each former object one by one, becomes free from all undertaking.

14.19.2 Friend to all, enduring all, equal-tempered, his senses conquered, with fear and wrath gone from him, the man who has slain desire is set free.

14.19.3 He who, restrained and pure, conducts himself toward all beings as toward himself, free of pride and of self-conceit, is wholly liberated.

14.19.4 He who is the same toward both life and death, toward pleasure and pain alike, toward gain and loss, toward the loved and the hated—he too is set free.

14.19.5 He who longs for nothing whatever, who despises nothing at all, free from the pairs of opposites, his self purged of passion, is wholly liberated.

14.19.6 He who is without an enemy, without a kinsman, and without offspring anywhere, who has renounced dharma, wealth, and desire, and is free of all craving, is set free.

14.19.7 He who is neither virtuous nor sinful, who destroys what was heaped up before, whose self is stilled by the wasting away of the bodily elements, free of the pairs of opposites, is wholly released.

14.19.8 Free of action and free of longing, beholding the world as impermanent, unwell, ever without mastery of itself, bewildered by the round of birth—

14.19.9 his mind ever set on dispassion, mindful of the fault that is suffering, he accomplishes the release of the self from bondage before long.

14.19.10 Beholding the self as without smell, taste, touch, or sound, beyond possession, without form, and not to be known by the senses, he is liberated.

14.19.11 He who beholds it as devoid of the qualities of the five elements, formless and untainted, itself without qualities yet the enjoyer of qualities—he is set free.

14.19.12 Casting off by the intellect all imaginings, both of body and of mind, he gradually attains extinction, like a fire that is without fuel.

14.19.13 Released from all formations, he then attains the eternal Brahman, the supreme—wholly at peace, unmoving, divine, and imperishable.

14.19.14 Beyond this I shall now declare the unsurpassed teaching of yoga, knowing which the yogins behold the self perfected within the world.

14.19.15 That teaching I perceive aright; mark it from me—the gates through which one, ever roaming, beholds the self within the self.

14.19.16 Withdrawing the senses, one should hold the mind upon the self; having first practiced fierce austerity, one should then set about the yoking.

14.19.17 The ascetic, having abandoned imaginings, free of deceit and of egotism, the wise brāhmaṇa beholds with the mind the self within the self.

14.19.18 If this holy man is able to yoke the self within the self, then, devoted to solitude, he beholds the self within the self.

14.19.19 Restrained, ever disciplined, self-possessed, his senses conquered, thus, well yoked, he beholds the self through the self.

14.19.20 For just as a man in a dream, having seen, perceives 'that is he,' so the man well yoked beholds the self as if it had taken on a form.

14.19.21 And as one might draw forth the reed-stalk from the muñja grass and display it, so the yogin perceives the self drawn forth from within the body.

14.19.22 The body they call the muñja, and the self that rests within it the reed: this is the unsurpassed illustration proclaimed by those who know yoga.

14.19.23 For when the embodied one rightly beholds the self well yoked, then no one rules over him, not even the lord of the three worlds.

14.19.24 He takes on at will body after body, one after another; having turned back old age and death, he neither rejoices nor grieves.

14.19.25 The yoked one, having mastery, makes even the gods exercise their godhood; and abandoning the impermanent body, he attains the undecaying Brahman.

14.19.26 Even when the worlds are perishing, no fear arises in him; though beings are tormented, he is tormented by nothing whatever.

14.19.27 By the dreadful agitations made of grief and sorrow, born of attachment and affection, the disciplined self is not shaken—free of longing, his mind at peace.

14.19.28 Weapons do not pierce him, nor does death exist for him; than this there is nothing happier to be found anywhere in the world.

14.19.29 When, having rightly yoked the self, he beholds it within the self alone, then he no longer longs even for the station of Indra himself, lord of the hundred sacrifices.

14.19.30 But weariness must in no wise be allowed to one who is practicing yoga. Hear now how the man devoted to solitude should join himself to yoga.

14.19.31 Calling to mind the quarter he has seen before, in whatever city he dwells, within that city his mind is to be set roaming, not outside it.

14.19.32 Abiding within that city, in whatever dwelling he lodges, in that dwelling the mind, together with its outer and inner parts, is to be held fast.

14.19.33 Having contemplated the whole dwelling, in whatever body he abides, in that body the mind is to be made to roam, in no wise outside it.

14.19.34 Curbing the host of the senses, in a forest soundless and unpeopled, one should with single-minded focus contemplate the whole body within.

14.19.35 The teeth, the palate, the tongue, the throat, and likewise the neck; and he should contemplate too the heart, and the heart's binding-cord.

14.19.36 Thus addressed by me, that wise disciple, O slayer of Madhu, asked once again about this dharma of liberation, so hard to put into words.

14.19.37 How is this food, once eaten and eaten, digested in the belly? How does it pass into chyle, and how is blood produced? And how does it nourish flesh, and fat, and sinews, and bones?

14.19.38 How do all these bodily parts of embodied beings grow, and how, as one grows, does his strength increase? And how comes the passing out of the spent vital fluids, and of the several impurities, each apart?

14.19.39 From what does this one breathe out, and again breathe in? And, resting upon what place, does this self abide within the self?

14.19.40 If the living soul bears the body, setting the frame in motion, of what color and what manner of being is it that lodges the mind within? Truly, O blessed and sinless one, you are worthy to tell me this.

14.19.41 Thus thoroughly questioned by that brāhmaṇa, O Mādhava, I made answer, O mighty-armed subduer of foes, according to what I had heard.

14.19.42 As a man, having stored away the vessels in his own storeroom, fixes his mind upon that store, so, having cast the mind into his own body through the unwavering gates, one should there seek out the self, shunning all heedlessness.

14.19.43 Thus ever striving, his self made glad, before long he reaches that Brahman, beholding which one becomes the knower of Pradhāna.

14.19.44 Yet it is not to be grasped by the eye, nor even by all the senses together; by the mind alone, as by a lamp, the Great One is beheld within the self.

14.19.45 With hands and feet on every side, with eyes, heads, and faces on every side—the living soul fully beholds that self gone forth out of the body.

14.19.46 Casting off that body of his and holding fast to Brahman alone, he gazes upon the self with the mind, as it were laughing in joy.

14.19.47 This whole mystery has been declared by me to you, O most excellent of the twice-born. I take my leave and shall depart; go, disciple, as it pleases you.

14.19.48 Thus addressed by me then, O Kṛṣṇa, that disciple of great austerity, the brāhmaṇa, his doubts now severed, departed as he wished.

14.19.49 Vāsudeva said: Having spoken these words to me then, O Pārtha, that bull among the twice-born, who had rightly taken his stand upon the dharma of liberation, vanished then and there.

14.19.50 Have you, O Pārtha, heard this with a single-pointed mind? For even then, standing upon your chariot, you had heard this very thing.

14.19.51 This, O Pārtha, is not easily understood by a man of distracted mind—so I hold—by one whose perception is unformed, who is shallow and whose self is unperfected.

14.19.52 This great secret of the gods has been declared, O bull of the Bhāratas. Surely, O Pārtha, this has not been heard by any other mortal?

14.19.53 For no other man than you is worthy to hear this, O sinless one; nor is it now easily understood by one whose inner self is confused.

14.19.54 For by those given to ritual works, O son of Kuntī, the world of the gods is filled; and the gods do not wish this turning back from form to be granted to mortals.

14.19.55 For that, O Pārtha, is the supreme goal, that which is the eternal Brahman, where one attains immortality and, having cast off sorrow, is happy forever.

14.19.56 For taking their stand thus upon this dharma, even those who may be of base birth—women, vaiśyas, and likewise śūdras—they too attain the supreme goal.

14.19.57 How much more so, O Pārtha, the brāhmaṇas, or the kṣatriyas deeply learned, ever devoted to their own dharma and intent upon the world of Brahman.

14.19.58 This has been set forth with its reasons, and the means for accomplishing it: the fruit of perfection, liberation, and the ending of sorrow. What other happiness could be higher than this, O bull of the Bhāratas?

14.19.59 The mortal who is learned, full of faith, and strenuous in effort, O son of Pāṇḍu, who casts off this worthless web of worldly affairs — by these means he would swiftly attain the supreme goal.

14.19.60 This much alone is to be said; beyond this there is nothing more. For one who is constantly disciplined, O Pārtha, within six months yoga comes to fruition.

14.20.1 Vāsudeva said: On this, too, they recount this ancient tale, O Pārtha — a dialogue between a husband and wife, called by name the discourse of Abhaya.

14.20.2 A brāhmaṇa's wife, seeing a certain brāhmaṇa, one who had reached the far shore of knowledge and discernment, seated in solitude, addressed her husband thus.

14.20.3 To what world shall I go, having taken refuge in you as my husband — you who sit having laid aside all action, niggardly and unperceiving?

14.20.4 We have heard that wives attain the worlds won by their husbands. Having gained you as my husband, to what destination shall I go?

14.20.5 Thus addressed, that serene-souled one, as if smiling, said to her: O fortunate one, O blameless lady, I take no offense at this speech of yours.

14.20.6 Whatever can be grasped, seen, and heard — this is what is reckoned as action; this alone the doers of works hold to, declaring 'this is action, this is action.'

14.20.7 By action, those bereft of knowledge only bind themselves to delusion. Yet freedom from action is not found in this world in any embodied form.

14.20.8 By deed, by mind, by speech, whether good or evil — action operates among beings of every form, from birth onward through their distinctions.

14.20.9 Amid actions whose visible objects are destroyed, as if slain by demons, by that very Self I have seen the abode that rests within the Self.

14.20.10 There is that Brahman, free of all dualities; there Soma together with Agni perpetually performs his work, the wise one sustaining all beings.

14.20.11 There the disciplined ones, Brahmā and the rest, worship that Imperishable — the wise of firm vows, the serene-souled who have conquered their senses.

14.20.12 It cannot be smelled by the nose, nor tasted by the tongue, nor touched by contact; by the mind alone is it reached.

14.20.13 It cannot be borne by the eye, that which is beyond all hearing — odorless, without taste or touch, formless, soundless, imperishable.

14.20.14 From it the whole fabric proceeds, and in it comes to rest: prāṇa, apāna, samāna, vyāna, and udāna as well.

14.20.15 From it alone they issue forth, and into it alone they enter again. Between samāna and vyāna, prāṇa and apāna move to and fro.

14.20.16 When that one sleeps, samāna and vyāna dissolve away; between apāna and prāṇa, udāna pervades and abides. Therefore prāṇa and apāna do not abandon the sleeping man.

14.20.17 That by which the vital breaths are drawn together they call udāna. Therefore the expounders of Brahman undertake the austerity that arises from it.

14.20.18 Among all these that course through the body, feeding upon one another, the Vaiśvānara fire is set within, distributed sevenfold.

14.20.19 Nose, tongue, eye, skin, and hearing as the fifth, with mind and intellect — these seven are the tongues of the Vaiśvānara flame.

14.20.20 The smellable, the drinkable, the visible, the touchable, the hearable, the thinkable, and the knowable — these are my seven kinds of fuel.

14.20.21 The smeller, the eater, the seer, the toucher, the hearer as the fifth, the thinker, and the knower — these seven are the supreme officiating priests.

14.20.22 Into the smellable, the drinkable, the visible, the touchable, and the hearable, the seven priests, casting the oblations rightly sevenfold, seven into seven fires, the wise generate them in their own wombs of origin.

14.20.23 Earth, wind, ether, water, and light as the fifth, with mind and intellect — these seven are designated as the wombs of origin.

14.20.24 Become oblations, all the qualities enter the mouth born of fire; and having dwelt there within for a season, they are born again in their own wombs; and there too they are dissolved, in the dissolution that produces beings anew.

14.20.25 From that arises smell, from that arises taste, from that arises form, and from that touch comes into being.

14.20.26 From that arises sound, and therein arises doubt; from that arises certainty. This birth they know to be sevenfold.

14.20.27 In this very manner it was grasped by the ancients; filled by full oblations, they are filled, and they fill all with their splendor.

14.21.1 The brāhmaṇa said: On this, too, they recount this ancient tale. Learn now the manner of the rite of the ten priests, such as it is here.

14.21.2 Here all is to be understood: the mind beholds knowledge; the seed is in the body of the body-bearer, but the knower is the body-bearer itself.

14.21.3 The body-bearer is the gārhapatya fire; from it another is carried forth, and that is the āhavanīya; into it the oblation is cast.

14.21.4 Then the lord of speech was born; the samāna oversees all. Form becomes manifest, and after it the mind runs.

14.21.5 The brāhmaṇa's wife said: Why did speech come to be first, and why did the mind come to be after — when the utterance, conceived by the mind, only then comes forth?

14.21.6 By what union of understanding does thought rest established in the mind? Drawn upward, why did it not reach its goal, and who is it that holds it back?

14.21.7 The brāhmaṇa said: The apāna, becoming its lord, sends that thought into the downward breath; that thought they call the mind's own, and therefore the mind beholds it.

14.21.8 Since you question me concerning speech and mind, I shall therefore relate to you the very contest between those two.

14.21.9 Both speech and mind, going to the Soul of beings, asked him: Declare which of us two is the greater; cut away our doubt, O lord.

14.21.10 'The mind,' the lord then declared to Sarasvatī; whereupon Speech said to him: 'But it is I who am the wish-granting cow for you.'

14.21.11 Know that there are two kinds of mind, the unmoving and the moving: the unmoving abides with me, the moving lies within your domain.

14.21.12 Whatever passes into your domain — a sacred formula, a syllable, or a tone — that mind is called the moving one; therefore you are the weightier.

14.21.13 And because, O lovely one, you came of your own accord and spoke 'I am she,' therefore, O Sarasvatī, upon reaching the out-breath you shall not speak.

14.21.14 The goddess Speech ever abides between prāṇa and apāna; when impelled, O greatly fortunate one, but bereft of prāṇa and sinking into apāna, she ran to Prajāpati, crying, 'Be gracious, O lord!'

14.21.15 Then prāṇa appeared, nourishing Speech once more. Therefore, upon reaching the out-breath, Speech never speaks at all.

14.21.16 Speech is of two kinds — the sounded and the soundless — and ever proceeds. And of these two, the sounded and the soundless, the soundless is the weightier.

14.21.17 Like a cow she streams forth her sap, this most excellent one; ever she flows, eternal, the proclaimer of Brahman.

14.21.18 By a power both divine and not divine, O bright-smiling one, the cow that is Speech flows on; behold the difference between these two subtle, streaming ones.

14.21.19 When utterances had not yet arisen, impelled by the wish to bring them forth, which first, then, did the goddess Sarasvatī speak?

14.21.20 She who comes to be in the body through prāṇa, and from prāṇa passes into apāna, and, becoming udāna, releases the body, and through vyāna pervades the whole heaven —

14.21.21 and then comes to rest here in samāna — thus indeed she spoke first of all. Therefore the mind, by its unmoving nature, is distinguished; and so too the goddess Speech, by her moving nature, is distinguished.

14.22.1 The brāhmaṇa said: On this, too, they recount this ancient tale, O fortunate one — the manner of the rite of the seven priests, such as it is here.

14.22.2 Nose, eye, tongue, skin, and hearing as the fifth, with mind and intellect — these seven priests, each resting apart in its own place.

14.22.3 Dwelling in a subtle space, they do not perceive one another. Know these seven priests, O lovely one, each by its own nature.

14.22.4 The brāhmaṇa's wife said: Dwelling in a subtle space, how is it they do not perceive one another? What is the nature of each, O lord? Declare this to me, O mighty one.

14.22.5 The brāhmaṇa said: Ignorance of the qualities is non-cognition; knowledge of the qualities is true discernment. These never know one another's qualities at all.

14.22.6 Tongue, eye, hearing, skin, mind, and intellect do not apprehend odors; the nose alone apprehends them.

14.22.7 Nose, eye, hearing, skin, mind, and intellect do not apprehend tastes; the tongue alone apprehends them.

14.22.8 Nose, tongue, hearing, skin, mind, and intellect do not apprehend forms; the eye alone apprehends them.

14.22.9 Nose, tongue, eye, hearing, intellect, and mind do not apprehend touches; the skin alone apprehends them.

14.22.10 Nose, tongue, eye, skin, mind, and intellect do not apprehend sounds; hearing alone apprehends them.

14.22.11 Nose, tongue, eye, skin, hearing, and intellect do not apprehend doubts; the mind alone apprehends them.

14.22.12 Nose, tongue, eye, skin, hearing, and mind do not apprehend certainty; the intellect alone apprehends it.

14.22.13 On this, too, they recount this ancient tale, O beautiful one — a dialogue between the senses and the mind.

14.22.14 The mind said: Without me the nose does not smell, the tongue does not perceive taste, the eye does not grasp form, the skin does not register touch.

14.22.15 Hearing, bereft of me, in no way perceives sound. I am the foremost of all beings, the eternal one.

14.22.16 Like empty houses, like fires whose flames have died, the senses, bereft of me, never shine at all.

14.22.17 Like logs of wood, whether wet or dry, even with the senses striving, all creatures fail to attain the objects of sense without me.

14.22.18 The senses said: This would be true, just as you think it, only if, without us, you could enjoy those enjoyments that are our objects.

14.22.19 If, when we are dissolved away, your sustenance and the upholding of life endure — if you can enjoy the enjoyments and savor the tastes just as you suppose —

14.22.20 or else, if when we are dissolved while the objects remain present, you can enjoy the enjoyments truly by mere act of will —

14.22.21 and if you believe you have constant mastery over our domains, then seize form with the nose, seize taste with the eye,

14.22.22 seize odor with the ear, seize certainty with the tongue, seize sound with the skin, and seize touch with the intellect.

14.22.23 For the strong are without constraint; constraints belong to the weaker. Seize enjoyments that are wholly your own; you ought not to eat what is left over by others.

14.22.24 Just as a pupil runs to his teacher for the meaning of scripture, and then, having received the teaching, abides by the meaning he has heard,

14.22.25 so it is the objects shown to you by us that you lay claim to — things to come and things past alike, in dream and in waking.

14.22.26 And even in creatures of little understanding, fallen into despondency of mind, when the task pertaining to our objects is done, the upholding of life is seen to continue.

14.22.27 For though you frame many resolves and dwell upon dreams, when oppressed by hunger you run after the objects of sense alone.

14.22.28 As if entering a house without a door, the enjoyment that is mere resolve, finding no objects, ever comes to rest when the breath fails — just as a blazing fire is quenched when its fuel is spent.

14.22.29 Granted, we are each attached to our own qualities, and granted, we do not perceive one another's qualities. Yet without us there is no perception for you, and without you no joy could attend upon us either.

14.23.1 The Brāhmaṇa said: On this point too they recite an ancient tale, O fortunate one, concerning what the disposition of the five oblation-priests is here.

14.23.2 The prāṇa and the apāna, the udāna, the samāna, and the vyāna—these the wise know as the five oblation-priests and as the supreme state of being.

14.23.3 The Brāhmaṇī said: Your earlier opinion held that by nature there are seven oblation-priests. Now tell me how the five oblation-priests are the supreme state of being.

14.23.4 The Brāhmaṇa said: The vital air gathered up by the prāṇa is born as the apāna; the air gathered up in the apāna gives rise then to the vyāna.

14.23.5 The air gathered up by the vyāna gives rise then to the udāna; the air gathered up in the udāna brings the samāna fully into play.

14.23.6 Of old they went and asked Prajāpati, the firstborn: 'Tell us which of us is the eldest; he shall be our foremost.'

14.23.7 Brahmā said: He upon whose dissolution all the vital breaths in the bodies of breathing creatures go to dissolution, and upon whose moving forth they move once more—he indeed is the foremost. Go now wherever you please.

14.23.8 The prāṇa said: When I dissolve, all the vital breaths in the bodies of breathing creatures go to dissolution, and when I move forth they move once more. I am the foremost—behold me as I dissolve.

14.23.9 The Brāhmaṇa said: The prāṇa then dissolved and again moved forth; and the samāna and the udāna then spoke these words, O fair one.

14.23.10 'You do not stand here pervading all this as we do; you are not our foremost, O prāṇa, for the apāna is in your power.' Again the prāṇa moved forth, and the apāna addressed it.

14.23.11 'When I dissolve, all the vital breaths in the bodies of breathing creatures go to dissolution, and when I move forth they move once more. I am the foremost—behold me as I dissolve.'

14.23.12 As the apāna was speaking, the vyāna and the udāna then said to it: 'O apāna, you are not the foremost, for the prāṇa is subject to you.'

14.23.13 The apāna then moved forth, and the vyāna in turn declared: 'I am the foremost of all—hear the reason why.'

14.23.14 'When I dissolve, all the vital breaths in the bodies of breathing creatures go to dissolution, and when I move forth they move once more. I am the foremost—behold me as I dissolve.'

14.23.15 The vyāna then dissolved and again moved forth; and the prāṇa, the apāna, the udāna, and the samāna said to it: 'You are not our foremost, O vyāna, for the samāna is in your power.'

14.23.16 Again the vyāna moved forth, and the samāna in turn declared: 'I am the foremost of all—hear the reason why.'

14.23.17 'When I dissolve, all the vital breaths in the bodies of breathing creatures go to dissolution, and when I move forth they move once more. I am the foremost—behold me as I dissolve.'

14.23.18 Then the samāna dissolved and again moved forth; and the prāṇa, the apāna, the udāna, and the vyāna said to it: 'O samāna, you are not the foremost, for the vyāna alone is in your power.'

14.23.19 The samāna then moved forth, and the udāna said to it: 'I am the foremost of all—hear the reason why.'

14.23.20 'When I dissolve, all the vital breaths in the bodies of breathing creatures go to dissolution, and when I move forth they move once more. I am the foremost—behold me as I dissolve.'

14.23.21 Then the udāna dissolved and again moved forth; and the prāṇa, the apāna, the samāna, and the vyāna said to it: 'O udāna, you are not the foremost, for the vyāna alone is in your power.'

14.23.22 Then Brahmā the Prajāpati said to them as they stood gathered: 'You are all foremost, or none of you is foremost; all of you sustain one another's functions; each is foremost in its own domain, and all are guardians of one another.'

14.23.23 'There is one, both steady and unsteady; by distinction there are five winds. There is but one Self, my own, though it is built up in manifold ways.'

14.23.24 'Being friends to one another, nourishing one another—go in peace, blessings upon you, and uphold one another.'

14.24.1 The Brāhmaṇa said: On this point too they recite an ancient tale, the dialogue of Nārada and the seer Devamata.

14.24.2 Devamata said: When a creature is coming into being, which arises first—the prāṇa, the apāna, the samāna, the vyāna, or indeed the udāna?

14.24.3 Nārada said: That by which this creature is brought forth—another goes before it. And the pairing of the breaths is to be understood, both that which moves crosswise and that which moves upward.

14.24.4 Devamata said: By what is this creature brought forth, and which other goes before it? Tell me with certainty about the pairing of the breaths, the crosswise and the upward.

14.24.5 Nārada said: From intention joy is born, and from sound too it is born; it arises from taste as well, and from form too it is born.

14.24.6 It arises from touch as well, and from smell too it is born. This is the form of the udāna: joy, which springs from union.

14.24.7 From desire the seed arises, from desire the essence arises; the seed and the blood, held in common, are produced by the samāna and the vyāna.

14.24.8 From the seed mingled with the blood, the prāṇa first comes into play; and when the seed has been transformed by the prāṇa, the apāna then comes into play.

14.24.9 The prāṇa and the apāna are this pair, going downward and upward; the vyāna and the samāna, both together, are called the crosswise pair.

14.24.10 'Agni is verily all the deities'—such is the teaching of the Veda; and among brāhmaṇas there arises knowledge attended by discernment.

14.24.11 Of that fire the smoke is the form of tamas, and its ash is rajas; from that fire of fine seed sattva arises, there where the oblation is cast.

14.24.12 The two sprinklings of ghee are the samāna and the vyāna—so those versed in sacrifice know; the prāṇa and the apāna are the two portions of clarified butter, and between them is the devourer of oblations. This the brāhmaṇas know as the supreme form of the udāna.

14.24.13 As for that which is free of all pairs of opposites, hear it now as I declare it.

14.24.14 Day and night are this pair, and between them is the devourer of oblations. This the brāhmaṇas know as the supreme form of the udāna.

14.24.15 The two solstitial courses of the sun are a pair, and between them is the devourer of oblations. This the brāhmaṇas know as the supreme form of the udāna.

14.24.16 Truth and falsehood, the two, are a pair, and between them is the devourer of oblations. This the brāhmaṇas know as the supreme form of the udāna.

14.24.17 The good and the evil, the two, are a pair, and between them is the devourer of oblations. This the brāhmaṇas know as the supreme form of the udāna.

14.24.18 The existent and the non-existent are that pair, and between them is the devourer of oblations. This the brāhmaṇas know as the supreme form of the udāna.

14.24.19 First the samāna and the vyāna; by these the work is set in motion. The third part, again, is brought about once more by the samāna.

14.24.20 For the sake of peace there is the Vāmadeva hymn, and peace is the eternal Brahman. This the brāhmaṇas know as the supreme form of the udāna.

14.25.1 The Brāhmaṇa said: On this point too they recite an ancient tale, concerning the nature of the disposition of the four-priest oblation here.

14.25.2 The disposition of all of it shall be taught according to rule. Listen to me as I tell it, O blessed one—this is the highest mystery.

14.25.3 The instrument, the action, the agent, and release—O lovely one, these four are the oblation-priests by whom this world is enveloped.

14.25.4 And hear too, in full and without remainder, the means of these oblation-priests: smell, the tongue, the eye, the skin, and hearing as the fifth, the mind, and the intellect—these seven are to be known as the causes of the qualities.

14.25.5 Smell, taste, form, sound, and touch as the fifth, the object of thought and the object of cognition—these seven are the causes of action.

14.25.6 The smeller, the taster, the seer, the toucher, and the hearer as the fifth, the thinker and the knower—these seven are to be known as the causes of the agent.

14.25.7 These, possessed of qualities, consume their own object, good and evil; and the thought 'I am here without qualities'—these seven are the causes of release.

14.25.8 For the wise who understand, each in its own station according to rule, those qualities, having become deities, continually consume the oblation.

14.25.9 The ignorant man, eating his foods, becomes attached to them through the sense of 'mine'; cooking ever for his own sake, he is destroyed through the sense of 'mine'.

14.25.10 The eating of what should not be eaten and the drinking of liquor destroy him; he destroys that food, and that food destroys him; having destroyed, the wise man is himself destroyed.

14.25.11 The wise lord, the eater, brings forth this food again; and he is born from food—therein lies a subtle distinction.

14.25.12 That which is reached by the mind, and that which is uttered by speech, that which is heard by the ear, and that which is seen by the eye,

14.25.13 and that which is touched by touch, and that which is smelled by smell—restraining all these wholly, with the mind as the sixth, as oblations.

14.25.14 For me the purifying fire, the bearer of oblations, blazes endowed with qualities; the sacrifice of yoga is set in motion for me, born of the knowledge of Brahman in the mind, with the prāṇa for its hymn of praise, the apāna for its recited verse, and the renunciation of all things for its rich priestly fee.

14.25.15 The one who sanctions the act is my Brahman-priest, the agent is my Adhvaryu, the deed itself the hymn of praise, the doer the director, and that scripture; and final release is the priestly fee of this sacrifice.

14.25.16 And here too the people learned in Nārāyaṇa recite verses about how of old they bound the sacrificial victims for the god Nārāyaṇa.

14.25.17 There they sing the Sāman chants, and these they declare to be the demonstration. Know from me, O timid one, the god Nārāyaṇa, the Self of all.

14.26.1 The Brāhmaṇa said: There is one Ruler; there is no second ruler. As I am appointed, so do I act. This Person, dwelling in the heart, the Ruler, rules; impelled by him alone I move, like water running down a slope.

14.26.2 There is one Teacher; there is no second besides him. Him who dwells in the heart I now proclaim. By that Teacher, ever instructed, the Dānavas were one and all overcome.

14.26.3 There is one Kinsman; there is no second besides him. Him who dwells in the heart I now proclaim. By him instructed, kinsmen rich in kindred, the Seven Sages, shine sevenfold in the sky.

14.26.4 There is one Hearer; there is no second besides him. Him who dwells in the heart I now proclaim. Having dwelt his term of pupilage under that Teacher, Śakra attained immortality over all the worlds.

14.26.5 There is one Hater; there is no second besides him. Him who dwells in the heart I now proclaim. By that Teacher, ever instructed, the serpents were one and all made hateful to the world.

14.26.6 On this point too they recite an ancient tale, the conference of the serpents and the divine seers in the presence of Prajāpati.

14.26.7 The divine seers, the Nāgas, and the Asuras, sitting in attendance, asked Prajāpati: 'Let what is good for us be declared.'

14.26.8 To them as they inquired after the good, the Blessed One spoke the single syllable Oṃ, which is Brahman; and having heard it they ran off in all directions.

14.26.9 As they ran off, each taking the instruction for himself, in the serpents the disposition toward biting came forth first of all.

14.26.10 In the Asuras the disposition toward arrogance, born of their nature, came forth; the gods resolved upon giving, and the great seers upon self-restraint.

14.26.11 Approaching one Ruler, refined by one and the same sound, the serpents, divine seers, and Dānavas all resolved upon diverse things.

14.26.12 This one hears what is being told and grasps it just as it is; and when he asks again and again, another, the inner Teacher, gives his assent.

14.26.13 By his assent the action thereafter comes into play. He is Teacher, Knower, Foe, and Hater, dwelling within the heart.

14.26.14 Moving through the world by evil, this one becomes a doer of evil; moving through the world by good, he becomes a doer of good.

14.26.15 He who delights in the pleasures of the senses is, through desire, one who acts at his own will; but he who ever delights in the conquest of the senses is one who keeps to his vow.

14.26.16 But he who has left behind vows and rites and has taken refuge solely in Brahman, moving through the world as one who has become Brahman, is a true student of the sacred—a brahmacārin.

14.26.17 For him the kindling-sticks are Brahman, the fire is Brahman, the sacrificial grass is Brahman, the waters are Brahman, the teacher is Brahman; he is wholly concentrated in Brahman.

14.26.18 Such, and so subtle, is the holy life of Brahman that the wise know; and having known it they attained it, beholding through the Knower of the Field.

14.27.1 The brāhmaṇa said: Its gnats and mosquitoes are the cravings of the will; its cold and heat are grief and elation; its blinding gloom is delusion; its creeping serpents are the snakes of greed —

14.27.2 its road that must be crossed leads through the objects of sense alone; its hostile barriers are desire and anger. Having passed through that great and trackless waste, I have entered a vast forest.

14.27.3 The brāhmaṇa's wife said: Where is that forest, O man of great wisdom? What are its trees, what its streams, what its hills and mountains, and at what distance does that forest lie?

14.27.4 The brāhmaṇa said: In the realm of separateness there is nothing else equal to it; in the realm of non-separateness there is nothing more remote than it.

14.27.5 There is nothing shorter than it, and nothing greater than it; there is nothing more sorrowful than it, and no joy that equals it.

14.27.6 Having entered it, the twice-born neither grieve nor rejoice; they fear nothing from any quarter, and there are those who do not fear them.

14.27.7 In that forest are seven great trees, seven fruits, seven guests, seven hermitages, seven kinds of meditation, and seven consecrations — such is the form of that wilderness.

14.27.8 Trees putting forth divine flowers and fruits of five colors stand pervading that forest.

14.27.9 Trees putting forth flowers and fruits of fair hue and of two colors stand pervading that forest.

14.27.10 Trees putting forth divine flowers and fruits of four colors stand pervading that forest.

14.27.11 Trees putting forth auspicious flowers and fruits of three colors stand pervading that forest.

14.27.12 Trees putting forth fragrant flowers and fruits of a single color stand pervading that forest.

14.27.13 And two great trees, putting forth many flowers and fruits of indistinct color, stand pervading that forest.

14.27.14 Here is one fire, the gladdened brāhmaṇa; here are the five senses for its kindling-sticks; from these arise the seven releases that are the consecrations; the qualities are the fruits, and the guests are those who long for the fruits.

14.27.15 There the seven great seers accept the hospitality; and when they, being honored, have dissolved away, another forest shines forth.

14.27.16 There stands the tree of resolve, fruitless, attended by the shade of peace, the refuge of knowledge, watered by contentment, and lit within by the sun that is the Knower of the field.

14.27.17 For the good who attain that, there is no further fear; above, below, and across, its limit cannot be reached.

14.27.18 Seven women dwell there ever-present, downward-faced, radiant, and life-bearing; they bestow upon creatures the upward essences of all things, and likewise all impermanence.

14.27.19 There abide and from there again arise the seven groups of seven seers, the perfected ones, with Vasiṣṭha at their head.

14.27.20 Glory, splendor, fortune, victory, accomplishment, and brilliance — even so do seven lights attend upon the sun.

14.27.21 There too, in brief, are hills and mountains, and rivers and streams bearing waters sprung from Brahman.

14.27.22 There, in a secret place, is the confluence of the rivers, the sacred fire; from there those who are content in the Self, the self-restrained, go directly to the Grandfather.

14.27.23 With desires made lean and hopes turned to good vows, their sins burnt away by austerity, they merge the self in the Self and worship Brahman.

14.27.24 Here too the people learned in the forest of knowledge recite a hymn that, intending that wilderness, arose in measure with steadfastness.

14.27.25 Such, of this nature, is the divine wilderness that the brāhmaṇas know; and having known it, as shown to them by the Knower of the field, they have lived in accordance with it.

14.28.1 The brāhmaṇa said: I do not smell odors, I do not taste flavors, I do not see form, nor do I touch, nor do I hear the manifold sounds, nor do I entertain any willful thought at all.

14.28.2 It is one's own nature that desires the wished-for objects, one's own nature that hates all that is hateful; desire and hatred spring up from nature, having lodged the in-breath and out-breath within the bodies of creatures.

14.28.3 From these and other states, impermanent within them, I would mark out the elemental self within the body; and dwelling in that, I cannot in any way be assailed by desire and anger, by old age, or by death.

14.28.4 For one who craves none of the objects of desire and hates none of the faults, no stains cling to me amid the modes of nature, as a drop of water does not cling to the lotus leaves.

14.28.5 For this eternal one, who beholds the many modes of nature, the eternal things remain; the net of enjoyment does not cling to him in his actions, as in the sky the net of the sun's rays does not cling.

14.28.6 On this they recite an ancient tale, the dialogue of the adhvaryu priest and the ascetic; mark it well, O illustrious lady.

14.28.7 Seeing the sacrificial victim being sprinkled in the rite, the seated ascetic spoke to the adhvaryu, condemning it: 'This is violence.'

14.28.8 To him the adhvaryu replied: This goat does not perish; the creature will be joined to a higher good, if this Vedic teaching is true.

14.28.9 For that part of it which is earthly will go to the earth, and whatever in it is born of water returns to the waters.

14.28.10 Its eye goes to the sun, its hearing to the quarters, its breath to the very sky; for me, who act in keeping with sacred tradition, there is no fault at all.

14.28.11 The ascetic said: If you foresee a higher good for the goat in its parting from life, then the sacrifice exists for the goat's sake — what use is it to you?

14.28.12 Let its mother, father, brother, and friend give you their consent; take counsel with them, having first brought up the creature — especially since it belongs to others.

14.28.13 You ought to ask those who would thus give consent; and having heard their assent, the deliberation can be carried out.

14.28.14 As for the life-breaths of this goat, they have been led back to their own sources; only the body remains, motionless — so it is my view.

14.28.15 But for those who wish to be free of violence, the body, devoid of consciousness and like mere fuel, is fuel that goes by the name of victim.

14.28.16 'Non-violence is the highest of all duties' — such is the teaching of the elders; and we hold that whatever action is free of harm is the action to be done.

14.28.17 'Non-violence' must be the vow declared; and if I were to speak further than this, much could be said in many ways to fault your performance.

14.28.18 Non-violence toward all beings is what ever pleases us; we accomplish it before our very eyes — we do not serve what is unseen.

14.28.19 The adhvaryu said: You enjoy the quality of smell that belongs to earth, you drink the watery flavors, you see the form that belongs to the luminaries, you touch the qualities born of air,

14.28.20 you hear the sound born of space, and with the mind you conceive thought; and you regard all these elements as living beings.

14.28.21 You are constantly taking life away, and so you live in violence; there is no activity without harm. Or what do you think, O twice-born?

14.28.22 The ascetic said: The imperishable and the perishable — this is the twofold being of the Self; therein the imperishable is true being, while one's own nature is called the perishable.

14.28.23 Breath, tongue, mind, and goodness — this nature, together with passion: for one freed from these states, free of the pairs of opposites and of all craving,

14.28.24 who is equal toward all beings, free of possessiveness, self-conquered, and wholly liberated, no fear exists anywhere.

14.28.25 The adhvaryu said: Surely fellowship is to be kept here only with the good, O best of the wise; for, having heard your view, my own understanding grows clear.

14.28.26 Reverend one, awakened by your reverend understanding, I declare: in holding this view and in performing the sacrifice, there is no offense in me, O twice-born.

14.28.27 The brāhmaṇa said: Thereafter the ascetic, content with this reasoning, abode in silence; and the adhvaryu too, his delusion gone, proceeded with the great sacrifice.

14.28.28 Thus do the brāhmaṇas know this most subtle liberation; and having known it, they live by it, as shown by the Knower of the field.

14.29.1 The brāhmaṇa said: On this too they recite an ancient tale, the dialogue of Kārtavīrya and the Ocean, O lovely lady.

14.29.2 There was a king named Kārtavīrya Arjuna, possessed of a thousand arms, by whom, with his bow, the earth to its ocean-shores was conquered.

14.29.3 Once, roaming along the ocean's edge, proud of his strength, he showered the sea with hundreds of arrows — so we have heard.

14.29.4 The Ocean bowed to him and, with hands joined in reverence, said: Do not loose your iron shafts, O hero; tell me, what shall I do for you?

14.29.5 The creatures that take refuge in me are being slain by your mighty arrows, O tiger among kings; grant them safety, O lord.

14.29.6 Arjuna said: If anywhere there exists a bearer of the bow equal to me in battle, point him out to me — one who could stand against me in the fray.

14.29.7 The Ocean said: If, O king, the great seer Jamadagni is known to you, his son is able to offer you fitting hospitality.

14.29.8 Then the king set out, wrapped in great wrath; and coming to that hermitage, he sought out Rāma himself.

14.29.9 Together with his kinsmen he did deeds hostile to Rāma, and he brought distress upon the great-souled Rāma.

14.29.10 Then the fiery power of Rāma of boundless splendor blazed forth, consuming the armies of the foe, O lotus-eyed one.

14.29.11 Then, taking up his axe, Rāma swiftly cut down that thousand-armed king, as one lops a tree of its branching boughs.

14.29.12 Seeing him slain and fallen, all his kinsmen gathered, and taking up their swords and spears, surrounded the descendant of Bhṛgu.

14.29.13 Rāma too, taking up his bow and swiftly mounting his chariot, loosed showers of arrows and scattered the host of those kings.

14.29.14 Then certain warriors, having slain Jamadagni, fled into the mountain fastnesses, like deer harried by a lion.

14.29.15 Out of that fear they no longer performed the duties ordained for them, and their offspring, for want of the sight of brāhmaṇas, fell to the condition of outcastes.

14.29.16 These are the Draviḍas, the Kāśas, and the Puṇḍras, together with the Śabaras, who through their lapse from the warrior's duty came to the state of outcastes.

14.29.17 Then, when the warrior race had been stripped of its heroes again and again, the warriors begotten anew upon them by the brāhmaṇas were cut down by the son of Jamadagni.

14.29.18 At the end of the twenty-first slaughter, a bodiless voice, divine and sweet, heard throughout all the worlds, spoke to Rāma:

14.29.19 Rāma, Rāma, desist! What merit, dear son, do you see in robbing these wretched warriors of their lives again and again?

14.29.20 Likewise the forefathers, with Ṛcīka at their head, then said to that great-souled one, O blessed lady: Desist!

14.29.21 But Rāma, unable to bear his father's slaying, said to those seers: Your honors have no right to restrain me here.

14.29.22 The forefathers said: You ought not to slay these warriors, O best of the victorious; for it is not fitting that you, a true brāhmaṇa, should kill kings.

14.30.1 The forefathers said: On this too they recite an ancient tale; having heard it, you must act accordingly, O best of the twice-born.

14.30.2 There was a royal seer named Alarka, of mighty austerity, knower of duty, true to his word, great-souled, and firm in great vows.

14.30.3 Having conquered this earth to its ocean-shores with his bow, and having done that most arduous deed, he fixed his mind upon the subtle.

14.30.4 As he sat at the foot of a tree, this thought arose in him — having renounced his vast kingdom — concerning the subtle, O great-minded one:

14.30.5 Alarka said: The power of my mind has grown great; once the mind is conquered, victory is assured. Beset by foes, I shall loose my arrows elsewhere.

14.30.6 Since out of its fickleness the embodied mind desires to do all this, I shall loose arrows of keenest point against the mind itself.

14.30.7 The mind said: These arrows of yours, Alarka, shall in no way pass through me; they will only pierce your own vital parts, and with your vitals pierced you shall die.

14.30.8 Look rather for other arrows by which you might destroy me. Hearing this, he reflected and then spoke these words.

14.30.9 Alarka said: Having smelled the manifold scents, it craves after those very scents; therefore I shall loose my sharpened shafts against the sense of smell.

14.30.10 The sense of smell said: These arrows of yours, Alarka, shall in no way pass through me; they will only pierce your own vital parts, and with your vitals pierced you shall die.

14.30.11 Look rather for other arrows by which you might destroy me. Hearing this, he reflected and then spoke these words.

14.30.12 Alarka said: Having enjoyed the sweet tastes, it craves after those very tastes; therefore I shall loose my sharpened shafts against the tongue.

14.30.13 The tongue said: These arrows of yours, Alarka, shall in no way pass through me; they will only pierce your own vital parts, and with your vitals pierced you shall die.

14.30.14 Look rather for other arrows by which you might destroy me. Hearing this, he reflected and then spoke these words.

14.30.15 Alarka said: Having touched the manifold textures, the skin craves after those very contacts; therefore I shall rend the skin with my many heron-feathered shafts.

14.30.16 The skin said: These arrows of yours, Alarka, shall in no way pass through me; they will only pierce your own vital parts, and with your vitals pierced you shall die.

14.30.17 Look rather for other arrows by which you might destroy me. Hearing this, he reflected and then spoke these words.

14.30.18 Alarka said: Having heard the manifold sounds, it craves after those very sounds; therefore I shall loose my sharpened shafts against the sense of hearing.

14.30.19 The ear said: These arrows of yours, Alarka, shall in no way pass through me; they will only pierce your own vital parts, and thereby you shall give up your life.

14.30.20 Look rather for other arrows by which you might destroy me. Hearing this, he reflected and then spoke these words.

14.30.21 Alarka said: Having seen the manifold forms, it craves after those very objects; therefore I shall loose my sharpened shafts against the eye.

14.30.22 The eye said: These arrows of yours, Alarka, shall in no way pass through me; they will only pierce your own vital parts, and with your vitals pierced you shall die.

14.30.23 Look rather for other arrows by which you might destroy me. Hearing this, he reflected and then spoke these words.

14.30.24 Alarka said: This faculty of resolve, manifold in kind, deliberates through the understanding; therefore I shall loose my sharpened shafts against the intellect.

14.30.25 The intellect said: These arrows of yours, Alarka, shall in no way pass through me; they will only pierce your own vital parts, and with your vitals pierced you shall die.

14.30.26 The fathers said: Then Alarka, taking up a terrible and most arduous penance, could find with all his might no arrow to use against these seven; and so, with his mind fully composed, the lord pondered.

14.30.27 Having reflected for a long while, O best of the twice-born, Alarka, foremost of the wise, found no higher good than yoga.

14.30.28 Making his mind one-pointed and unwavering, he took his stand in yoga; the hero swiftly slew the senses with a single arrow, and entering into the Self through yoga he attained the highest perfection.

14.30.29 And the royal sage, marveling, uttered this verse: Alas, how grievous that we formerly devoted ourselves to kingship! Only afterward did I learn that there is no happiness higher than yoga.

14.30.30 Know this too, O Rāma: do not slay the Kṣatriyas. Undertake a terrible penance, and thereby you shall attain the supreme good.

14.30.31 The brāhmaṇa said: Thus addressed by his ancestors, the son of Jamadagni, exceedingly blessed, took up a terrible penance and attained a perfection hard to reach.

14.31.1 The brāhmaṇa said: In the world there are three foes, held to be nine by their qualities. Elation, stubbornness, and conceit—these three are the sāttvika qualities.

14.31.2 Grief, anger, and excessive impetuosity—these are reckoned the rājasa qualities. Sleep, drowsiness, and delusion—these three are the tāmasa qualities.

14.31.3 Having cut these down with volleys of arrows, the steadfast and tireless man, his self serene and his senses mastered, is able to conquer his foes.

14.31.4 On this matter those who know the ancient lore recite verses, those which were sung by King Ambarīṣa as he governed his kingdom.

14.31.5 When the vices had risen up and the good were being slain, Ambarīṣa seized the kingdom by main force—so runs the tradition.

14.31.6 Having subdued the great vices and duly honored the good, he attained a high perfection and uttered this verse.

14.31.7 For the most part my vices are conquered and all my enemies slain; but one vice remains, which deserves to be killed, and which I have not yet killed.

14.31.8 Possessed by it, this creature never attains freedom from craving; tormented by thirst, running toward the low places, he does not come to his senses.

14.31.9 That greed which, driving a man, makes him pursue even what ought not to be done—cut it down, even as it cuts you down, with sharp swords.

14.31.10 For from greed is born craving, and from that anxiety follows; the man who lusts to acquire gathers in abundance the rājasa qualities.

14.31.11 Bound in the bondage of the body by those qualities, he is born again and again and toils at action; when his life ends his body is broken and scattered, and in his next birth he goes once more to death.

14.31.12 Therefore, having rightly perceived this greed and subdued it with firmness, let a man seek sovereignty over himself. Let him know that this is the true kingdom and there is no other; for here within, that one king has been vanquished by me.

14.31.13 Thus was this verse sung by the illustrious King Ambarīṣa, who, setting supreme sovereignty before him, cut down greed alone.

14.32.1 The brāhmaṇa said: On this too, O fair lady, they recite this ancient story, the dialogue between a brāhmaṇa and Janaka.

14.32.2 To a brāhmaṇa who had settled there on the strength of some scriptural authority, King Janaka said, by way of discipline: You must not dwell within my domain.

14.32.3 Thus addressed, the brāhmaṇa answered that best of kings: Tell me, O king, how far the domain extends that stands within your power.

14.32.4 I wish to dwell, O mighty one, within the domain of another king; I wish to obey your word in accord with the scriptures, O lord of the earth.

14.32.5 Thus addressed by the illustrious brāhmaṇa, the king then sighed hot sighs again and again, and made him no answer.

14.32.6 As that king of boundless might sat there absorbed in thought, a faintness suddenly came over him, as an eclipse overtakes the radiant sun.

14.32.7 Then the king, recovering himself when the faintness had passed, after a moment spoke these words to the brāhmaṇa.

14.32.8 Though the kingdom of my fathers and forefathers is mine, and the people obedient, yet, searching this whole earth, I can find no domain that is truly my own.

14.32.9 When I searched the earth I did not find it; when I searched within Mithilā I did not find it; when I sought my own subjects therein, I did not find it.

14.32.10 When I could not find it among them, then this faintness came upon me; but when the faintness ended, my understanding returned to me.

14.32.11 By that understanding I judge that no domain is mine, or else the whole world is my domain; even this self is not mine, or else the whole earth is mine. Dwell here as long as you have the will, and enjoy as much as you desire.

14.32.12 Though the kingdom of your fathers and forefathers is yours, and the people obedient, tell me—resting on what conviction have you renounced the sense of 'mine'?

14.32.13 Or having settled on what conviction is it that all becomes your domain—the conviction by which you do not regard any as your domain, and yet all becomes your domain?

14.32.14 Janaka said: In all undertakings here the works are known to be finite; therefore I could find nothing of which I might say, 'This is mine.'

14.32.15 'Whose is this?' 'Whose is the property?'—so run the words of the Veda; reasoning thus with my intellect, I could find nothing of which I might say, 'This is mine.'

14.32.16 Having settled on this conviction, I have renounced the sense of 'mine'. Now hear the conviction by knowing which all things everywhere become my domain.

14.32.17 I do not desire even the scents that reach the nose for my own sake; therefore earth is conquered by me and abides forever in my power.

14.32.18 I do not desire even the tastes present in my mouth for my own sake; therefore the waters are conquered by me and abide forever in my power.

14.32.19 I do not desire form and light through the eye for my own sake; therefore light is conquered by me and abides forever in my power.

14.32.20 I do not desire for my own sake the contacts that reach the skin; therefore the wind is conquered by me and abides forever in my power.

14.32.21 I do not desire even the sounds that reach the ear for my own sake; therefore sounds are conquered by me and abide forever in my power.

14.32.22 I do not desire the mind for my own sake, ever fixed within the inner mind; therefore the mind is conquered by me and abides forever in my power.

14.32.23 For the gods, for the fathers, for created beings, together with guests—it is for this purpose that all these undertakings exist.

14.32.24 Then, smiling, the brāhmaṇa spoke again to Janaka: Know that I have come here today, in the guise of dharma itself, to test you.

14.32.25 You alone are the turner of this wheel whose hub is Brahman, whose spokes are the intellect, which never turns back, and which is held firm by the rim of sattva.

14.33.1 The brāhmaṇa said: I do not move in the world, O timid one, in the way you suppose me by your own reasoning. I am a brāhmaṇa, I am liberated, I am a forest-dweller; I am also a householder by duty, and a celibate student as well.

14.33.2 I am not, O fair one, as you behold me with your eye; by me is pervaded all this, whatever exists upon the earth.

14.33.3 Whatever creatures there are in the world, moving and unmoving, know me to be their ender, as fire is the ender of pieces of wood.

14.33.4 Sovereignty over all the earth, or even over heaven itself—this intellect knows it for what it is; the intellect alone is my wealth.

14.33.5 One is the path of the brāhmaṇas, by which those who know it go—in homes, in forest dwellings, in the houses of teachers, among mendicants; through many tokens, unconfused, the one intellect is worshiped.

14.33.6 Those of diverse tokens and stations of life, whose intellect is of the nature of tranquility, arrive at one and the same state, as rivers come to the sea.

14.33.7 This path is traversed by the intellect; it is not traversed by the body. Actions have a beginning and an end, and the body is the bondage of action.

14.33.8 Therefore, O blessed one, you have no fear concerning the world beyond; devoted to dwelling in my being, you shall come to my very Self.

14.34.1 The brāhmaṇa woman said: This cannot be understood by one of little soul, nor by one whose self is unperfected. My understanding finds it at once vast and slight, condensed and yet bewildering.

14.34.2 But tell me the means by which this understanding is attained; that I deem the chief cause from which it arises.

14.34.3 The brāhmaṇa said: Know the lower fire-stick to be the brāhmaṇa-power, and the teacher to be its upper stick; when austerity and sacred learning churn them together, from this is born the fire of knowledge.

14.34.4 The brāhmaṇa woman said: This token of Brahman that is named the knower of the field—by what mark can it be grasped, and where indeed is that mark of it?

14.34.5 The brāhmaṇa said: It is without token and without quality, and no cause of it is known. Yet I shall tell the means by which it may be grasped, or may not.

14.34.6 Even when rightly taught, it is but dimly perceived, as if through swarming bees; the mind bent on action, through want of true insight, seems to take refuge in the mere tokens of knowledge.

14.34.7 'This is to be done, this is not'—such is not taught in the paths of liberation; rather, it lies in those things wherein, as one sees and hears, the understanding of the Self is born.

14.34.8 As many portions as can here be conceived, so many let one frame—manifest and unmanifest in form, by hundreds and by thousands.

14.34.9 When all things marked by diversity, and all whose causes are perceptible, are seen to be such that beyond them nothing further exists—then realization comes through sustained practice.

14.34.10 Vāsudeva said: Then the understanding of that Brāhmaṇī, upon the dissolution of the Knower of the Field, perceived that beyond the Knower of the Field a higher, other Knower of the Field arises.

14.34.11 Arjuna said: Where, O Kṛṣṇa, is that Brāhmaṇī, and where that bull among Brāhmaṇas, by whom this perfection was attained? Tell me of them both, O undecaying one.

14.34.12 Vāsudeva said: Know my mind to be the Brāhmaṇa, and know my intellect to be the Brāhmaṇī; and he who was called the Knower of the Field—that, O Dhanaṃjaya, is none but myself.

14.35.1 Arjuna said: That supreme Brahman which is to be known—this you ought to expound to me; for by your grace my mind takes delight in things subtle.

14.35.2 Vāsudeva said: On this too they recount an ancient tale—a dialogue concerning liberation between a disciple and his teacher.

14.35.3 A certain wise disciple, O scorcher of foes, questioned a Brāhmaṇa teacher of firm vows, who sat at ease: 'What, indeed, is the highest good?'

14.35.4 'I have taken refuge in you, my lord, intent upon the supreme good. I beseech you with bowed head, O Brāhmaṇa: explain to me that of which I would ask.'

14.35.5 To the disciple who spoke thus, O Pārtha, the teacher replied: 'Speak forth, twice-born one; I shall declare to you that whereon your doubt lies.'

14.35.6 Thus addressed by the teacher, O best of the Kurus, that disciple, devoted to his guru, with joined palms put his question—hear it, O great-minded one.

14.35.7 The disciple said: Whence am I, and whence are you? Tell me that highest truth. Whence have beings come to be, the standing and the moving alike?

14.35.8 By what do beings live, and of what nature is their life-span? What is truth, what is austerity, O Brāhmaṇa? What virtues are praised by the good? Which are the auspicious paths? What is happiness, and what is wrongdoing?

14.35.9 These my questions, O blessed and most excellent one, O sage among Brāhmaṇas, you ought to answer here truly, exactly, and in accordance with reality.

14.35.10 Vāsudeva said: To that disciple—well-disposed, questioning fitly, endowed with virtues, tranquil, obedient to his guru, become as his very shadow, self-restrained, a striver, a chaste student—

14.35.11 to those questions, O Pārtha, the wise teacher of steadfast vows replied—all of them rightly, O best of the Kuru line, O subduer of foes.

14.35.12 The teacher said: This Law was proclaimed by Brahmā, cultivated by the foremost seers, to be attained through knowledge of the Vedas, the contemplation of the truly real.

14.35.13 It settles the matters of duty, desire, and gain concerning past, present, future, and the rest; it is fully known to the hosts of the perfected; it belongs to the ancient ordinance and is eternal.

14.35.14 I shall declare to you today, O greatly wise one, the supreme station, by understanding which the thoughtful become perfected here.

14.35.15 Of old the seers, drawing near and seeking knowledge from one another—Bṛhaspati and Bharadvāja, Gautama and the Bhārgava as well,

14.35.16 Vasiṣṭha and Kāśyapa, and Viśvāmitra and Atri too—having traversed all the paths and grown weary through their own works,

14.35.17 those twice-born ones, placing the aged seer of the Aṅgiras line before them, beheld in the abode of Brahmā the spotless Brahmā himself.

14.35.18 Bowing to that great-souled one as he sat at ease, the great seers, full of humility, asked of him this supreme highest good:

14.35.19 'How may action be well performed? How may one be freed from sin? Which are our auspicious paths? What is truth, and what is wrongdoing?'

14.35.20 'By what are the two paths of action traversed? By what does one win greatness? And whence the dissolution and final release, the arising and ceasing of beings?'

14.35.21 Thus questioned by those foremost sages, what the Great-grandsire said—that I shall fully declare to you. Hear it, O disciple, as it has come down.

14.35.22 Brahmā said: From truth are beings born, the standing and the moving alike; by austerity they live. Know this, O you of good vows.

14.35.23 Returning again to their own source, they continue on by their own deeds; for truth, joined with the virtues, is fixed and has five marks.

14.35.24 Brahman is truth, austerity is truth, and Prajāpati too is truth; from truth are beings born, and this great creation is made of truth.

14.35.25 Therefore the Brāhmaṇas, having truth for their refuge, ever devoted to yoga, beyond anger and torment, self-controlled, are the very bridges of the Law.

14.35.26 Of these learned ones, restrained toward one another, who set in motion the bridges of the Law, eternal and sustaining the worlds—of them I shall fully tell.

14.35.27 The fourfold knowledge, the four social orders, and the four stages of life severally—these the wise call the one eternal Law with its four supports.

14.35.28 I shall declare to you, O twice-born, the auspicious path that brings security, ordained for the attainment of the state of Brahman, trodden of old by the wise.

14.35.29 As I now speak of that supreme path, so hard to know, attend, O highly fortunate ones, in its entirety to the supreme station.

14.35.30 They call the stage of the chaste student the first station; the householder's life would be the second; thereafter comes the forest-dweller's; and beyond that is to be known the spiritual life, the supreme station.

14.35.31 Light, ether, the Sun, the Wind, Indra, Prajāpati—so long as one does not approach the spiritual life, so long does one not behold these. The means thereto I shall declare beforehand; attend to it.

14.35.32 For sages who feed on fruit, root, and air, dwelling in the forest, the forest-dweller's mode of life is enjoined for the three twice-born orders.

14.35.33 For all the social orders alike the householder's life is ordained; thus the steadfast declare that Law, whose mark is faith.

14.35.34 Thus have these paths leading to the gods been proclaimed to you—trodden by the good and the steadfast, by their works the bridges of the Law.

14.35.35 Whoever, of firm vow, severally follows the Law of these stages, in due time ever beholds the arising and the ceasing of beings.

14.35.36 Now I shall declare the principles truly and with their causes—all of them abiding in their spheres, operating each in its own portion.

14.35.37 The Great Self, the Unmanifest, and likewise the I-maker; the senses, ten and one besides; and the five great elements;

14.35.38 and the distinctive qualities of the five elements—such is the Vedic teaching. This count of four-and-twenty principles has been declared to you.

14.35.39 Now whoever knows the arising and ceasing of all the principles—that steadfast one falls into no delusion amid any of the beings.

14.35.40 Whoever truly knows the principles, and all the qualities, and all the deities entire—he, his sin shaken off and his bondage cast away, attains to all the stainless worlds.

14.36.1 Brahmā said: That Unmanifest, unagitated, all-pervading, fixed, and steadfast—one should know it as a city of nine gates, of three strands, of five elements.

14.36.2 Encompassed by eleven, with mind as its analyzing power and intellect as its lord—this would be that supreme eleventh.

14.36.3 The three streams that swell within it again and again—these very three channels, made of the strands, are what flow forth.

14.36.4 Tamas, rajas, and sattva—these they call the strands. All are paired with one another, and likewise all live upon one another.

14.36.5 They lean upon one another, and follow upon one another, and are interwoven with one another—the three strands and the five elements.

14.36.6 The mate of tamas is sattva, the mate of sattva is rajas; and of rajas too the mate may be sattva, and the mate of sattva is tamas.

14.36.7 Where tamas is restrained, there rajas comes into play; where rajas is restrained, there sattva comes into play.

14.36.8 One should know tamas to be of the nature of night, threefold, called delusion, marked by unrighteousness, and fixed upon evil deeds.

14.36.9 Rajas they declare to be of the nature of activity, bringing things about in turn; engaged in all beings, it is seen, marked by origination.

14.36.10 Illumination in all beings, lightness, faithfulness—such is the form of sattva; and this lightness is esteemed by the good.

14.36.11 The true nature of these strands shall be told with reasons and counter-reasons; with their parts combined and analyzed, know them from me in their reality.

14.36.12 Bewilderment, ignorance, non-renunciation, indecision in deeds; sleep, stupor, fear, greed, grief, the spoiling of good works;

14.36.13 forgetfulness, immaturity of judgment, unbelief, inconstancy of conduct, lack of discernment, blindness, the practice of the basest qualities;

14.36.14 thinking a thing done that is undone, fancying oneself knowing where there is no knowledge, unfriendliness, a perverted disposition, faithlessness, deluded imagining;

14.36.15 crookedness, want of consciousness, sinful action, insentience, heaviness, a state of collapse, darkness, a downward course;

14.36.16 all these qualities, O Brāhmaṇas, are declared to belong to tamas, together with whatever other settled states in this world are called delusion.

14.36.17 In this case and that, all those qualities of tamas are reckoned, as is the constant speech that reviles the gods, the Brāhmaṇas, and the Vedas.

14.36.18 Non-renunciation, conceit, delusion, wrath, and intolerance, and envy toward beings—such conduct is held to be of tamas.

14.36.19 Whatever undertakings are vain, and gifts that are vain, and vain eating—this conduct is held to be of tamas.

14.36.20 Excessive speech, intolerance, jealousy, overweening pride, and faithlessness—such conduct is held to be of tamas.

14.36.21 Whatever men of such kind there are in this world, doers of evil who have broken the bounds of decorum—all those are people of tamas.

14.36.22 I shall declare the appointed wombs of those doers of evil, who go downward into hell and to the lot of beasts and of hell:

14.36.23 unmoving beings, cattle, beasts of burden, flesh-eaters, biting serpents, worms, insects, and birds;

14.36.24 egg-born creatures and all four-footed beings; the mad, the deaf, the dumb, and whatever others are afflicted by sinful diseases.

14.36.25 Sunk in darkness, ill-conducted, marked by what their own deeds have made them—flowing downward—these, the men of tamas, lie sunk in darkness.

14.36.26 Their rise and ascent I shall now declare hereafter—how those doers of meritorious deeds attain the worlds of the well-doing.

14.36.27 But those who have set out otherwise and grown great in their works—of Brāhmaṇas devoted to their own duties and seeking the good—

14.36.28 by their sacraments they rise upward, striving toward fellowship of world; they go to the heaven of the gods—such is the Vedic teaching.

14.36.29 But those who have set out otherwise, grown great in their own works, subject to the law of return, are born here again as men.

14.36.30 Having fallen into a sinful womb—as outcastes, the dumb, the deformed—they nevertheless attain the social orders in turn, each higher than the last.

14.36.31 Passing beyond the womb of the Śūdra, those and the other qualities of tamas, gathered midway in the stream, abide within the strand of tamas.

14.36.32 Attachment to objects of desire is remembered as the Great Delusion; here even seers, sages, and gods, longing for pleasure, fall into delusion.

14.36.33 Tamas, delusion, the great delusion, darkness called wrath—and death is the blinding darkness; darkness is said to be wrath.

14.36.34 By its states, by its qualities, and by the wombs it leads to, in truth—all this concerning tamas, O Brāhmaṇas, has been duly proclaimed to you.

14.36.35 Who indeed truly understands this, who indeed truly sees it—who, perceiving the real amid the unreal, discerns the true mark of tamas?

14.36.36 The qualities of tamas have been proclaimed to you in their many forms, and tamas, higher and lower, has been duly told; for the man who ever knows these qualities is released from all the qualities of tamas.

14.37.1 Brahmā said: I shall now declare to you rajas as it truly is, O most excellent ones; give heed, O greatly fortunate, to the working of this quality in all its forms.

14.37.2 Aggregation, form, exertion, pleasure and pain, cold and heat, lordship, conflict, treaty-making, disputation, discontent, forbearance —

14.37.3 strength, valour, intoxication, fury, toil and quarrel as well, envy, craving, slander, war, possessiveness, protection,

14.37.4 killing, binding, and torment, buying and selling too, and the cutting at another's vital points with cries of 'cut, slash, split!' —

14.37.5 the cruel and the harsh, abuse, the directing of others' wealth, worldly anxiety and brooding, spite, and reproachful speech,

14.37.6 false speech and false giving, doubt and contention, blame, praise and eulogy, fierce splendour, gratification,

14.37.7 attendance and the wish to serve, service, thirst, dependence, marshalling of forces, misrule, heedlessness, affliction, and acquisition,

14.37.8 and whatever rites and dispositions arise in this world, severally, among men, among women, among creatures, in goods, and in refuges,

14.37.9 distress and distrust, and those vows and observances, and the giving joined with the prayer 'let this ever be mine' —

14.37.10 the utterance of svadhā, salutation, the utterance of svāhā, the vaṣaṭ-rite, and both the officiating at sacrifice and the teaching of it, and likewise acceptance of fees — these too they call rajas.

14.37.11 'Let this be mine, let this be mine' — attachment born of the qualities, and treachery, and illusion, deceit, and pride as well,

14.37.12 theft, injury, calumny, anguish, sleeplessness, stubbornness and hypocrisy, and passion, devotion, fondness, and merriment,

14.37.13 gambling and gossip, and the ties contracted through women, dancing, instrumental music, and song, and whatever attachments there be — all these, O brāhmaṇas, are proclaimed to be qualities of rajas.

14.37.14 The strivings on earth after things past, present, and to come, ever bent upon the threefold aim — dharma, artha, and kāma —

14.37.15 those who follow desire rejoice in the abundance of every desire; these are the downward-flowing, the fiery ones, enveloped by rajas.

14.37.16 In this world they take their joy, being born again and again; they strive both for the fruit that follows death and for what belongs to this world; they give and receive, they mutter prayers and they pour oblations.

14.37.17 The qualities of rajas have been recounted to you in their many forms, and the working of the quality told as it is; for the man who ever knows these qualities is freed from all the qualities of rajas.

14.38.1 Brahmā said: Next I shall declare the third and highest quality, the good of all beings in the world, the blameless law of the virtuous.

14.38.2 Bliss, delight, exaltation, luminous clarity, and happiness too, generosity, freedom from agitation, contentment, faithfulness,

14.38.3 forbearance, steadfastness, and non-injury, evenness, truth, uprightness, freedom from anger and from envy, purity, skill, and prowess —

14.38.4 knowledge held free of self-interest, conduct free of it, service free of it, toil free of it — he who is thus disciplined in duty attains the infinite in the world beyond.

14.38.5 Free of 'mine,' free of ego, free of expectation, even-minded toward all, unstricken by desire — this is the eternal law of the virtuous.

14.38.6 Trust, modesty, and endurance, renunciation, purity, vigilance, kindliness, freedom from delusion, compassion toward beings, freedom from slander,

14.38.7 gladness, satisfaction, and wonder, humility, good conduct, works of peace and inner cleansing, an auspicious mind, and deliverance,

14.38.8 equanimity and chastity, and renunciation utter and complete, freedom from 'mine,' freedom from expectation, the practice of duty unbought —

14.38.9 giving free of self-interest, sacrifice free of it, study free of it, vow free of it, acceptance of gifts free of it, duty free of it, austerity free of it.

14.38.10 Whoever in this world walk thus, taking their stand in sattva — those brāhmaṇas, abiding in the source that is Brahman, are the steadfast, the seers of the good.

14.38.11 Having cast off all sins, free of sorrow, ageless and deathless, those steadfast ones, attaining heaven, then work their will here and there.

14.38.12 Sovereignty and mastery and the swiftness of mind — these the great-souled ones bring forth at will, like the gods who roam the triple heaven.

14.38.13 These are remembered as the upward-flowing, the gods born of modification; having reached heaven, they transform things by their very nature, here and there; whatever they desire, all that they enjoy and apportion.

14.38.14 Thus has the conduct of sattva been told to you, O bulls among the twice-born; knowing this duly, one obtains whatever he desires.

14.38.15 The qualities of sattva have been proclaimed in detail, and the working of the quality told as it is; the man who ever knows these qualities enjoys the qualities, and is not himself devoured by them.

14.39.1 Brahmā said: The qualities cannot be told here as wholly distinct from one another; rajas, sattva, and tamas are seen unbroken, blent together.

14.39.2 They cleave to one another, they live upon one another, all of them lean upon one another and follow after one another.

14.39.3 As far as sattva extends, so far tamas is present — of this there is no doubt; and as far as tamas and sattva reach, so far, it is said here, reaches rajas.

14.39.4 Joined together they make their journey, traveling in company; for these act as an aggregate and proceed by causes and non-causes.

14.39.5 Among these that abide in one another, in their predominance and their excess, the relation holds throughout, now lesser, now greater.

14.39.6 Where tamas is in excess, sinking to the state of the lower creatures, there rajas is to be known as scant, and sattva scantier still.

14.39.7 And where rajas is in excess, moving in the middle current, there tamas is to be known as scant, and sattva scantier still.

14.39.8 And when sattva is in excess, flowing in the upward current, there rajas is to be known as scant, and tamas scantier still.

14.39.9 Sattva is the source of modification, the illuminator of the senses; no other state whatever is ordained as higher than sattva.

14.39.10 Those grounded in sattva go upward, those of rajas remain in the middle, and the men of tamas, yoked to the lowest quality, go downward.

14.39.11 Tamas in the śūdra, rajas in the kṣatriya, and supreme sattva in the brāhmaṇa — thus do the three qualities revolve among the three classes.

14.39.12 Even from afar they are seen together, traveling in company — tamas, sattva, and rajas; we have never heard of their being apart.

14.39.13 At the sight of the rising sun, fear comes to wicked thieves, while travelers are scorched, afflicted with thirst and overtaken by distress.

14.39.14 The sun is taken to be sattva, the base thieves are as tamas, and the scorching of the travelers is called the quality of rajas.

14.39.15 In the sun, its radiance is sattva, its burning the quality of rajas; but its eclipse, at the conjunctions, is to be known as the tāmasa quality.

14.39.16 Thus in all the heavenly lights the three qualities revolve, and they hold sway by turns, in this place and that, in this way and that.

14.39.17 And in immobile beings, tamas, sunk to the state of the lower order, and rajas qualities revolve there too; but the oily, nurturing essence is sāttvika.

14.39.18 The day is to be known as threefold, and the night is ordained as threefold; so too months, fortnights, and years, the seasons, and the junctures of time.

14.39.19 Threefold are the gifts that are given, threefold the sacrifice proceeds; threefold the worlds, threefold the Vedas, threefold the sciences, threefold the course of beings.

14.39.20 Past, present, and to come; dharma, artha, and kāma as well; the prāṇa, the apāna, and the udāna — these too are the three qualities.

14.39.21 Whatever there is in this world, all of it rests in these three; the three qualities, ever unmanifest, hold sway — sattva, rajas, and tamas, the eternal creation of the qualities.

14.39.22 Tamas is the unmanifest, the auspicious, the eternal, the unborn, the everlasting womb — Nature, modification, dissolution, the primal matter, origin and end.

14.39.23 Without excess and without lack, unshaking, unmoving, fixed, both being and non-being — all this unmanifest is remembered as having the three qualities; these are the names to be known by men who ponder the inner self.

14.39.24 He who truly knows the names of the unmanifest and the qualities, and all the courses of beings in their pure essence — freed from the body, knowing the truth of their distinction — he, made whole, is released from all the qualities.

14.40.1 Brahmā said: From the unmanifest there arose first the Great Self, of mighty intellect, the beginning of all the qualities; it is called the first creation.

14.40.2 The Great Self, Mind, Viṣṇu, the All, the mighty Śambhu, intellect, wisdom, perception, and likewise fame, steadfastness, memory —

14.40.3 by these synonymous names the Great Self is made manifest; the learned brāhmaṇa who knows it falls not into delusion.

14.40.4 With hands and feet on every side, with eyes, heads, and faces on every side, with ears on every side, he stands in the world, pervading all.

14.40.5 The Person, whose flame is of mighty splendour, lodged in the heart of all — minuteness, lightness, attainment, the Lord, the imperishable light.

14.40.6 There are the worlds of the wise, of those devoted to renunciation, the meditators, ever-yoked, true to their word, their senses conquered,

14.40.7 and whoever are endowed with knowledge, free of greed, their wrath subdued, of tranquil mind, steadfast, free of 'mine,' free of ego, all liberated — these indeed attain to greatness.

14.40.8 He who knows the holy and supreme course of the Great Self, that steadfast one comes to no delusion in any of the worlds; for in the primal creations it is Viṣṇu who becomes the self-existent Lord.

14.40.9 The man who thus knows the Lord seated in the secret heart, the ancient Person of cosmic form, golden, the supreme goal of the wise — that wise one, transcending the intellect, abides beyond it.

14.41.1 Brahmā said: That Great One who arose first is then called the I-maker; coming into being as 'I,' it is called the second creation.

14.41.2 The I-maker, the origin of the elements, is remembered as the modifying principle; it is the conscious essence of energy, the begetter of creatures, the Lord of beings.

14.41.3 It is the source of the gods, the god, and of the mind; the maker of the three worlds; it is called the one that conceives all this as 'I.'

14.41.4 For the sages ever devoted to the knowledge of the inner self, their souls refined, perfected through study and sacrifice, this is the eternal world.

14.41.5 Drawing these qualities together by the I-maker, the origin of the elements thus creates, the maker of beings; the modifying principle sets all this in motion, and so colours the world with its own radiance.

14.42.1 Brahmā said: From the I-maker were born the five great elements — earth, air, ether, water, and fire as the fifth.

14.42.2 In these five great elements creatures are bewildered — in sound, touch, and form, and in taste, smell, and action.

14.42.3 When the destruction of the great elements draws near and dissolution is at hand, a mighty terror arises in all that bears the breath of life; but the steadfast remain unmoved.

14.42.4 If a being is born from this, into that it again dissolves; they dissolve in reverse order and are born each from the one before.

14.42.5 Then, when all beings, the moving and the unmoving, have dissolved away, the steadfast, possessed of true memory, are never dissolved at all.

14.42.6 Sound, touch, and form, taste, and smell as the fifth, joined with action and cause, are impermanent and known as the marks of delusion.

14.42.7 Bound up with greed and procreation, without distinction, owning nothing, mere aggregates of flesh and blood, living upon one another —

14.42.8 these are the outer self, wretched, of pitiable conduct; the prāṇa and apāna, the udāna, the samāna, and the vyāna as well —

14.42.9 these are the inner self, the five fixed breaths; together with these — speech, mind, and intellect — the world is of eightfold nature.

14.42.10 He whose skin, nose, ears, and eyes, whose tongue and speech are restrained, whose mind is wholly pure and whose intellect never strays —

14.42.11 He in whom these eight fires never burn the mind—he attains that auspicious Brahman, beyond which nothing further is found.

14.42.12 And the eleven that they call, in particular, the sense-organs—born of egoism—those I shall now expound, O twice-born ones.

14.42.13 The ear, the skin, the two eyes, the tongue, and the nose as the fifth; the two feet, the anus, and the organ of generation, the two hands, and speech as the tenth.

14.42.14 This is called the aggregate of the senses, with the mind as the eleventh. Let one first conquer this aggregate; thereupon Brahman shines forth.

14.42.15 Five they call the organs of knowledge, and five the organs of action; the ear and the rest, five in number, they declare to be in truth conjoined with intellect.

14.42.16 And the others, undistinguished, are those conjoined with action; in both groups the mind is to be known as present, and intellect would be the twelfth.

14.42.17 Thus have these eleven senses been declared by me in order; knowing these, the wise consider their task accomplished.

14.42.18 Three are the abodes of beings; a fourth does not arise—dry land, the waters, and the sky; and birth, too, is of four kinds.

14.42.19 Egg-born, sprout-born, sweat-born, and womb-born—thus the birth of the aggregate of beings is observed to be of four kinds.

14.42.20 Even the immobile beings, and likewise those that move in the sky, one should know to be egg-born, and so too all the creeping things.

14.42.21 Worms and creatures of like kind are declared to be sweat-born; this second mode of birth is said to be the lowliest.

14.42.22 Those beings which, bursting through the earth, are born as time rolls on—these they call sprout-born, O most excellent of the twice-born.

14.42.23 Beings two-footed and many-footed, and those that move on a slanting course—know these too to be womb-born, O most excellent ones.

14.42.24 The eternal source that is Brahman is here to be known as twofold: austerity, and meritorious action—such is the doctrine of the wise.

14.42.25 Action is to be known as twofold: sacrifice, and the giving of gifts at the rite. The study of one who has been born is meritorious—such is the teaching of the elders.

14.42.26 He who knows this duly would be liberated, O bulls among the twice-born; and know him, too, to be freed from all sins.

14.42.27 Ether is the first element; the ear is called its relation to the self; sound is its relation to beings; and the quarters of space are therein the presiding divinity.

14.42.28 The second element is wind; the skin is renowned as its relation to the self; the tangible is its relation to beings; and lightning is therein the presiding divinity.

14.42.29 The third they call light; the eye is said to be its relation to the self; form is then its relation to beings; and the sun is therein the presiding divinity.

14.42.30 The fourth is to be known as the waters; the tongue is held to be its relation to the self; taste is here its relation to beings; and Soma is therein the presiding divinity.

14.42.31 Earth is the fifth element; the nose is held to be its relation to the self; smell is likewise its relation to beings; and Vāyu is therein the presiding divinity.

14.42.32 This fourfold ordering with respect to the five elements has been recounted; hereafter I shall expound the whole threefold reckoning of each sense-organ.

14.42.33 The two feet, the brāhmaṇas who perceive the truth declare to be the relation to the self; that which is to be traversed is the relation to beings; and Viṣṇu is therein the presiding divinity.

14.42.34 The downward-moving breath, the apāna whose course is downward—the anus is held to be the relation to the self; excretion is the relation to beings; and Mitra is therein the presiding divinity.

14.42.35 The procreation of all beings—the organ of generation is called the relation to the self; semen, likewise, is the relation to beings; and the divinity is Prajāpati.

14.42.36 The two hands, those who know the relation to the self declare to be the relation to the self; acts are the relation to beings; and Śakra is therein the presiding divinity.

14.42.37 Speech, sacred to all the gods and preceded by the mind, is here called the relation to the self; what is to be spoken is the relation to beings; and Agni is therein the presiding divinity.

14.42.38 The mind, follower of the five elements, they call the relation to the self; what is to be thought is the relation to beings; and the moon is the presiding divinity.

14.42.39 The intellect, which ranges over the six senses, they call the relation to the self; what is to be discerned is the relation to beings; and Brahmā is therein the presiding divinity.

14.42.40 This ordering of the relation to the self has been duly proclaimed to you by me; for the knowledge of it, O knowers of dharma, is attained here by the wise.

14.42.41 The senses, the objects of the senses, and the five great elements—gathering all these together with the mind, one should hold them firmly in contemplation.

14.42.42 When the entire mind has been dissolved, no happiness rooted in birth is sought; that happiness, in the view of the wise, belongs to those whose being is full of knowledge.

14.42.43 Hereafter I shall expound that auspicious cessation toward all beings—producing a subtle state—whether by gentle means or by harsh.

14.42.44 Free of the qualities yet endowed with quality, free of attachment, solitary in conduct, uninterrupted—this they call the conduct befitting the brāhmaṇa, the one abode of happiness.

14.42.45 The wise man who, like a tortoise drawing in its limbs, withdraws all desires entirely—stainless and freed on every side—that man is forever happy.

14.42.46 Restraining his desires within the self, with thirst extinguished and mind composed, a friend to all beings, full of goodwill, he goes to union with Brahman.

14.42.47 By the restraint of all the senses that crave their objects, and by the sage's abandonment of inhabited regions, the fire of the inner self is kindled.

14.42.48 As fire kindled by fuel shines forth as a great light, so by the restraint of the senses the great Self shines forth.

14.42.49 When, with serene self, one beholds all beings within the heart of the self, then, self-originated, one attains the unsurpassed, subtler than the subtle.

14.42.50 Fire is form, water is the flowing stream, and wind is touch; earth is the dreadful bearer of mire, and ether is hearing.

14.42.51 Pervaded by passion and grief, encompassed by five streams, conjoined with the five elements, having nine gates and two presiding deities—

14.42.52 full of rajas, yet unseen, possessed of the three qualities and the three humours, delighting in contact, deluded—such is the conception of the body.

14.42.53 Hard to traverse in this world of the living, it rests upon each individual existence; and it is this very thing that turns as the wheel of time in this world.

14.42.54 This dreadful, fathomless great ocean named delusion—one may let it loose or draw it in, and rouse to wakefulness the world together with its gods.

14.42.55 Desire and anger, fear, delusion, hostility, and falsehood—by the restraint of the senses he forsakes these things so hard to forsake.

14.42.56 He by whom these five constituents bearing the three qualities are conquered in the world—for him the supreme, infinite abode is discerned in the firmament.

14.42.57 Having crossed the river whose banks are desire, whose far shore is endless, fearful with the current of the mind, and dangerous with its whirlpools, one should conquer both desire and anger.

14.42.58 Freed from all faults, he then beholds what is supreme; fixing the mind within the mind, he beholds the Self within the self.

14.42.59 All-knowing, in all beings he sees the Self within the self—now as one, now as many—transforming himself this way and that.

14.42.60 He surely beholds forms, as a hundred lamps are lit from a single lamp; he indeed is Viṣṇu and Mitra, Varuṇa, Agni, and Prajāpati.

14.42.61 For he is the Ordainer and the Disposer; he is the Lord, facing in all directions; as the heart of all beings the great Self shines forth.

14.42.62 Him the assemblies of brāhmaṇas, and gods and demons, the yakṣas, the piśācas, the ancestors, the birds, the hosts of rākṣasas, and all the throngs of spirits, and the great seers as well, forever praise.

14.43.1 Brahmā said: Among men the foremost is the prince, the kṣatriya, of the middle quality; among beasts of burden, the elephant; and among forest-dwellers, the lion.

14.43.2 The ram, among all the small cattle; and the rat, among dwellers in burrows; the bull, among cattle; and among women, the man indeed.

14.43.3 The banyan and the jambu tree, the pippala and the śālmali, the śiṃśapā and the meṣaśṛṅga, and likewise the hollow, whistling bamboos—these are the kings among trees in this world; herein is no doubt.

14.43.4 Himavān and Pāriyātra, the Sahya, the Vindhya, the Trikūṭa, the Śveta and the Nīla, the Bhāsa, and the mountain rich in timber—

14.43.5 the fair-shouldered, and Mahendra, and the mountain Mālyavān—these are the kings among mountains; and among hosts, likewise, the Maruts.

14.43.6 The sun is lord of the planets, and the moon of the constellations; Yama is lord of the ancestors, and the ocean of the rivers.

14.43.7 Varuṇa is the king of the waters; Mitra is said to be the king of living creatures; the sun is the overlord of hot things, and the moon is called the king of the lights of heaven.

14.43.8 Agni is ever the lord of beings; Bṛhaspati is lord of the brāhmaṇas; Soma is lord of the healing herbs; and Viṣṇu is the foremost of the mighty.

14.43.9 Tvaṣṭṛ is the sovereign of forms; Śiva is the lord of beasts; the sacrifice, likewise, is lord of priestly fees; and the seers, of the Vedas.

14.43.10 Of the quarters, the north; of the brāhmaṇas, the glorious king Soma; Kubera, of all the yakṣas; and Purandara, of the gods. This is the creation beginning with the elements, and Prajāpati is the lord of creatures.

14.43.11 Of all beings I am the great one, made of Brahman; no being higher than I, or than Viṣṇu, is found.

14.43.12 The king of all kings is Viṣṇu, the great one, made of Brahman; him we know to be the Lord—he is the all-pervading, he is Prajāpati.

14.43.13 For he is the Lord of all—of men, kiṃnaras, and yakṣas, of gandharvas, serpents, and rākṣasas, of gods, dānavas, and nāgas.

14.43.14 Of all those fair-eyed ones who follow the god Bhaga, the great goddess, consort of Maheśvara, who is called Pārvatī, is proclaimed the highest.

14.43.15 Know the goddess Umā to be the most excellent and auspicious of women; among delights, the bounteous earths; and among women, likewise, the apsarases.

14.43.16 Kings desire dharma, and brāhmaṇas bear the mark of dharma; therefore let the king strive here in the protection of the twice-born.

14.43.17 For those kings in whose realm the virtuous sink into ruin—they, bereft of all their own merits, travel after death by the downward path.

14.43.18 But those kings in whose realm the virtuous are well protected—they rejoice in this world, and after death those great-souled ones attain the very state of infinity; know this, O bulls among the twice-born.

14.43.19 Hereafter I shall expound the fixed defining mark of dharma: dharma has non-injury as its mark, and injury is the mark of unrighteousness.

14.43.20 The gods have radiance as their mark; men have action as their mark; ether has sound as its mark; and wind has touch as its mark.

14.43.21 The mark of the luminaries is form, and the waters have taste as their mark; the earth, bearer of all beings, has smell as her mark.

14.43.22 Speech, refined with vowels and consonants, has truth as its mark; the mark of the mind is thought; and the intellect, accordingly, is so described by inference.

14.43.23 Contemplating objects with the mind, one resolves upon them with the intellect; for the intellect is marked by determination—herein is no doubt.

14.43.24 Meditation is the mark of the Great Principle; the unmanifest has the mark of the holy; yoga has the mark of activity, and knowledge has the mark of renunciation.

14.43.25 Therefore, placing knowledge foremost, let the wise man here renounce; the renunciant, joined with knowledge, attains the supreme goal—transcending the pairs of opposites, he approaches that which is beyond darkness, death, and old age.

14.43.26 That which is joined with the defining marks of dharma has been duly declared to you by me; hereafter I shall rightly expound the apprehension of the qualities.

14.43.27 The smell that belongs to earth is here grasped by the nose; and the wind seated in the nose is appointed to the knowledge of smell.

14.43.28 The essence that is the constituent of the waters is ever grasped by the tongue; and Soma, seated in the tongue, is appointed to the knowledge of taste.

14.43.29 The quality of light is form, and form is grasped by the eye; and the sun, seated within the eye, is ordained for the knowing of form.

14.43.30 Touch belongs to the wind, and it is perceived by the skin; and the wind, seated within the skin, is ordained for the knowing of touch.

14.43.31 The quality of ether is sound, and it is grasped by the ear; and all the quarters, seated within the ear, are declared the means for knowing sound.

14.43.32 The quality of mind is thought, and it is grasped by understanding; and the conscious element seated in the heart is ordained for the knowing of mind.

14.43.33 The intellect acts through resolve, and the Great One through meditation; their grasping is ever a determining—the Unmanifest, in this there is no doubt.

14.43.34 The Knower of the Field is eternal, grasped by no sign, devoid of qualities in its nature; therefore the Knower of the Field is signless, marked by pure knowledge alone.

14.43.35 The Unmanifest is declared the Field, the source and dissolution of the qualities. Ever do I see what lies hidden within; I know it, and I hear it.

14.43.36 The Spirit comes to know that Field, and therefore is called the Knower of the Field; the Knower of the Field beholds the whole working of the qualities entire.

14.43.37 With beginning, middle, and end as its limits, unconscious and ever being created—the qualities, themselves created again and again, do not know the Self.

14.43.38 Indeed none knows the truth; the Knower of the Field alone attains that which is higher than the high, greater than the qualities and what is born of them.

14.43.39 Therefore the knower of truth, abandoning here both the qualities and their principle, with his faults worn away and the qualities forsaken, then enters into the Knower of the Field.

14.43.40 Free from the pairs of opposites, beyond salutation and beyond the offering-cry, unmoving and homeless—that Knower of the Field is the supreme, all-pervading Lord.

14.44.1 Brahmā said: That which has beginning, middle, and end, together with the means of its apprehension, joined with name and mark—all this I shall declare to you in truth.

14.44.2 Day comes first, then night; the months are reckoned from the bright fortnight onward; the lunar mansions from Śraviṣṭhā onward, and the seasons from the cool season onward.

14.44.3 Earth is the source of scents, and water of tastes; light is the source of forms, and wind is called the origin of touch; ether is the source of sound—such is the quality wrought by the elements.

14.44.4 Beyond this I shall now proclaim the highest origin of beings: the sun is the source of lights, and fire is held to be the source of the elements.

14.44.5 The Sāvitrī is the source of all branches of knowledge, Prajāpati of the gods; the syllable Oṃ is the source of all the Vedas, and breath of speech; whatever is fixed in this world is all called Sāvitra, born of the Sun.

14.44.6 The Gāyatrī is the source of metres; the goat is called the source of cattle; cows are the source of four-footed beasts, and the twice-born of men.

14.44.7 The hawk is the source of birds, the oblation the highest of sacrifices; and of all creeping things the serpent is the foremost, O best of the twice-born.

14.44.8 The Kṛta is the first of all the ages—in this there is no doubt; gold is the first of all gems, and barley of the healing herbs.

14.44.9 Of all things to be chewed and eaten, grain is called supreme; and of all fluids that may be drunk, water is the highest.

14.44.10 Among all immovable beings without distinction, the ever-holy plakṣa tree, the field of Brahman, is remembered as the first-born.

14.44.11 And I am the first of all the Prajāpatis—in this there is no doubt; Viṣṇu, whose nature is beyond thought, is mine, and he is remembered as the Self-existent.

14.44.12 The great Meru is remembered as the eldest-born of all the mountains; and of the quarters and intermediate quarters, the upward direction was born first.

14.44.13 So too Gaṅgā, who flows by three paths, is remembered as the eldest-born of rivers; and the ocean is the eldest of all lakes and wells of water.

14.44.14 Of gods, demons, and spirits, of piśācas, serpents, and rākṣasas, of men, kiṃnaras, and yakṣas—of all he is the Lord and ruler.

14.44.15 Viṣṇu, the mighty one made of Brahman, is the source of the whole universe; no being higher than he exists here in the three worlds.

14.44.16 Of all the stages of life, the householder's is the first—in this there is no doubt; the Unmanifest is the source of the worlds, and it too is the end of all.

14.44.17 Days end in sunset, and night ends with the rising of the sun; the end of pleasure is ever pain, and the end of pain is ever pleasure.

14.44.18 All accumulations end in waste, all risings end in a fall; unions end in separation, and life indeed ends in death.

14.44.19 Everything done ends in destruction; for what is born, death is certain; in this world all things, moving and unmoving, are impermanent.

14.44.20 Sacrifice offered, gifts given, austerity, study, vows, and observances—all of this ends in destruction; only of knowledge there is no end.

14.44.21 Therefore, by pure knowledge, with serene and steadfast self, free from possessiveness and from the sense of 'I,' one is released from all evils.

14.45.1 Brahmā said: With intellect for its core, mind for its pillar, the host of the senses for its fastenings, the great elements for its struts, and the blinking of an eye for its rim—

14.45.2 beset by old age and grief, coursing with disease and misfortune, ranging over place and time, sounding with toil and exertion—

14.45.3 with day and night for its circuit, cold and heat for its circling ring, the torments that end in pleasure and pain, and hunger and thirst for its rivets—

14.45.4 streaked with shadow and sunlight, tossed by the closing and opening of eyes, thronged with men of dreadful delusion, ever turning, and unconscious—

14.45.5 counted by months and half-months, uneven, ranging through the worlds, with the heaped mire of darkness and driven by the rush of passion—

14.45.6 bright with the ornament of goodness, a wheel formed of the mass of the qualities, with quarrel and discord for its nave, revolving with massed griefs—

14.45.7 joined with action and its cause, broad with the spread of desire, reckoned by greed and craving, yet the birthplace of discerning knowledge—

14.45.8 surrounded by fear and delusion, working the bewilderment of beings, bearing within it joy and delight, and the grasp of desire and anger—

14.45.9 reaching from the Great Principle to the particulars, with unattached origin and undecaying, swift as the mind and tireless—thus the wheel of Time turns onward.

14.45.10 This wheel of Time, yoked with the pairs of opposites and unconscious, may send forth the world together with its gods, draw it back, and awaken it.

14.45.11 But the man who truly and ever knows the turning forth and the turning back of the wheel of Time is not bewildered among created beings.

14.45.12 Freed from all torments, the sage who has passed beyond all pairs of opposites, released from all sins, attains the supreme goal.

14.45.13 The householder, the celibate student, the forest-dweller, and the mendicant—these four stages of life are declared, all of them rooted in the householder's state.

14.45.14 Whatever scripture is proclaimed here in this world, to reach its end is the higher good—this is the eternal renown.

14.45.15 First consecrated by the sacraments, having duly fulfilled his vows, born in a family distinguished by virtue, the knower of the Veda should return home from his studentship.

14.45.16 Devoted to his own wife, self-controlled, of cultivated conduct, with senses subdued, full of faith, he should worship with the five great sacrifices.

14.45.17 Eating what remains after the gods and guests are served, intent upon the rites of the Veda, given to sacrifice and to giving, according to his means and according to the rule.

14.45.18 The sage is not restless with hand or foot, not restless with the eye, nor restless in speech or limb—such is the proper sphere of the cultivated man.

14.45.19 He should always wear the sacred thread, be clad in white, of pure vows, restrained in self-control and giving, and should ever consort with the cultivated.

14.45.20 Having mastered his loins and belly, friendly, settled in cultivated conduct, he should bear a staff of bamboo and a water-pot filled with water.

14.45.21 Having studied, he should teach; likewise he should sacrifice and officiate at sacrifice, give and receive—thus he should follow the sixfold livelihood.

14.45.22 Of these, three acts are the livelihood of brāhmaṇas: both officiating at sacrifice and teaching, and accepting gifts from a pure source.

14.45.23 And the other three acts that remain—giving, study, and sacrifice—those are bound up with sacred duty.

14.45.24 In those three acts the knower of duty should be vigilant: self-controlled, friendly, endowed with patience, a sage equal toward all beings.

14.45.25 The pure brāhmaṇa, accomplishing all this according to his power—thus yoked, the householder of resolute vows shall win heaven.

14.46.1 Brahmā said: Thus, by this path declared before and according to rule, one who has studied to the best of his power and likewise observed celibacy—

14.46.2 the learned sage devoted to his own duty, restraining all his senses, intent on what is dear and good to his teacher, given to truth and righteousness, and pure—

14.46.3 with his teacher's leave he should eat his food without disparaging it, living on sacrificial fare and on what is begged, regulated in standing, sitting, and movement.

14.46.4 Offering into the fire at the two times, having become pure and composed, he should ever bear a staff of bilva wood or of palāśa.

14.46.5 The garment of the twice-born, whether of linen, of cotton, or even an antelope's hide, should all be dyed with ochre.

14.46.6 His girdle should be of muñja grass; he should wear matted locks, perform his ablutions always, wear the sacred thread, study his lessons, and keep his fixed vows unbroken.

14.46.7 The celibate student who, restrained in his disposition, ever makes the offering of water to the gods with purified water, is praised.

14.46.8 Thus yoked, with seed drawn upward and composed, he shall win heaven; he wanders no more among births, having reached the supreme abode.

14.46.9 Consecrated by all the sacraments and likewise observant of celibacy, the sage, departing from the villages and going forth into the forest, should dwell there.

14.46.10 Clad in hide and bark, at dawn he should himself perform his ablutions; ranging always in the forest, he should not enter a village again.

14.46.11 Honoring guests in due season, he should also offer them shelter, sustaining himself on fruits, leaves, lowly roots, and wild millet.

14.46.12 He should partake, in due order and according to his consecration and unwearied, of flowing water, of air, and of all that the forest yields, down to grass.

14.46.13 With roots, fruits, and the alms he has gathered he should honor a guest who comes; whatever be his own food, from that he should ever give alms, unwearied.

14.46.14 Serving the gods and guests first, he should always eat with restrained speech, his mind unwavering, eating lightly, his refuge in the gods.

14.46.15 Self-controlled, friendly, endowed with patience, wearing his hair and beard, offering oblations, given to the study of scripture, and devoted to truth and righteousness—

14.46.16 having renounced care of the body, ever skillful, abiding in the forest and composed—thus yoked, the forest-dweller with senses subdued shall win heaven.

14.46.17 And the householder, the celibate student, or again the forest-dweller—whoever wishes to abide in liberation should take up the highest mode of life.

14.46.18 Having granted freedom from fear to all beings, he should practice freedom from action—the sage devoted to the welfare of all beings, friendly, restraining all his senses.

14.46.19 Unasked, unprepared for, and come by chance—such food he should always partake of, content with the mouthful that comes, free from longing.

14.46.20 He should eat only enough to sustain his journey, merely to keep life going; he should eat only what is righteously gained, and not pursue desire.

14.46.21 Beyond a mouthful and a covering he should take nothing whatsoever; only as much as he may eat should he accept, and no more.

14.46.22 He should accept nothing from others, nor ever give to them; but the wise one, out of compassion for the wretched state of beings, should always share what he has.

14.46.23 He should not take what belongs to others, nor accept what was not begged for; and having once enjoyed any object of sense, he should not crave it again.

14.46.24 When need arises, he may take earth, water, and stone, and leaves, flowers, and fruits that lie uncovered and freely available here.

14.46.25 He should not live by a craftsman's trade, nor desire food twice over; he should be neither a hater nor a teacher, and remain without adornment; he should eat only what has been hallowed by faith, and shun all gain got through omens.

14.46.26 Living without contrivance, unattached, holding no covenant with any creature, he should go for alms when the fire is smokeless and the householders have already eaten.

14.46.27 When the clatter of the serving-dishes has ceased, the knower of liberation should seek his alms; gaining them, let him not rejoice, and failing to gain them, let him not be downcast.

14.46.28 Eating in measure, awaiting the proper hour, composed, he should go for alms; he should not desire a gain shared in common, nor eat as one who has been honored — for the mendicant should shrink from a gain that comes through being honored.

14.46.29 While eating he should not savor the sour, the acid, the bitter, the astringent and pungent, nor the sweet flavors either; he should eat only enough to keep going, merely to sustain the breath of life.

14.46.30 The knower of liberation should seek his livelihood without obstructing any creature, and while begging he should in no way beg following after another.

14.46.31 He should not parade his piety; free of passion, let him dwell in solitude. For shelter he may resort to an empty house, a forest, the foot of a tree, a riverbank, or again a mountain cave.

14.46.32 In summer he should pass but a single night in a village; in the rains he may stay in one place. Let his road be the one the sun marks out, and let him roam the earth like an insect.

14.46.33 And out of compassion for living things he should look upon the ground as he walks; he should lay up no hoards, and shun any dwelling that breeds attachment.

14.46.34 The knower of liberation should always do his needful tasks with purified water; and a man should ever sip and touch with water that has been drawn up out of its source.

14.46.35 Non-injury, chastity, truth, and uprightness, freedom from anger, freedom from envy, self-restraint, and a constant abstaining from slander —

14.46.36 in these eight vows he should be steadfast, his senses curbed; and he should ever follow a course of conduct sinless, guileless, and straight.

14.46.37 Rites bound up with self-seeking prayer, and those bound up with injury, and the dharma performed for the world's regard — these he should neither do himself nor cause others to do.

14.46.38 Passing beyond all states of being, with the lightest of burdens let him wander forth, the same toward all creatures, the moving and the unmoving alike.

14.46.39 He should alarm no other being, nor take alarm at any; one whom all creatures may trust is called the foremost knower of liberation.

14.46.40 He should not brood on what has not yet come, nor dwell in thought on what is past; he should be indifferent to the present, composed, awaiting his hour.

14.46.41 Neither with the eye, nor with the mind, nor with speech should he ever do harm; and whether openly or in secret he should commit no evil act.

14.46.42 Drawing in his senses on every side, as a tortoise draws in its limbs, with senses, mind, and intellect grown still, let him gaze inward as one beyond the senses.

14.46.43 Beyond the pairs of opposites, beyond all salutation, beyond the cry of 'svāhā,' without the sense of 'mine,' without the sense of 'I,' beyond all care for getting and keeping —

14.46.44 free of expectation toward all beings, free of clinging, dependent on nothing, all-knowing, freed on every side — such a one is liberated; in this there is no doubt.

14.46.45 That Self is without hand or foot or back, without head, without belly, devoid of the qualities and of action, alone, stainless, and unmoving;

14.46.46 without smell or taste, without touch, without form or sound; without skin or bone, without marrow, and without flesh as well —

14.46.47 those who behold that Self — free of all care, imperishable, eternal, ever seated in the heart and abiding in all beings — they do not die.

14.46.48 There the intellect does not reach, nor the senses, nor the gods, nor the Vedas, the sacrifices, and the worlds, nor austerity, nor heroic effort — there, it is taught, the wise attain by a grasping that is without sign or mark.

14.46.49 Therefore the knower of dharma, bearing no outward mark, faithful to the vow of dharma, the wise man who has taken to a hidden practice of it, should move through life with his ways unknown.

14.46.50 Though clear-minded, he should follow dharma in the guise of a simpleton, doing it no harm, in such a way that others will continually hold him in contempt.

14.46.51 So conducting himself, he should follow dharma without sullying the path of the good; for he who is endowed with such conduct is called the foremost of sages.

14.46.52 The senses and the objects of sense, the five great elements, the mind and the intellect, the self, the Unmanifest, and likewise the Person —

14.46.53 having reckoned up all this, and rightly renounced it, he becomes stainless; then, freed from every bond, he attains the realm beyond.

14.46.54 Reckoning up this very truth at the hour of his end, the knower of reality should meditate, abiding in solitude; then, dependent on nothing, he is set free.

14.46.55 Released from all attachments, like the wind that moves through space, his sheath worn away and free of fear, he attains the supreme abode.

14.47.1 Brahmā said: The elders of settled vision declare that renunciation is austerity; the brāhmaṇas grounded in the source that is Brahman know knowledge to be the supreme Brahman.

14.47.2 Not far off lies the supreme Brahman, the resort of the Vedic lore, beyond the pairs of opposites, without quality, eternal, unthinkable, hidden, and highest.

14.47.3 Through knowledge and through austerity the steadfast behold that abode, their darkness scoured away, made pure, risen above passion, and stainless.

14.47.4 By austerity those who seek the highest tread the safe road — they who delight ever in renunciation, men who are the knowers of Brahman.

14.47.5 Austerity, they say, is a lamp, and right conduct accomplishes dharma; but knowledge we know to be supreme, and renunciation the highest austerity.

14.47.6 He who, through certainty of the truth, knows the unimpeded knowledge — the Self that abides in all beings — is held to be the one whose course goes everywhere.

14.47.7 The wise man who perceives both union and separation, and likewise oneness and manyness, is wholly freed from sorrow.

14.47.8 He who desires nothing and disdains nothing — that man, even while dwelling in this world, is fit to become one with Brahman.

14.47.9 He who knows the truth of primal Nature and its qualities, who understands the ordering of all beings, without the sense of 'mine' and without the sense of 'I,' is liberated; in this there is no doubt.

14.47.10 Beyond the pairs of opposites, beyond all salutation, beyond the cry of 'svadhā,' by tranquility alone he reaches the quality-less, the eternal, the one beyond all duality.

14.47.11 Forsaking all action made of the qualities, good and ill alike, and forsaking both truth and falsehood, the creature is liberated; in this there is no doubt.

14.47.12 Sprung from the seed of the Unmanifest, mighty, its trunk made of the intellect, with the great 'I'-principle for its boughs and the inner senses for its hollows;

14.47.13 with the great elements for its great branches and the particulars for its lesser branches, ever in leaf, ever in flower, putting forth fruits both fair and foul — such is the eternal tree of Brahman, the sustenance of all beings.

14.47.14 Cutting and cleaving this tree with the supreme sword of knowledge, and forsaking it, and gaining deathlessness, one should cast off death and birth; without the sense of 'mine' and without the sense of 'I,' he is liberated; in this there is no doubt.

14.47.15 These two birds are eternal companions, and both are without consciousness; but he who is held to be the conscious one is higher than these two.

14.47.16 The one without consciousness is yoked to the aggregate of sattva; higher than sattva, the inner Self gives consciousness. He is the Knower of the Field, whose understanding works through the aggregate of sattva, and passing beyond the qualities, he is freed from the noose of death.

14.48.1 Brahmā said: Some hold the supreme to be the Brahman-tree, some the great Principle made of Brahman, some the Person, some the Unmanifest, some that which is beyond and free of all affliction; yet all of this springs from the Unmanifest and is imperishable.

14.48.2 If a man, even for the space of a single breath at the hour of his end, becomes evenminded, then having drawn near to the Self he is fit for immortality.

14.48.3 If, even for the space of a wink, he restrains the self within the Self, then by the grace of the Self he reaches the imperishable attainment of the wise.

14.48.4 Restraining the breaths again and again by exercises of breath-control — by ten or by twelve, and then beyond that by twenty-four —

14.48.5 thus, his self first made serene, he gains whatever he desires; and the sattva that has risen up out of the Unmanifest is fit to attain immortality.

14.48.6 Those who know it praise nothing higher in this world than sattva; by inference we know the Person who has sattva for his refuge — and otherwise, O twiceborn, that Person cannot be reached.

14.48.7 Patience, steadfastness, non-injury, evenness, truth, uprightness, knowledge, relinquishment, and renunciation — this is held to be the conduct that springs from sattva.

14.48.8 By this very inference the wise then hold that sattva and the Person are one; in this there is no debate.

14.48.9 But certain learned men, well established in knowledge, say: this oneness of the Knower of the Field and of sattva does not hold.

14.48.10 That the one is forever distinct from the other — this is held beyond dispute; yet their distinctness must in truth be understood as also being innate and shared together.

14.48.11 And so the reasoning of the wise admits both oneness and manyness; for in the gnat and the fig there is seen both a union and a separateness.

14.48.12 As the fish is a thing apart within the waters, so is the conjunction of these two; their bond is like that of waterdrops upon the leaf of the red lotus.

14.48.13 The teacher said: When the Grandsire of the world had spoken thus, those brāhmaṇas, those best of the twiceborn, fell again into doubt and put their questions to him.

14.48.14 The seers said: Which among the dharmas, then, is held in this world the most worthy to be practiced? For we behold the manifold course of dharma as if it were at war with itself.

14.48.15 Some say there is a state above the body; others say it is not so. Some hold that all is a matter of doubt; others, that it is beyond doubt.

14.48.16 Some say it is impermanent, others permanent; some that it is not, others that it is. Some say it is of a single form, others twofold, others a blending of both; some say it is one, others that it is separate, and others still that it is many.

14.48.17 Thus think the brāhmaṇas, wise men who behold the truth of things. Some wear matted locks and skins, others are shaven, and some go uncovered.

14.48.18 Some choose to forgo bathing, others to bathe; some choose to take food, while others delight in fasting.

14.48.19 Some praise action, others tranquility; some praise both place and time, while others say there is no such thing. Some extol liberation, others the enjoyments of their various kinds.

14.48.20 Some desire riches, others poverty; some hold that worship is the means, while others say it is not so.

14.48.21 Some are devoted to non-injury, others bent upon injury; some say that fame comes through merit, while others say it is not so.

14.48.22 Some are intent on the good and the real, others remain in a state of doubt; some hold to sorrow, some to happiness, and others rest in meditation.

14.48.23 Some of the steadfast say it is sacrifice, others that it is giving; some praise all of these, while others say not all of them are good.

14.48.24 Others praise austerity, and some men the study of the sacred texts; some say it is knowledge and renunciation, while those who ponder the elements say it is inherent nature.

14.48.25 Thus, when dharma is raised up and goes racing off in so many directions, we cannot reach certainty, and are bewildered, O best of the gods.

14.48.26 'This is best, this is best' — so the people set forth; for whoever delights in a given dharma forever exalts that one.

14.48.27 At this our understanding is confounded and our mind drawn many ways; we wish you to declare this to us — what, O best one, is the highest good?

14.48.28 And what is yet more secret than this, that you should be pleased to tell us: by what cause is there a bond between sattva and the Knower of the Field?

14.48.29 Thus addressed by those brāhmaṇas, the blessed Lord, the world's creator, righteous of soul and wise, declared it to them according to the very truth.

14.49.1 Brahmā said: Come now, I shall declare to you, O most excellent ones, that which you ask of me; hear it all here, and lay it rightly to heart.

14.49.2 Non-injury toward all beings — this is held the most worthy thing to do; this is the untroubled state, the highest mark of dharma.

14.49.3 The elders who perceive things with certainty declare that knowledge is the highest good; therefore by pure knowledge a man is freed from all his sins.

14.49.4 Those in the world who are devoted to violence, those whose conduct is that of unbelievers, and those bound by greed and delusion—these surely go the way to hell.

14.49.5 But those who untiringly perform actions joined to desire for reward rejoice in this world, being born again and again.

14.49.6 But those wise and faithful men who perform their actions joined to a discipline free of craving—they are the steadfast ones, seers of the good.

14.49.7 Now beyond this I shall declare how the union and the separation of primal matter and the Knower of the Field come about; learn it well, O best of men.

14.49.8 This is called the relation here: that of the object and of objecthood. The Spirit is ever the experiencing subject, while matter is held to be the object.

14.49.9 This has been explained before by the earlier illustration, as of the gnat and the fig: matter, being unconscious, never knows that it is being enjoyed; but there is one who knows, who enjoys, and who is enjoyed.

14.49.10 They say matter is impermanent, bound to the pairs of opposites, and made up of the strands of nature; but the Knower of the Field is beyond the pairs, indivisible, eternal, and free of the strands.

14.49.11 When, having attained this awareness, he is seen as the same everywhere, he ever enjoys matter as the lotus leaf bears the water upon it.

14.49.12 Though joined with all the strands of nature, the wise man is not stained by them; just as a trembling drop of water rests upon a lotus leaf, even so, beyond doubt, the Spirit remains unattached.

14.49.13 The certainty is that matter is merely the material substance belonging to the Spirit; as there is substance and an agent, so too there is the union of these two.

14.49.14 As a man takes up a lamp and walks through the darkness, so by the lamp of pure matter the seekers of the supreme make their way.

14.49.15 As long as the quality of the fuel lasts, so long the lamp shines forth; when the quality of the fuel is exhausted, the light passes into extinction.

14.49.16 Thus the quality of matter is manifest, while the Spirit is held to be unmanifest. Understand this, O brāhmaṇas; come, I shall tell you yet more.

14.49.17 Even with a thousand portions the dull-witted man attains no growth, whereas with but a quarter portion the wise man prospers with ease.

14.49.18 In like manner one should understand the accomplishment of righteousness through right means; for the intelligent man who knows the means enjoys boundless happiness.

14.49.19 As a man without provisions who sets out upon a road somewhere travels on with great hardship, or even perishes along the way,

14.49.20 so too in the matter of works it must be understood that the fruit may come or may not come; the highest good lies in the Self, which reveals the auspicious and the inauspicious.

14.49.21 And as one suddenly sets out on foot alone upon a long road never seen before, bereft of any vision of the truth,

14.49.22 and as one might traverse that same road by a swift-going chariot yoked with horses—such is the course of the wise.

14.49.23 Having climbed a high mountain, the charioteer should not look down at the one upon the ground, the dull man toiling along, whom he beholds from his own chariot.

14.49.24 As far as there is a road fit for the chariot, so far he goes by chariot; but when the chariot-road comes to an end, the wise man abandons the chariot and proceeds on foot.

14.49.25 Thus the intelligent man advances, knowing the rule of yoga and the truth; the man of great wisdom, having fully grasped each higher stage, passes from the higher to the still higher.

14.49.26 As a man without a boat who, out of delusion, plunges into the terrible great ocean with his arms alone undoubtedly meets his death,

14.49.27 so the wise man who knows the distinctions, plunging unwearied into the water by a boat fitted for crossing, surely crosses over quickly.

14.49.28 Having crossed, free of the sense of mine, he abandons the boat and goes on to the farther shore. This has been explained by the earlier illustration, as of the chariot-rider and the man on foot.

14.49.29 As the ferryman who out of attachment has fallen into delusion remains there upon his boat, so the man overcome by the sense of mine keeps turning about in that same place.

14.49.30 Having boarded a boat, one cannot move about upon dry land; even so, having mounted a chariot, no passage over the waters is ordained.

14.49.31 Thus the various deeds that are done, each set within its own sphere of objects, bear their fruit severally; as a deed is done in the world, so it comes to pass.

14.49.32 That which has neither smell nor taste, neither form nor touch nor sound—this the sages perceive with their understanding and declare to be the Primordial Nature.

14.49.33 Therein the Primordial Nature is the Unmanifest; the evolute of the Unmanifest is the Great Principle; and of the Great, become the foundation, the evolute is the I-sense itself.

14.49.34 Of the I-sense, become the foundation, the evolute is what produces the great elements; for the sense-objects of the elements are severally held to be their qualities.

14.49.35 As the Unmanifest has the nature of a seed, so too it has the nature of bringing forth. We have heard that the Great Self has the nature of a seed and is also a bringer-forth.

14.49.36 The I-sense too has the nature of a seed and brings forth again and again; and the five great elements have the nature both of seed and of bringing-forth.

14.49.37 The particularized sense-objects of the five elements they call seed-natured, yet these do not bring forth further; know that they are but the distinguishing marks of those elements.

14.49.38 Therein ether has one quality, air is said to have two, fire they call possessed of three qualities, and water of four.

14.49.39 Earth is to be known as having five qualities, teeming with things moving and unmoving, the goddess who fashions all beings, the revealer of the auspicious and the inauspicious.

14.49.40 Sound, touch, and form, taste, and smell as the fifth—these five are to be known as the qualities of earth, O best of the twice-born.

14.49.41 Smell is ever earthly, and smell is held to be of many kinds; of that smell I shall declare in detail its many qualities.

14.49.42 Pleasant and unpleasant in smell, sweet, sour, and pungent, pervading, compact, oily, dry, and clear as well—thus earthly smell is to be known as of ten kinds.

14.49.43 Sound, touch, and form, and taste are held to be the qualities of water; but I shall declare the knowledge of taste, for taste is held to be of many kinds.

14.49.44 Sweet, sour, pungent, bitter, astringent, and salty—thus the taste born of water is held to be sixfold in its extent.

14.49.45 Sound, touch, and form—fire is said to have three qualities; and the quality of fire is form, and form is held to be of many kinds.

14.49.46 White, black, and red, blue, yellow, and tawny; short, long, and thick, square, minute, and round—

14.49.47 thus the form belonging to fire is said to be twelvefold in its extent, to be known ever by brāhmaṇas who know the law and speak the truth.

14.49.48 Sound and touch are to be known as the two qualities by which air is said to be twofold; and the quality of air is touch, and touch is held to be of many kinds.

14.49.49 Hot, cold, pleasant, painful, oily, and clear, hard, greasy, smooth, slimy, harsh, and soft—

14.49.50 thus the quality belonging to air is said to be twelvefold in its extent, to be known duly by perfected brāhmaṇas who know the law and perceive the truth.

14.49.51 Therein ether has one quality, and that is held to be sound; of that sound I shall declare in detail its many qualities.

14.49.52 Ṣaḍja and Ṛṣabha, Gāndhāra, Madhyama, and Pañcama, and beyond these are to be known Niṣāda and Dhaivata.

14.49.53 Pleasant and unpleasant in tone, combined and divided—thus sound, which arises from ether, is to be known as of many kinds.

14.49.54 Ether is the highest of the elements; beyond it is the I-sense; higher than the I-sense is the intellect; and the Self is higher than the intellect.

14.49.55 Higher than that is the Unmanifest, and higher than the Unmanifest is the Spirit, the knower of what is high and low among beings, on attaining whom one enjoys the Infinite.

14.50.1 Brahmā said: Now of these five elements the mind is the lord, both in restraint and in release; the mind is the very self of the elements.

14.50.2 The mind is ever the overseer of the great elements; the intellect proclaims their sovereignty; and the Knower of the Field is said to be the All.

14.50.3 The mind yokes the senses as a charioteer yokes good horses; and the Knower of the Field ever yokes the senses, the mind, and the intellect.

14.50.4 The chariot is joined with the great elements and curbed by the intellect; having mounted it, the embodied self runs about on every side.

14.50.5 Joined with the host of the senses, having the mind for its charioteer and ever reined in by the intellect, the great chariot is made of Brahman.

14.50.6 The wise man who thus ever knows this chariot made of Brahman—that steadfast one falls into no delusion in any of the worlds.

14.50.7 It begins with the Unmanifest and ends in the particulars; it teems with things moving and unmoving; it is a world lit by the radiance of moon and sun, adorned with planets and stars,

14.50.8 everywhere graced with a network of rivers and mountains, and ever embellished with manifold waters,

14.50.9 the livelihood of all beings, the resort of all that bears the breath of life. This is the eternal forest of Brahman, in which the Knower of the Field roams.

14.50.10 Whatever beings there are in this world, unmoving and moving, these dissolve first; afterward the qualities produced by the elements; from the qualities come the five elements—such is the upbuilding of beings.

14.50.11 Gods, men, and gandharvas, piśācas, asuras, and rākṣasas—all are created by their own inherent nature, not from rites and not from any other cause.

14.50.12 These makers of the universe, O brāhmaṇas, are born again and again; brought forth from them, they dissolve back into those very five great elements in due time, as waves dissolve into the sea.

14.50.13 From the world-creating elements one passes to the great elements; and freed from the five elements, one may go on to Prajāpati.

14.50.14 The Lord Prajāpati created this whole world by austerity alone; and even so the seers attained the Vedas through austerity.

14.50.15 And by the gradual practice of austerity, living on fruits and roots, the perfected ones, with concentrated minds, behold the triple world here through their austerity.

14.50.16 Herbs, antidotes, and the like, and the manifold sciences in every form, are perfected by austerity alone; for the means has austerity for its root.

14.50.17 Whatever is hard to attain, hard to learn, hard to assail, hard to compass—all that may be accomplished by austerity; for austerity cannot be surpassed.

14.50.18 The drinker of liquor, the slayer of a brāhmaṇa, the thief, the killer of an embryo, the violator of the teacher's bed—by austerity well practiced they are freed from their sin.

14.50.19 Men, ancestors, and gods, cattle, beasts, and birds, and whatever other beings there are, moving and unmoving—

14.50.20 ever devoted to austerity, they attain perfection always through austerity; and even so the gods, those greatly fortunate ones, went to heaven by austerity.

14.50.21 But those who untiringly perform actions joined to desire for reward, bound up with the I-sense—they dwell in the presence of Prajāpati.

14.50.22 By pure meditative yoga, free of the sense of mine and of the I-sense, the great-souled ones attain the great and supreme world.

14.50.23 Coming through meditative yoga, ever serene in mind, they enter, by their command of self, into the Unmanifest, the storehouse of bliss.

14.50.24 Coming through meditative yoga, free of the sense of mine and of the I-sense, they enter here into the Unmanifest, the great and supreme world.

14.50.25 Arisen from the Unmanifest itself, the knower of the right season returns again; released from darkness and passion, taking his stand on pure goodness alone,

14.50.26 freed from all sins, indivisible, he renounces all. One should know him as the Knower of the Field; and whoever knows him is a knower of the Veda.

14.50.27 Reaching pure thought from thought, let the sage sit restrained; becoming of one mind with that on which his thought is set—this is the eternal mystery.

14.50.28 That which begins with the Unmanifest and ends with the particulars is held to bear the mark of ignorance. Learn now how this is characterized by the qualities.

14.50.29 The two-syllabled word is death; the three-syllabled is the eternal Brahman. 'Mine' is death, and 'not mine' is the everlasting.

14.50.30 Some men, the more dull-witted, praise action; but those who are awakened, the great-souled, do not praise action.

14.50.31 By action a creature is born, embodied and composed of sixteen parts; but ignorance brings forth the Puruṣa, who is ungraspable and feeds on the deathless.

14.50.32 Therefore whoever sees to the farther shore is free of attachment to actions; for this Puruṣa is held to be made of knowledge, not made of action.

14.50.33 He who finds this Self—without a prior, deathless, eternal, undivided, ungraspable, feeding on the deathless—he by these means becomes ungraspable, deathless, and steadfast.

14.50.34 Casting off all imaginings and restraining the self within the self, he comes to know that auspicious Brahman, beyond which nothing further is found.

14.50.35 By the very serenity of his being he attains serenity; for the mark of that serenity is like the vision seen in a dream.

14.50.36 This is the course of the liberated, of those firmly established in knowledge, who see that all the workings of the world are born of transformation.

14.50.37 This is the course of the unattached, this the eternal law; this is the attainment of those who possess knowledge, this the conduct beyond reproach.

14.50.38 By one who is even toward all beings, free of craving and free of desire, looking on all things alike, this course may be traversed everywhere.

14.50.39 All this I have declared to you, O most excellent of sage-priests. Conduct yourselves thus without delay, and you shall thereby attain perfection.

14.50.40 The teacher said: Thus addressed by Brahmā their teacher, those great-souled sages did accordingly, and thereby won the higher worlds.

14.50.41 You too, O greatly blessed one, follow rightly this word of Brahmā as it was spoken, O pure-souled one, and thereby you shall attain perfection.

14.50.42 Vāsudeva said: Thus addressed by his teacher, that disciple then performed the whole of this highest law, O son of Kuntī, and thereupon attained release.

14.50.43 Having done what was to be done, that disciple, O upholder of the Kuru line, reached that state, having attained which one grieves no more.

14.50.44 Arjuna said: Who indeed was that brāhmaṇa, Kṛṣṇa, and who the disciple, O Janārdana? If this is fit for me to hear, then tell it to me, O mighty one.

14.50.45 Vāsudeva said: I am the teacher, O mighty-armed one, and know the mind to be my disciple. Out of love for you this secret has been told by me, O Dhanaṃjaya.

14.50.46 If you bear love toward me always, O upholder of the Kuru line, then having heard this teaching of the inmost Self, conduct yourself rightly, O man of good vows.

14.50.47 Then, when this law has been rightly practiced, O delight of the Kurus, your self cleansed of all sin, you shall attain absolute release.

14.50.48 This very thing I told you before as well, when the hour of battle was at hand, O mighty-armed one; therefore fix your mind upon it.

14.50.49 But it is long, O best of the Bhāratas, since I have seen my father, O lord; I wish to see him, with your consent, O Phalguna.

14.50.50 Vaiśaṃpāyana said: To Kṛṣṇa, who had spoken these words, Dhanaṃjaya replied: Let us two go this very day, Kṛṣṇa, to the city named after the elephant.

14.50.51 Having met there with the king, the righteous-souled Yudhiṣṭhira, and taken leave of that unassailable one, you may set out for your own city.

14.51.1 Vaiśaṃpāyana said: Then Kṛṣṇa urged Dāruka, saying, 'Let the chariot be yoked'; and within a moment Dāruka announced, 'It is yoked.'

14.51.2 Likewise the son of Pāṇḍu gave orders for the retinue: 'Make ready; we shall set out for the city named after the elephant.'

14.51.3 Thus addressed, those soldiers made themselves ready, O lord of peoples, and announced to Pārtha of boundless splendor, 'All is ready.'

14.51.4 Then the two, Kṛṣṇa and the son of Pāṇḍu, mounted the chariot and set forth, exchanging varied and delightful talk, well pleased with each other, O lord of peoples.

14.51.5 To Vāsudeva, who stood within the chariot, the mighty Dhanaṃjaya once again spoke these words, O best of the Bhāratas.

14.51.6 By your grace the king has won victory, O upholder of the Vṛṣṇi line; the foes have been slain, and a kingdom free of thorns has been gained.

14.51.7 In you the Pāṇḍavas have found their protector, O slayer of Madhu; making you our raft, we have crossed the ocean that was the Kurus.

14.51.8 Maker of all, homage be to you; Soul of all, Source of all—even as I know you, even as my mind is fixed on you.

14.51.9 From your splendor the fire that devours the offering ever arises, O slayer of Madhu; delight made of play is yours, and the two world-halves are your magic power, O lord.

14.51.10 In you rests all this universe, whatever is fixed or moving; for it is you who fashion the whole eternal host of beings.

14.51.11 Earth and the middle air, and all that is fixed and moving—your laughter is the spotless moonlight, and the seasons follow upon the senses as your train.

14.51.12 The ever-moving wind is your breath; wrath is the eternal death; and in your favor abides the lotus-seated Śrī, dwelling ever in you, O great-minded one.

14.51.13 Delight, contentment, steadfastness, and patience—and this whole world of moving and unmoving things—rest in you; and you alone, O sinless one, are called the dissolution at the ends of the ages.

14.51.14 Even in the longest stretch of time your virtues and your supreme Self could not be told by me; homage to you, O lotus-eyed one.

14.51.15 You are known to me, O unassailable one, from Nārada and from Devala, and from Kṛṣṇa Dvaipāyana, and likewise from the grandsire of the Kurus.

14.51.16 On you all things depend; you alone are the lord of beings; and what has been spoken by you, O sinless one, is joined with grace.

14.51.17 All this I shall carry out rightly, O Janārdana; and this exceedingly wondrous deed has been done out of desire for our welfare.

14.51.18 For the wicked son of Dhṛtarāṣṭra, the Kaurava, was slain in battle; it was you who consumed that host, while I but won the victory in the fight.

14.51.19 By you was that deed wrought through which I gained the victory over Duryodhana in the war, by your wisdom and your valor.

14.51.20 And duly was the means shown for the slaying of Karṇa, and of the wicked lord of the Sindhus, and of Bhūriśravas as well.

14.51.21 And whatever you, well pleased, have bidden me, O joy of Devakī, that I shall do; in this I have no hesitation at all.

14.51.22 And going to the king, the righteous-souled Yudhiṣṭhira, I shall urge him to grant leave for your departure, O knower of dharma, O sinless one.

14.51.23 This journey of yours to Dvārakā pleases me well, O lord; and soon, O slayer of Madhu, you will see your uncle, and the unassailable Baladeva, and the other bulls among the Vṛṣṇis.

14.51.24 Conversing thus, the two reached the city named after the elephant, and together they entered it, thronged with men full of joy.

14.51.25 Going to the house of Dhṛtarāṣṭra, like the dwelling of Śakra, the two beheld, O great king, Dhṛtarāṣṭra, the lord of men.

14.51.26 And Vidura of great wisdom, and King Yudhiṣṭhira, and the unassailable Bhīmasena, and the two sons of Mādrī, the Pāṇḍavas, seated in attendance on Dhṛtarāṣṭra, and the unvanquished Yuyutsu.

14.51.27 And Gāndhārī of great wisdom, and Pṛthā, and the lovely Kṛṣṇā, and Subhadrā and all the rest, all the women of the Bhāratas—these they beheld, all standing about, gathered around Gāndhārī.

14.51.28 Then the two subduers of foes, approaching King Dhṛtarāṣṭra, announced their own names and clasped his feet.

14.51.29 And the two great-souled ones clasped likewise the feet of Gāndhārī and of Pṛthā, and of the King of Dharma, and of Bhīma as well.

14.51.30 And having honored the steward Vidura and inquired after his unfailing welfare, together with them they then waited upon the aged king.

14.51.31 Then at nightfall, O great king, the wise Dhṛtarāṣṭra dismissed the upholders of the Kurus, and Janārdana, to their dwellings.

14.51.32 Dismissed by the king, they went each to his own abode; but the valiant Kṛṣṇa went to the very house of Dhanaṃjaya.

14.51.33 There honored according to custom, and provided with every comfort, the wise Kṛṣṇa slept, with Dhanaṃjaya for his companion.

14.51.34 When the night had brightened into dawn, the two, having performed the morning rites and being highly honored, went to the palace of the King of Dharma, where the great-minded King of Dharma sat with his counselors.

14.51.35 Then the two mighty ones, entering, beheld the King of Dharma seated, like the two Aśvins beholding the king of the gods.

14.51.36 Approaching the king, those two bulls among the Vṛṣṇis and the Kurus took their seats, given leave by him who was well pleased with them.

14.51.37 Then that wise king, best among speakers and most excellent of kings, seeing that the two wished to speak, addressed them with these words.

14.51.38 I think you both wish to speak, O heroes, upholders of the Yadus and the Kurus. Say on; I shall do all that you ask without delay—let there be no hesitation.

14.51.39 When this was said, Phalguna, skilled in speech, drew near humbly and spoke these words to the King of Dharma.

14.51.40 Long has the glorious Vāsudeva dwelt here, O king; with your leave he wishes to go and see his father.

14.51.41 Let him go, granted leave by you, if you think it fit; you should give the hero leave to go to the city of the Ānartas.

14.51.42 Yudhiṣṭhira said: O lotus-eyed one, blessing be upon you; go, O slayer of Madhu, this day to the city of Dvāravatī, to see the lord, the son of Śūra.

14.51.43 Your going pleases me, O mighty-armed Keśava; long is it since you have seen my uncle and the lady Devakī.

14.51.44 Honor my uncle Vāsudeva and Baladeva, O Mādhava, O greatly wise one, in my name, as is fitting.

14.51.45 And remember me always, O Mādhava, and Bhīma, foremost among the strong, and Phalguna, and Nakula, and Sahadeva.

14.51.46 When you have looked upon the Ānartas, O mighty-armed one, and your father and the Vṛṣṇis, come again, O sinless one, for my horse-sacrifice.

14.51.47 Go then, taking jewels and manifold treasures; and whatever else is pleasing to you, take that too, O Sātvata.

14.51.48 For this whole earth, O Mādhava, has come to us by your grace, O hero, and the foes have been slain.

14.51.49 As the Kaurava, the King of Dharma, Yudhiṣṭhira, spoke thus, Vāsudeva, best of men, uttered these words.

14.51.50 The jewels and the wealth are yours alone, and this whole earth as well, O mighty-armed one; and whatever other riches are in my houses, of those too you are the lord, ever the master.

14.51.51 Saying 'So be it,' and thus honored in turn by the son of Dharma, the valiant elder brother of Gada saluted his father's sister according to custom; and being honored, he made his reverent circuit around them.

14.51.52 Duly greeted in return by her, and likewise by all, Vidura and the rest, the elder brother of Gada, Hari, then went forth from the city of the elephant on his divine chariot drawn by four horses.

14.51.53 Setting the lovely Subhadrā upon his chariot, with the leave of Yudhiṣṭhira and of his father's sister as well, the mighty-armed Janārdana went forth, surrounded by the townsfolk.

14.51.54 He whose banner bears the foremost of monkeys followed him, together with Sātyaki, and the two sons of Mādravatī, and Vidura of fathomless wisdom followed the Mādhava, and Bhīma himself, with the might of the king of elephants.

14.51.55 Having turned back all those increasers of the Kuru realm, and Vidura too, the valiant Janārdana then said in haste to Dāruka, and Sātyaki likewise, 'Urge on the horses.'

14.51.56 Then the crusher of throngs of foes, Janārdana, followed by the hero of Śini's line, set forth—even as Śatakratu, having slain the hosts of his enemies, goes to heaven, so the glorious one went to the city of the Ānartas.

14.52.1 Vaiśaṃpāyana said: As the Vārṣṇeya thus set out for Dvārakā, those bulls among the Bhāratas, those scorchers of foes, embraced him together with their retinue and turned back.

14.52.2 Again and again Phalguna embraced the Vārṣṇeya, and again and again he gazed upon him so long as he remained within sight.

14.52.3 With great effort Pārtha at last withdrew his gaze, which had been fixed upon Govinda; and so too did the unvanquished Kṛṣṇa withdraw his.

14.52.4 Hear from me, as I tell of them, the many omens of wondrous form that appeared at the departure of that great-souled one.

14.52.5 With great force the wind blew before his chariot, making the path free of gravel, free of dust, and free of thorns.

14.52.6 And Vāsava rained down water pure and fragrant, and divine flowers as well, before the wielder of the Śārṅga bow.

14.52.7 As the mighty-armed one journeyed on across the level desert wastes, he beheld the foremost of sages, Uttaṅka of boundless power.

14.52.8 The lustrous, large-eyed one honored the sage, and being himself honored by him, then inquired after his well-being.

14.52.9 Being asked after his welfare, Uttaṅka, that foremost of brāhmaṇas, honored the slayer of Madhu in turn and then questioned Mādhava.

14.52.10 "O Śauri, having gone to the abode of the Kurus and Pāṇḍavas, did you bring about an unshakable brotherhood between them? That you ought to explain to me."

14.52.11 "Have you returned, O Keśava, having reconciled those heroes, your kinsmen ever so dear to you, O bull of the Vṛṣṇis?"

14.52.12 "Will the five sons of Pāṇḍu and the sons of Dhṛtarāṣṭra now dwell at ease in the world together with you, O scorcher of foes?"

14.52.13 "And the kings, with the Kauravas pacified and with you as their protector, will they enjoy happiness in their own realms, O Mādhava?"

14.52.14 "That esteem, my dear, which I have ever held toward you — has it been made fruitful by you, O Kṛṣṇa, with respect to the Bhāratas?"

14.52.15 Vāsudeva said: "An effort was made by me, O brāhmaṇa, toward brotherhood among the Kauravas; but those who delighted in unrighteousness could not be reconciled by me."

14.52.16 "And so they all met their destruction, together with their sons and kinsmen. What is ordained cannot be overstepped by wit or by strength, O great sage; surely all this is known to you, O sinless one."

14.52.17 "They transgressed my counsel, and that of Bhīṣma and of Vidura; and so, falling upon one another, they went to the abode of Yama."

14.52.18 "Only the five Pāṇḍavas survive, their friends slain, their sons slain; and the sons of Dhṛtarāṣṭra are all destroyed, together with their sons and kinsmen."

14.52.19 When Kṛṣṇa had spoken these words, Uttaṅka, filled with intense wrath, his eyes starting open in fury, answered him in turn.

14.52.20 "Since, though you were able, O Kṛṣṇa, you did not save the Kurus and Pāṇḍavas, your dear kinsmen, therefore I shall surely curse you, without doubt."

14.52.21 "And since you did not by force restrain and turn them back, therefore, overcome with indignation, I shall curse you, O slayer of Madhu."

14.52.22 "For though you were able, O Mādhava, you dealt deceitfully and so betrayed those foremost of the Kurus, in that you stood by and ignored them."

14.52.23 Vāsudeva said: "Hear from me in full what I shall tell you, O delight of the Bhṛgus, and accept my conciliation as well, for you are an ascetic, O scion of Bhṛgu."

14.52.24 "When you have heard this teaching of the supreme Self, you will this very day release your curse; and no man is able to overcome me with any slight austerity."

14.52.25 "Nor do I wish the destruction of your austerity, O best of those who recite their prayers; your austerity is vast and blazing, and your teachers too have been gratified."

14.52.26 "I know your chastity, kept from boyhood, O best of the twice-born; and therefore I do not wish the waste of austerity won by you through such hardship."

14.53.1 Uttaṅka said: "Tell me truly, O Keśava, the blameless teaching of the supreme Self; having heard it, I shall pronounce what is better — or else my curse upon you, O Janārdana."

14.53.2 Vāsudeva said: "Know tamas, rajas, and sattva to be conditions resting upon me; and know the Rudras and the Vasus too to spring from me, O twice-born."

14.53.3 "In me abide all beings, and in all beings I abide — thus understand it; let there be no doubt in you on this matter."

14.53.4 "Likewise know all the hosts of Daityas, the Yakṣas, Rākṣasas, and serpents, and the Gandharvas and Apsarases too, to spring from me, O twice-born."

14.53.5 "What they call the existent and the non-existent, the unmanifest and the manifest, the imperishable and the perishable — all this consists of me."

14.53.6 "The duties ordained for the four orders of life, O sage, and the rites pertaining to the gods — know all this to consist of me."

14.53.7 "The non-existent, and that which is both existent and non-existent — this universe — is beyond both the existent and the non-existent; and beyond that there is nothing higher than the eternal God of gods."

14.53.8 "Know me to be the Vedas born from the syllable Oṃ, O foremost of the Bhṛgus, and the sacrificial post, the Soma, and the gratification of the thirty gods at the sacrifice."

14.53.9 "Know me too as the hotṛ priest and the oblation, O delight of the Bhṛgus; the adhvaryu, the officiant, and the most perfectly consecrated offering."

14.53.10 "The udgātṛ too praises me with the sound of his chants at the great sacrifice; and in the rites of expiation, O brāhmaṇa, the foremost of the twice-born, uttering words of peace and blessing, ever praise me as the maker of all."

14.53.11 "Know Dharma to be my son, my firstborn, O best of the twice-born — born of my mind, beloved, O brāhmaṇa, whose very nature is compassion toward all beings."

14.53.12 "There I dwell among men who are active and among those who have renounced, passing through many wombs, O best of the twice-born."

14.53.13 "For the sake of guarding righteousness and for establishing righteousness, I do so in those various guises and forms throughout the three worlds, O scion of Bhṛgu."

14.53.14 "I am Viṣṇu, I am Brahmā, and I am Śakra, the origin and the dissolution; I am the creator of the whole multitude of beings, and their destroyer as well."

14.53.15 "When all are caught up in unrighteousness, I bind together the embankment of righteousness; and as each age decays, I enter those various wombs, desiring the welfare of the creatures."

14.53.16 "When I dwell in the womb of the gods, O delight of the Bhṛgus, then I act in all things like a god, without doubt."

14.53.17 "And when I dwell in the womb of the Gandharvas, O delight of the Bhṛgus, then I perform all my acts like a Gandharva, O scion of Bhṛgu."

14.53.18 "And when I am in the womb of the Nāgas, then I dwell as a Nāga; and in the wombs of the Yakṣas and Rākṣasas I move about accordingly."

14.53.19 "But when I dwell in human form and beseech them piteously, those men, sunk in delusion, do not heed my salutary word."

14.53.20 "Pointing to a great peril, I terrified the Kurus; and becoming, as it were, enraged, I once again showed them things as they truly were."

14.53.21 "They, joined here with unrighteousness and overtaken by the law of Time, were slain in battle through righteousness and have gone to heaven, without doubt."

14.53.22 "And the Pāṇḍavas too have won renown throughout the worlds, O best of the twice-born. All this has been declared to you, even that about which you have questioned me."

14.54.1 Uttaṅka said: "I recognize you, O Janārdana, as the maker of the world; surely this is your grace — of that I have no doubt."

14.54.2 "My mind is wholly serene, fixed upon your being, O Acyuta; and my anger has departed — know this, O scorcher of foes."

14.54.3 "But if I am worthy of any favor from you, O Janārdana, I wish to behold your sovereign form; show me that."

14.54.4 Vaiśaṃpāyana said: Then the wise one, glad at heart, displayed to him that eternal Vaiṣṇava form, which Dhanaṃjaya had beheld.

14.54.5 He beheld the great-souled one, the mighty-armed, in his universal form; and the brāhmaṇa was filled with wonder upon seeing that sovereign shape.

14.54.6 Uttaṅka said: "O Maker of all, homage be to you, whose form is such as this — by your feet the earth is pervaded, and by your head the sky is covered."

14.54.7 "The space that lies between heaven and earth is filled by your belly, and the quarters are encompassed by your arms; you are all this, O Acyuta."

14.54.8 "Withdraw again, O god, this imperishable, supreme form; I wish to behold you once more, the eternal one, in your own shape."

14.54.9 Vaiśaṃpāyana said: Govinda, serene of soul, said to him, O Janamejaya, "Choose a boon"; and then Uttaṅka spoke this to him.

14.54.10 "This very thing is boon enough today from you, O greatly resplendent one: that I behold this form of yours, O Kṛṣṇa, the origin and the dissolution."

14.54.11 Kṛṣṇa said to him again: "Do not hesitate in this matter; this must surely be done, for the sight of me is never in vain."

14.54.12 Uttaṅka said: "If you deem this must surely be done, O lord, then I wish for water wherever I desire it; for in these deserts that is hard to come by."

14.54.13 Vaiśaṃpāyana said: Then, withdrawing that splendor, the Lord said to Uttaṅka, "When you have need, you are to think of me"; and having so spoken, he departed for Dvārakā.

14.54.14 Then once, the venerable Uttaṅka, longing for water and parched with thirst, wandered about in the desert and called Acyuta to mind.

14.54.15 Then the wise one saw, in that desert, a naked outcaste hunter, smeared with filth and mire, surrounded by a pack of dogs.

14.54.16 He was terrible, his sword girt on, bearing arrows and a bow; and beneath him, from his lower stream, that best of the twice-born saw abundant water.

14.54.17 And the hunter, as if reading his very thought, said with a laugh: "Come, Uttaṅka, accept water from me, O foremost of the Bhṛgus; for great indeed is my pity at the sight of you stricken with thirst."

14.54.18 Thus addressed by him, the sage did not welcome that water; and the wise one assailed the unfailing one with harsh words.

14.54.19 Again and again the hunter said to him, "Drink"; yet he did not drink, being full of anger, his inner self troubled.

14.54.20 Thus firmly refused by that great-souled one, he, together with the dogs, O great king, vanished then and there.

14.54.21 Uttaṅka, having seen this, was then abashed in mind, and thought himself deceived by Kṛṣṇa, the slayer of foes.

14.54.22 Then by that very road came the mighty-armed bearer of the conch, discus, and mace; and Uttaṅka spoke to him.

14.54.23 "It was not fitting, O best of men, that you should offer such water to the foremost of brāhmaṇas, from the stream of an outcaste hunter, O lord."

14.54.24 When these words were spoken, the wise Janārdana of great understanding, consoling Uttaṅka with gentle speech, said this.

14.54.25 "In just such a form as was fitting and chosen for the giving, indeed I gave it; but you did not understand it."

14.54.26 "For your sake I told the wielder of the thunderbolt, Puraṃdara the lord: 'Give to Uttaṅka the nectar of immortality in the form of water.'"

14.54.27 "The king of the gods said to me: 'No mortal may attain immortality; grant him some other boon' — and this more than once, O delight of the Bhṛgus."

14.54.28 "But by me the lord of Śacī was told, 'The nectar is to be given'; and the king of the gods, having conciliated me, spoke again as follows."

14.54.29 "'If it must indeed be given, O greatly resplendent one, then having become an outcaste hunter, I shall bestow the nectar upon the great-souled scion of Bhṛgu.'"

14.54.30 "'If on these terms the scion of Bhṛgu accepts the nectar this very day, then I go to bestow the nectar upon him, O lord; but if I am refused by him, I shall not give it' — so he said, O scion of Bhṛgu."

14.54.31 "Having thus made the compact, Vāsava presented himself in that form, and even as he was offering the nectar he was refused by you. In the guise of a Caṇḍāla was the lord; great indeed is your transgression."

14.54.32 "But what it is yet in my power to do for your wish, O unassailable one — your longing for water I shall make fruitful."

14.54.33 "On whatever days you shall feel a longing for water, O brāhmaṇa, on those days the rain-clouds in the desert shall become laden with water.

14.54.34 And they shall yield you sweet, savory water, O delight of the Bhṛgus; named 'the clouds of Uttaṅka,' they shall come to be renowned."

14.54.35 Thus addressed by Kṛṣṇa, the brāhmaṇa was filled with delight; and even today, O Bhārata, the clouds of Uttaṅka rain down upon the desert.

14.55.1 Janamejaya said: With what austerity was Uttaṅka endowed, that great ascetic of mighty penance, who was minded to lay a curse upon Viṣṇu, the all-powerful?

14.55.2 Vaiśaṃpāyana said: Uttaṅka was endowed with great austerity, O Janamejaya; devoted to his teacher, that radiant one revered no other being at all.

14.55.3 And this was the heart's desire of all the sages' sons, O Bhārata: 'May I attain such service to the teacher as is Uttaṅka's.'

14.55.4 But among the many disciples of Gautama, O Janamejaya, it was for Uttaṅka that the greatest affection and tenderness then arose.

14.55.5 By his self-restraint and purity, by his vigorous toil, and by his perfect attendance, Gautama was made well pleased with him.

14.55.6 Now Gautama, having given leave to his thousands of disciples, out of his supreme affection did not wish to grant leave to Uttaṅka.

14.55.7 Old age, my son, by degrees came upon that great sage, yet the sage, fond of his teacher, did not at that time perceive it.

14.55.8 Then once, O lord of kings, Uttaṅka went forth to fetch firewood, and he brought back a great load of wood.

14.55.9 But overwhelmed by the burden, O subduer of foes, weary and famished, he flung the load of wood down upon the ground, O king.

14.55.10 A matted lock of his hair, bright as silver, had caught upon the wood, and so it fell along with the firewood onto the surface of the earth.

14.55.11 Then the descendant of Bhṛgu, crushed by the burden and seized by hunger, beholding that condition of his years, wept aloud in anguish.

14.55.12 Then the teacher's daughter, whose eyes were like lotus-petals, fair-hipped and large-eyed, knowing the law, at her father's command and with bowed head, caught his tears in her hand.

14.55.13 Her two hands were scorched by those drops of tears as they fell; for not even the earth was able to bear those falling tears.

14.55.14 Then Gautama, his heart kindly disposed, said to the brāhmaṇa Uttaṅka: "Why, my son, is your mind today so overcome with grief? Speak freely, O brāhmaṇa-sage; I wish to hear your words."

14.55.15 Uttaṅka said: With my mind fixed upon you, with the wish to do what pleases you, devoted here to you and following your every disposition—

14.55.16 this old age of mine I never perceived, nor did I ever know pleasure; for a hundred years I have dwelt here, yet you did not grant me leave to depart.

14.55.17 For by you, O best of the twice-born, disciples lesser than I, by the hundreds and by the thousands, were granted leave and set forth duly equipped.

14.55.18 Gautama said: Bound by my affection for you, and by your service to your teacher, a great span of time slipped by unperceived by me, O bull among the twice-born.

14.55.19 But if today you have a mind to depart, O descendant of Bhṛgu, then take your leave from me and go home; do not delay.

14.55.20 Uttaṅka said: What fee for the teacher shall I render? Tell me, O best of the twice-born; having presented it, I would go, granted leave by you, O mighty one.

14.55.21 Gautama said: The satisfaction of teachers is itself the fee, so the good declare; and at your conduct, O brāhmaṇa, I am content, there is no doubt of it.

14.55.22 And know me to be so well content, O scion of Bhṛgu, that this very day you shall become young, a youth of sixteen years.

14.55.23 I give you as wife my own maiden daughter, O twice-born; for none other but she is fit to attend upon your splendor.

14.55.24 Then, having become young, he accepted that illustrious maiden; and, granted leave by his teacher, he spoke to his teacher's wife:

14.55.25 "What shall I render to you? Appoint me to a teacher's-fee task; for I long to do what pleases you, even at the cost of my life and my wealth."

14.55.26 "Whatever jewel in this world is hard to win and most wondrous, that would I bring by my austerity; of this I have no doubt."

14.55.27 Ahalyā said: I am ever well content with you, my son, together with the venerable one; let that suffice. Blessings on you; go, my child, as you wish.

14.55.28 Vaiśaṃpāyana said: But Uttaṅka, O great king, spoke yet again these words: "Command me, O mother; for there is a service of mine that should please you."

14.55.29 Ahalyā said: The celestial jeweled earrings, well known to be the wife of Saudāsa's—bring those to me; blessings on you, and so the teacher's-fee will be well performed.

14.55.30 Promising "So be it," he set forth, O Janamejaya, to fetch those earrings then, for the pleasure of his teacher's wife.

14.55.31 Then Uttaṅka, that bull among brāhmaṇas, went swiftly forth to beg the jeweled earrings of Saudāsa the man-eater.

14.55.32 But Gautama said to his wife: "Uttaṅka is not to be seen today." Thus questioned, she told him that he had gone for the sake of the earrings.

14.55.33 Then he said to his wife: "This was not rightly done by you; that king, being under a curse, will surely slay the brāhmaṇa."

14.55.34 Ahalyā said: It was unknowingly that I appointed the brāhmaṇa to this, O venerable one; yet through your grace no harm at all shall come to him.

14.55.35 Thus addressed, Gautama said to his wife, "So be it." And Uttaṅka, meanwhile, beheld that king in a lonely forest.

14.56.1 Vaiśaṃpāyana said: Beholding that king in such a state, dreadful to look upon, wearing a long beard and drenched with the blood of men,

14.56.2 the brāhmaṇa felt no fear; but the king, mighty in splendor, a striker of terror, like Yama himself, rose up and addressed him:

14.56.3 "By good fortune, auspicious one, you have come into my presence at the sixth hour, while I was seeking food, O best of the twice-born—as my food."

14.56.4 Uttaṅka said: O king, know me to be one come hither while engaged on a teacher's errand; and the wise declare that one bound on a teacher's errand must not be harmed.

14.56.5 The king said: At the sixth hour my meal is ordained, O best of the twice-born, and it cannot be relinquished by me today, hungry as I am.

14.56.6 Uttaṅka said: So be it, O great king; but let a compact be made with me. Having accomplished the teacher's errand, I shall return into your power.

14.56.7 And the object I have promised to my teacher, O best of kings, depends upon you, O lord of kings; for that I beg of you, O ruler of men.

14.56.8 For you bestow jewels of every kind upon the foremost of brāhmaṇas; you are a giver, O tiger among men, a worthy vessel of giving here on earth—and know me too to be a worthy vessel for receiving, O best of kings.

14.56.9 Having presented to my teacher the object that depends on you, O subduer of foes, by this compact, O lord of kings, I shall return into your power.

14.56.10 Truly do I promise you this; herein there is no falsehood at all. Never before have I spoken untruth even in jest—how then otherwise?

14.56.11 Saudāsa said: If the teacher's errand that depends on you rests with me, then it is as good as done. And if I am one fit to be received from, tell me now what it is.

14.56.12 Uttaṅka said: You are ever deemed by me fit to receive from, O bull among men; and so I have come to you to beg the jeweled earrings.

14.56.13 Saudāsa said: The lovely jeweled earrings, O brāhmaṇa-sage, are my wife's; choose some other object, and that I shall give you, O man of good vows.

14.56.14 Uttaṅka said: Enough of your evasions! If we are of any worth in your eyes, give me the earrings, and be a man of your word, O king.

14.56.15 Vaiśaṃpāyana said: Thus addressed, the king spoke again to Uttaṅka these words: "Go, O excellent one, and at my word say to the queen, 'Give them.'

14.56.16 She, addressed by you with my words, that lady of bright smile, will surely give you the earrings, O best of the twice-born; of this there is no doubt."

14.56.17 Uttaṅka said: Where can your wife be seen by me, O ruler of men? Or why do you not yourself go to your wife?

14.56.18 Saudāsa said: You shall see her today at some forest-stream; for at the sixth hour she cannot be looked upon by me today.

14.56.19 Uttaṅka, thus addressed, went forth, O bull of the Bhāratas; and beholding Madayantī, he made known his errand.

14.56.20 Hearing the message of Saudāsa, that large-eyed lady then made reply to the deeply wise Uttaṅka, O Janamejaya:

14.56.21 "So it is, O great brāhmaṇa; you speak no untruth, O sinless one. But you must bring some token of recognition hither.

14.56.22 For these celestial jeweled earrings of mine—gods and yakṣas and great serpents alike, eager to carry them off by every kind of stratagem, ever scheme to seize their unguarded moments.

14.56.23 Should this jewel be set down upon the ground, the serpents would come and bear it away; should it be worn while one is unclean, the yakṣas would; and should you fall under the sway of sleep, the gods would assail you.

14.56.24 Against all these openings, otherwise unassailable, O bull among the twice-born, it must be borne with vigilance, safe from gods, rākṣasas, and serpents.

14.56.25 By day they ooze gold, O best of the twice-born, and by night as well; at night they shine, outshining the radiance of the constellations and stars.

14.56.26 For one who wears these, O reverend one, whence comes any fear of hunger or thirst? Nor is there ever any fear from poison, fire, or wild beasts.

14.56.27 When worn by one who is small, these too become small to fit, and when worn by one of proportionate size, they grow to that measure.

14.56.28 Of such a kind are these earrings of mine, most highly prized, renowned throughout the three worlds. Therefore bring the token of recognition."

14.57.1 Vaiśaṃpāyana said: Approaching Mitrasaha, he asked for the token of recognition; and that best of the Ikṣvākus thereupon gave him the token.

14.57.2 Saudāsa said: This course is not a safe one, yet no other course exists. Knowing this to be my judgment, give him the jeweled earrings.

14.57.3 Vaiśaṃpāyana said: Thus addressed, Uttaṅka repeated to her the husband's words; and hearing them, she then gave him those jeweled earrings.

14.57.4 Having obtained the earrings, he spoke again to the king: "What was that secret message? I wish to hear it, O king."

14.57.5 Saudāsa said: By their very nature the kṣatriyas among men honor the brāhmaṇas; yet from the brāhmaṇas many misfortunes also arise for us.

14.57.6 Bowed down before the twice-born though I was, I came to ruin through a brāhmaṇa; and I see no other path, with Madayantī as my helpmate, for reaching heaven's gate or for abiding here, O best of the twice-born.

14.57.7 For a king, above all, who is at odds with the twice-born is unable to abide in the world of men, or to prosper in happiness after death.

14.57.8 Therefore at your wish these very earrings of ours have been given by me; now make fruitful for me the compact that you made with me today.

14.57.9 Uttaṅka said: O king, so shall I do; I shall return into your power. But I am resolved to put a certain question to you, O scorcher of foes.

14.57.10 Saudāsa said: Speak, O brāhmaṇa, as you please; I shall give you an answer. I shall today resolve your doubt; herein I have no hesitation.

14.57.11 Uttaṅka said: Those who discern the niceties of the law declare a friend to be one true in word; and whoever is false toward his friends, him they know to be a thief.

14.57.12 You, sir, have today come into friendship with me, O king; therefore grant me even-tempered counsel, O best of the wise.

14.57.13 I have today attained my object, and you are a devourer of men. Tell me whether it is fitting or not for me to return into your presence.

14.57.14 Saudāsa said: If it is fitting that I should speak here, O most excellent of the twice-born, then, O best of brāhmaṇas, you should by no means come into my presence at all.

14.57.15 Thus, O scion of the line of Bhṛgu, I see what is best for you; for were you to come to me, brahmin, your death would be certain.

14.57.16 Vaiśaṃpāyana said: Thus addressed by the wise king with words fit and salutary, he took leave of the monarch and set out toward Ahalyā.

14.57.17 Having taken the divine earrings, that doer of kindnesses for his teacher's wife sped with great swiftness toward the hermitage of Gautama.

14.57.18 As Madayantī had instructed concerning their safekeeping, so he bound the two earrings and carried them wrapped in a black antelope skin.

14.57.19 At one point, overtaken by hunger, he saw a bilva tree laden with a burden of fruit, and, driven by hunger, he climbed it.

14.57.20 He hung upon its branches that very black antelope skin, O subduer of foes, in which the two earrings had been bound by the best of the twice-born.

14.57.21 When its binding came loose and the black antelope skin fell to the ground, a certain serpent there caught sight of those jeweled earrings.

14.57.22 Sprung from the lineage of Airāvata, that swift serpent then seized the earrings in its mouth and entered into an anthill.

14.57.23 Seeing the earrings being carried off by the serpent, distraught and grieving, in extreme wrath he fell down from the tree.

14.57.24 Then that bull among the twice-born, his limbs inflamed with anger and indignation, took up a wooden staff and began to dig open the anthill.

14.57.25 The Earth, unable to bear his unbearable force, her body battered by the wooden staff, trembled violently and was sorely afflicted.

14.57.26 And so the seer among brahmins kept digging at the floor of the earth, resolved in his determination to carve a path to the world of the serpents.

14.57.27 Then the wielder of the thunderbolt, of mighty splendor, came to that place in his chariot yoked with bays and beheld the best of the twice-born.

14.57.28 Taking on the form of a brahmin, and grieved by his grief, he said to Uttaṅka: 'My son, this cannot be accomplished by you.'

14.57.29 'For the world of the serpents lies thousands of leagues from here; I do not think this task of yours can be achieved with a wooden staff.'

14.57.30 Uttaṅka said: O brahmin, if the earrings cannot be recovered by me from the world of the serpents, I shall give up my life before your very eyes, O best of the twice-born.

14.57.31 When the wielder of the thunderbolt could not turn his resolve otherwise, he then charged the staff with the power of his thunderbolt weapon.

14.57.32 Then the Earth, rent open by those thunderbolt strokes, made a passage to the world of the serpents, O Janamejaya.

14.57.33 By that road he then entered the world of the serpents, and he beheld that world stretching thousands of leagues.

14.57.34 It was furnished, O fortunate one, with heaps of divine ramparts adorned with gems and pearls and fashioned of pure gold.

14.57.35 He saw pools with crystal stairways, rivers of limpid water, and many trees thronged with flocks of various birds.

14.57.36 And that perpetuator of the line of Bhṛgu beheld the gateway of that world, five leagues broad and a hundred leagues in length.

14.57.37 But Uttaṅka, gazing upon the world of the serpents, grew downcast, and once more, my son, he despaired of recovering the earrings.

14.57.38 There a horse, black with a white tail, copper of mouth and eye, blazing as it were with radiance, spoke to him, O Kaurava.

14.57.39 'Blow into this vent of mine, brahmin, and then you shall obtain them; for here the son of Airāvata has carried off your earrings.'

14.57.40 'Feel no revulsion in this matter, my son, by any means; for this very thing you yourself performed once in the hermitage of Gautama.'

14.57.41 Uttaṅka said: How should I know you, in connection with my preceptor's hermitage? And what I did there before, that I wish to hear.

14.57.42 The horse said: Know me to be the teacher of your teacher, the blazing Fire, the knower of all that is born; for I, my child, was ever honored by you for your teacher's sake.

14.57.43 Always was I worshipped, brahmin, by you in purity, O joy of the Bhṛgus; therefore I shall do what is best for you. Do as I say, and tarry not.

14.57.44 Thus addressed by the Fire of varied splendor, Uttaṅka did accordingly; and the Fire, whose flame is fed with ghee, well pleased, blazed up with the will to consume.

14.57.45 Then from the pores of his body, as he was being blown upon, O Bhārata, there arose a dense smoke that struck terror into the world of the serpents.

14.57.46 By that smoke, swelling all at once, O Bhārata, in the world of the serpents, great king, nothing whatsoever could be made out.

14.57.47 All the dwelling of Airāvata was filled with cries of dismay, as were the abodes of the serpents led by Vāsuki, O Janamejaya.

14.57.48 Choked with smoke, the mansions shone no more, O Bhārata, like forests and mountains shrouded in mist.

14.57.49 Their eyes reddened by the smoke, scorched by the heat of the fire, they came to learn the purpose of the Bhārgava of surpassing splendor.

14.57.50 And having heard the resolve of that great seer of fierce splendor, all of them, their minds thrown into confusion, paid him honor according to the rite.

14.57.51 All the serpents, with joined palms, the aged and the young foremost among them, bowed their heads and said: 'Be gracious, O blessed one.'

14.57.52 Having appeased the brahmin and offered him water for his feet and the honor-offering, those serpents presented to that most worshipful one the two divine earrings.

14.57.53 Then, honored by the serpents, the mighty Uttaṅka there circled the Fire to the right and set out for that house of his teacher.

14.57.54 Going in haste, O king, to the dwelling of Gautama, he then presented the two divine earrings to his teacher's wife, O sinless one.

14.57.55 Thus by that great soul, O Janamejaya, after he had traversed the three worlds, were those divine jeweled earrings brought back.

14.57.56 Of such power was that sage Uttaṅka, O bull of the Bhāratas, endowed with supreme austerity, about whom you question me.

14.58.1 Janamejaya said: After granting the boon to Uttaṅka, O best of the twice-born, what did the mighty-armed Govinda of great renown do thereafter?

14.58.2 Vaiśaṃpāyana said: Having granted the boon to Uttaṅka, Govinda set out together with Sātyaki for Dvārakā itself, drawn by great, swift-paced horses.

14.58.3 Crossing lakes and rivers and woodlands of many kinds, he then reached the lovely city of Dvāravatī.

14.58.4 While the festival of Mount Raivataka was in progress, O great king, the lotus-eyed one approached, followed by Yuyudhāna.

14.58.5 That mountain, adorned and made wondrous with diverse forms, shone on every side with golden lattices, O bull among men.

14.58.6 With choice golden garlands, with flowers, and with cloths, and with wish-granting trees on every side, was that great mountain bedecked.

14.58.7 Resplendent throughout with golden lamp-trees, in the regions of its caves and cascades it became as bright as day.

14.58.8 With gay banners hung with bells on every side, resounding with the voices of men and women, it seemed to break into song; exceedingly fair to behold it was, like Meru thronged with hosts of sages.

14.58.9 The sound of women and men, flushed with drink and joyous in form, singing upon that lord of mountains, seemed, O Bhārata, to touch the very heavens.

14.58.10 Thronged with the shouts and roars of the heedless, the tipsy, and the wholly drunken, and with cries of merriment, the place became most enchanting.

14.58.11 Lovely with its markets and stalls, rich in food to chew and food to eat and in pleasure-grounds, heaped with garments and garlands, and resounding with lute and flute and drum, it was.

14.58.12 With wine and mead and with food to chew and to eat, given out without ceasing to the poor, the blind, the wretched, and the like, the most auspicious festival of that great mountain shone forth.

14.58.13 Furnished with holy retreats, O hero, frequented by doers of holy deeds, the pleasure-ground of the Vṛṣṇi warriors at the festival of Raivataka — that mountain, crowded with dwellings, shone like the world of the gods.

14.58.14 And then, gaining the presence of Kṛṣṇa, O bull of the Bhāratas, that king of mountains became the very likeness of the abode of Śakra.

14.58.15 Then Govinda, being honored, entered the splendid palace, while Sātyaki too went off to his own dwelling.

14.58.16 Glad of heart, after a long sojourn abroad, he entered, having wrought a deed hard to accomplish, like Vāsava among the Dānavas.

14.58.17 When the scion of the Vṛṣṇis had arrived, the Bhojas, Vṛṣṇis, and Andhakas then came forth to that great soul, as the gods come to the lord of a hundred sacrifices.

14.58.18 That wise one, having honored them and inquired after their welfare, then, well pleased, made his obeisance to his father and his mother.

14.58.19 Embraced by the two of them and comforted, the mighty-armed one sat down, surrounded by all those Vṛṣṇis.

14.58.20 Then, rested, his feet bathed, that Kṛṣṇa of great splendor, when questioned by his father, recounted the great battle.

14.59.1 Vāsudeva said: I have heard, O scion of the Vṛṣṇis, of that most marvelous battle, my son, continually, in the openings of men's tales as they spoke.

14.59.2 But you are one who saw it with your own eyes and who knows what was done, O mighty-armed one; therefore tell me the battle truly as it was, O sinless one.

14.59.3 How that unequaled war of the great-souled Pāṇḍavas was waged with Bhīṣma, Karṇa, Kṛpa, Droṇa, Śalya, and the rest —

14.59.4 — and with many other warriors skilled in arms, of varied garb and form, dwellers in many lands.

14.59.5 Thus addressed by his father, the lotus-eyed one, in his mother's presence, related how the heroes of the Kurus had met their end in the battle.

14.59.6 Vāsudeva said: The most wondrous deeds of those great-souled warriors, by reason of their multitude, could not be reckoned even in a hundred years.

14.59.7 But hear from me, as I tell it in brief and by its chief points, the deeds of those lords of the earth, faithfully, O you of godlike radiance.

14.59.8 Bhīṣma the Kuru was the commander of the Kauravas, lord of eleven armies, as Vāsava is over the gods.

14.59.9 Śikhaṇḍin was the leader of the sons of Pāṇḍu, lord of seven armies; the wise one was guarded by the wise Savyasācin.

14.59.10 For ten days raged that battle of those great souls, the Kurus and the Pāṇḍavas, vast and hair-raising.

14.59.11 Then Śikhaṇḍin, together with the wielder of the Gāṇḍīva, struck down with many arrows the son of Gaṅgā as he refused to fight in that great battle.

14.59.12 Then that sage, lying upon his bed of arrows, made his end, forsaking the southern course of the sun and awaiting the coming of the northern.

14.59.13 Then Droṇa, the best of those versed in weapons, became commander, the great hero of the Kaurava lord, as Kāvya was of the king of the Daityas.

14.59.14 That best of the twice-born, glorying in battle, was surrounded by the nine armies that remained, and guarded by Kṛpa, the Bull, and the others.

14.59.15 Dhṛṣṭadyumna, great knower of weapons, became the leader of the Pāṇḍavas, that splendid one guarded by Bhīma as Varuṇa is by his ally.

14.59.16 Surrounded by five hosts, that high-minded one, eager to come at Droṇa, remembering the insults done to his father, performed a great feat in the fray.

14.59.17 In that encounter between Droṇa and the son of Pṛṣata, those lords of the earth, heroes come from many quarters, for the most part met their death.

14.59.18 For five days that battle raged, most terrible; then Droṇa, worn out, fell into the power of Dhṛṣṭadyumna.

14.59.19 Then Karṇa became the commander of Duryodhana's army, surrounded in battle by the five akṣauhiṇīs that yet remained.

14.59.20 The three divisions of the sons of Pāṇḍu, guarded by Bībhatsu, stood firm in their array, though most of their foremost heroes had been slain.

14.59.21 Then, having closed with Pārtha as a moth flies into the flame, the son of the charioteer met his dissolution on the second dreadful day.

14.59.22 When Karṇa was slain, the Kauravas, dispirited and stripped of vigor, with their three remaining akṣauhiṇīs surrounded the lord of the Madras.

14.59.23 The Pāṇḍavas, most of whose mounts had been killed and who too were dispirited, surrounded Yudhiṣṭhira with the single akṣauhiṇī that remained.

14.59.24 Yudhiṣṭhira, king of the Kurus, slew the king of the Madras, accomplishing on that half-day a deed most hard to do.

14.59.25 When Śalya was slain, the high-minded Sahadeva, of boundless valor, struck down Śakuni, the very kindler of that strife.

14.59.26 When Śakuni was killed, the king, the son of Dhṛtarāṣṭra, sore at heart, withdrew, mace in hand, most of his soldiers slain.

14.59.27 The mighty Bhīmasena, filled with wrath, pursued him, and beheld him standing within the waters of the Dvaipāyana lake.

14.59.28 Then, surrounding him on every side with the army that remained, the five Pāṇḍavas, exultant, sat down close about him as he stood in the lake.

14.59.29 Plunging swiftly through the water, sorely pierced by their arrows of words, he rose up, mace in hand, and stood ready for battle.

14.59.30 Then that king, the son of Dhṛtarāṣṭra, was slain in the great combat by Bhīmasena's prowess, before the eyes of the rulers of the earth.

14.59.31 Thereafter the army of the Pāṇḍavas, asleep at night in its camp, was slaughtered by the son of Droṇa, who could not bear his father's slaying.

14.59.32 Their sons slain, their forces slain, their friends slain, the five Pāṇḍavas alone survived, together with me and with Yuyudhāna as a sixth.

14.59.33 The son of Droṇa, together with Kṛpa and the Bhoja, escaped from the war; and Yuyutsu the Kaurava too was spared, having taken refuge with the Pāṇḍavas.

14.59.34 When Suyodhana, lord of the Kurus, was slain along with all his kin, both Vidura and Saṃjaya came and waited upon the King of Righteousness.

14.59.35 Thus, O lord, did that war last eighteen days, wherein those guardians of the earth, being slain, came to dwell in heaven.

14.59.36 Vaiśaṃpāyana said: As they listened to that hair-raising tale, O great king, the Vṛṣṇis were then beset by anguish, joy, and torment all at once.

14.60.1 Vaiśaṃpāyana said: As the mighty Vāsudeva was recounting that great Bhārata war, there before his father, at the close of his telling—

14.60.2 —the hero, O Bhārata, the high-minded one, passed over the slaying of Abhimanyu, that it might bring no grief to Vāsudeva.

14.60.3 For the wise one thought: let not Vāsudeva, hearing of the dread slaying of his daughter's son, be consumed by sorrow and grief.

14.60.4 But Subhadrā, marking that he had passed over the slaying of her son in battle, cried, "Kṛṣṇa, tell of the death of Saubhadra!" and fell upon the ground.

14.60.5 Vāsudeva then saw her fallen upon the earth, and at the very sight he too sank to the ground, swooning with grief.

14.60.6 Then Vāsudeva, O great king, overcome with sorrow and grief at the slaying of his daughter's son, spoke these words to Kṛṣṇa:

14.60.7 "Surely, lotus-eyed one, you are renowned upon earth as a speaker of truth, O slayer of foes—why then do you not tell me today of my grandson's death?

14.60.8 Tell me truly, O lord, of the death of your sister's son. How was that boy, whose eyes were like your own, slain by the foe in battle?

14.60.9 Hard indeed it is, O Vārṣṇeya, for men ever to die before their time has come—since my heart for grief does not shatter into a hundred pieces!

14.60.10 What did he say to you in the battle concerning his mother Subhadrā, and concerning me, O lotus-eyed one—that restless-eyed boy so dear to me?

14.60.11 He was not slain by the enemy turning his back upon the fight, was he? Tell me, Govinda, that he never made his face turn away in that combat.

14.60.12 For that mighty-splendored lordling, O Kṛṣṇa, would boast as it were before me, and in his boyish way would tell of his own victories.

14.60.13 That the boy was not maimed and laid low upon the earth by Droṇa, Karṇa, Kṛpa and the rest—this tell me, O Keśava.

14.60.14 For my daughter's little son would ever vie in war with Droṇa, with Bhīṣma, and with Karṇa, the foremost of chariot-warriors.

14.60.15 As his father lamented thus at length, sore stricken, Govinda, more stricken still, spoke these words:

14.60.16 "He never turned his face away at the forefront of the battle, nor did he wage that grievous fight with his back to the foe.

14.60.17 Having slain guardians of the earth by the hundred thousand in their hosts, worn down at last by Droṇa and Karṇa, he fell into the power of Duḥśāsana's son.

14.60.18 For so long as he fought one against one, O lord, he could not have been slain in battle even by the wielder of the thunderbolt.

14.60.19 But when Pārtha had been drawn off into combat by the sworn warriors, the boy was hemmed in by Droṇa and the rest, all furious, in that battle.

14.60.20 Then, having wrought a very great slaughter of his father's foes in battle, your daughter's son, O Vārṣṇeya, fell into the power of Duḥśāsana's son.

14.60.21 Surely he has gone to heaven; cast off your grief, O wise one. Good men, meeting with calamity, never sink down into despair.

14.60.22 He by whom Droṇa, Karṇa and the rest, peers of great Indra, were met in battle—how should he not attain heaven?

14.60.23 Cast off your grief, O unassailable one, and do not yield to anguish; for that conqueror of hostile cities has won the goal hallowed by the sword."

14.60.24 But when that hero was slain, this Subhadrā, my sister, stricken with grief, came to Pṛthā and shrieked aloud like an osprey.

14.60.25 And drawing near to Draupadī, she asked in her grief: "Noble lady, where are all our boys? I long to look upon them."

14.60.26 Hearing her words, all those women of the Kurus took her in their arms and wailed in utmost anguish.

14.60.27 And Bhadrā said to Uttarā: "Gentle one, where has your husband gone? Tell him to come to me quickly."

14.60.28 "Surely, daughter of Virāṭa, in former days, on hearing my voice, he would rush forth at once from the house. Why does your lord not come to you now?"

14.60.29 "O Abhimanyu, your uncles, the great chariot-warriors, are well; and all of them have asked after your welfare, you who came here eager for battle."

14.60.30 "Tell me now of the battle as before, O subduer of foes. Why do you not answer me here today as I lament?"

14.60.31 Hearing this and the rest of the lament of the Vṛṣṇi lady, Pṛthā, sore stricken with grief, then slowly spoke these words:

14.60.32 "Subhadrā, the boy who was guarded in battle by Vāsudeva, by Sātyaki, and by his own father, was slain by the law of Time.

14.60.33 Such is the law of mortals; grieve not, O delight of the Yadus. For your unconquerable son has attained the supreme goal.

14.60.34 You are born in a great house of high-souled warriors; grieve not for the restless-eyed boy, O you whose eyes are like the lotus.

14.60.35 Look to Uttarā, who is with child; grieve not, O lovely one. For this fair lady will soon bring forth his son."

14.60.36 Having thus comforted her, O upholder of the Yadu line, Kuntī cast off her hard-to-bear grief and made ready his funeral rites.

14.60.37 With the leave of the king, of Bhīma too, and of the twins who were the peers of Yama, the knower of dharma bestowed gifts in great abundance.

14.60.38 Then, having given many cows to the brāhmaṇas, O upholder of the Yadus, the Vṛṣṇi lady grew calmer and said this to the daughter of Virāṭa:

14.60.39 "Daughter of Virāṭa, you must not grieve here for your husband, O glorious one. Fair-hipped lady, guard for me the child within your womb."

14.60.40 Having spoken thus, O most resplendent one, Kuntī fell silent; and taking leave of her, I brought this Subhadrā away.

14.60.41 Thus did your daughter's son meet his end, O Mādhava. Cast off your anguish, O unassailable one, and set not your mind upon grief."

14.61.1 Vaiśaṃpāyana said: Hearing these words of his son, the righteous son of Śūra then cast off his grief and performed a funeral rite beyond compare.

14.61.2 Vāsudeva likewise, for the dear and high-souled son of his sister, duly performed the rites for the departed.

14.61.3 The mighty-armed one feasted sixty hundred-thousands of brāhmaṇas, after due rule, with food endowed with every excellence.

14.61.4 And the mighty-armed Kṛṣṇa, having clothed the brāhmaṇas, drove away their thirst for wealth; and that was a thing to make the hair stand on end.

14.61.5 Gold, cows, beds and coverings—as these were being given, the brāhmaṇas then cried out, "It is enough, it is more than enough!"

14.61.6 Then Vāsudeva the Dāśārha, Baladeva with Sātyaki, and Satyaka performed the funeral rite of Abhimanyu; sorely consumed with grief, they could find no peace.

14.61.7 In the same way the heroic Pāṇḍavas, in the city named for the elephant, found no peace, bereft as they were of Abhimanyu.

14.61.8 And for very many days, O lord of kings, the daughter of Virāṭa, stricken with grief for her husband, took no food—a most piteous thing—and the child within her womb began to fade away.

14.61.9 Then Vyāsa came, having known it by his divine sight; and arriving, the wise and mighty-splendored one said to large-eyed Pṛthā and to Uttarā: "Let this grief be cast away.

14.61.10 A son of great splendor shall be born to you, O glorious one, through the power of Vāsudeva and through the word I speak as well; and at the last he shall rule the earth on behalf of the Pāṇḍavas."

14.61.11 And looking upon Dhanaṃjaya, while the King of Righteousness watched, Vyāsa spoke these words, as though to gladden them, O Bhārata:

14.61.12 "A high-minded grandson shall be born to you, O mighty-armed one, and he shall rule the earth to the very bounds of the sea.

14.61.13 Therefore cast off your grief, O best of Kurus, O harrower of foes. There is no room for doubt in this: truly it shall come to pass for you.

14.61.14 And what was foretold before by the Vṛṣṇi hero Kṛṣṇa, O delight of the Kurus, shall so come to be; let there be no doubting of it in your mind.

14.61.15 He has gone to the imperishable worlds of the gods, won by his own deeds. He is not to be mourned by you, dear child, nor by the other Kurus either."

14.61.16 Thus addressed by his grandsire, the righteous Dhanaṃjaya cast off his grief, O great king, and grew glad of heart.

14.61.17 And your father too, O knower of dharma, O great-minded one, grew within that womb in due season, as the moon waxes in the bright fortnight.

14.61.18 Then Vyāsa urged the king, the son of Dharma, to undertake the horse-sacrifice; and thereupon he vanished from sight.

14.61.19 And the wise King of Righteousness, hearing those words of Vyāsa, set his mind, dear child, upon a journey to bring back wealth.

14.62.1 Janamejaya said: O brāhmaṇa, having heard these words spoken by the high-souled Vyāsa concerning the horse-sacrifice, what then did the king do?

14.62.2 And the treasure that was laid by Marutta beneath the surface of the earth—how did he come to win it? Tell me that, O best of the twice-born.

14.62.3 Vaiśaṃpāyana said: Having heard the words of Dvaipāyana, Yudhiṣṭhira the King of Righteousness gathered all his brothers and at the fitting time spoke—to Arjuna and Bhīmasena, and to the twin sons of Mādrī as well.

14.62.4 You have heard, O heroes, the counsel that out of friendship was spoken by the great-souled and wise Kṛṣṇa, who desires the welfare of the Kurus.

14.62.5 And by the great Vyāsa, grown mighty in austerity, wishing prosperity for his friends—our teacher, devoted to righteousness, of wondrous deeds.

14.62.6 And by the deeply wise Bhīṣma and the sagacious Govinda. Recalling all this, I wish to carry it out duly, O Pāṇḍavas.

14.62.7 For the word of those who expound the sacred truth is good for us all, both in the future and in the present, and brings blessing in its train.

14.62.8 This whole earth has been drained of its treasures, O upholders of the Kurus; and Vyāsa spoke at length of the wealth of Marutta, O kings.

14.62.9 If this seems right to you, and if you deem it fitting, let us all go to fetch it. What do you think, O Bhīma?

14.62.10 When the king had thus spoken, O upholder of the Kuru line, Bhīmasena, with hands joined in reverence, addressed the foremost of kings.

14.62.11 It pleases me, O mighty-armed one, what you have said regarding the fetching of the wealth of which Vyāsa told.

14.62.12 If we could but obtain that wealth of Marutta, the son of Avikṣit, O lord, then, O great king, our purpose would be as good as accomplished—such is my judgment.

14.62.13 By bowing down to the great-souled Lord of the Mountain, and by worshipping the matted-haired one, may we fetch it. Blessings upon you!

14.62.14 By propitiating that all-pervading Lord of the Lords of gods, and his attendants too, with word, thought, and deed, we shall surely gain our end.

14.62.15 And those servants of fearsome aspect who guard that treasure will come under our sway once the bull-bannered god is gracious.

14.62.16 Hearing Bhīma speak these words, O Bhārata, the king, the son of Dharma, was exceedingly pleased; and Arjuna and the others too said joyfully, So be it.

14.62.17 Then all the Pāṇḍavas, having resolved to bring back the treasure, commanded the army to make ready on a day and under a constellation that were steadfast and auspicious.

14.62.18 Then the sons of Pāṇḍu set forth, having had the brāhmaṇas pronounce blessings, and having first of all worshipped Maheśvara, the foremost of the gods.

14.62.19 With sweetmeats, with milk-rice, and likewise with meat-cakes they made offering, and having prayed to the great god, they set out greatly rejoicing.

14.62.20 As they were setting out, the foremost of the twice-born and the citizens, their hearts gladdened, uttered for them auspicious benedictions.

14.62.21 Then, having walked round them with reverence and bowed their heads, the sons of Pāṇḍu set forth, taking the brāhmaṇas along with the sacred fires.

14.62.22 Having taken leave of King Dhṛtarāṣṭra, who was stricken with grief for his sons, together with his wife, and of the large-eyed Pṛthā.

14.62.23 And having placed Yuyutsu, the son of Dhṛtarāṣṭra of the Kuru line, in charge at the root, they went honoured by the townsfolk and by the wise brāhmaṇas.

14.63.1 Vaiśaṃpāyana said: Then they set forth in high spirits, their men and mounts rejoicing, filling the earth with the mighty rumble of their chariots.

14.63.2 Extolled with praises by bards, heralds, and panegyrists, and encompassed by their own army, they shone like the suns wreathed in their own rays.

14.63.3 With a white parasol held above his head, Yudhiṣṭhira shone there like the lord of the stars, the moon, on the night of the full moon.

14.63.4 Along the road the Pāṇḍava, that bull among men, duly and graciously received the benedictions of victory uttered by the gladdened people.

14.63.5 And so too, O king, of the soldiers who followed the king, the tumultuous clamour rose up and stood spanning the very heavens.

14.63.6 That great king crossed over lakes and rivers, forests and groves, and at last drew near the mountain.

14.63.7 And in that region, O lord of kings, where that supreme treasure lay, the Pāṇḍava king made his encampment together with his soldiers, on auspicious and level ground, O best of the Bhāratas.

14.63.8 Placing in the van the brāhmaṇas, endowed with austerity, learning, and self-restraint, and his household priest, O Kaurava, versed in the Vedas and their auxiliary sciences.

14.63.9 Before the encamping, the brāhmaṇas, together with the household priest, having duly performed the rites of peace, surrounded the king on every side.

14.63.10 And having placed the king and his ministers in the centre according to rule, the twice-born laid out the camp with six pathways and nine quarters.

14.63.11 And having had the station of the rutting lordly elephants prepared according to rule, that lord of kings said this to the brāhmaṇas.

14.63.12 In this undertaking, O best of the twice-born, on an auspicious constellation and day, as you deem fit, so you ought to act.

14.63.13 Let there be no waste of time for us as we tarry here. Having determined this, O foremost of brāhmaṇas, let what comes next be done.

14.63.14 Hearing this speech of the king, the brāhmaṇas together with the household priest, rejoicing and eager to please the King of Righteousness, spoke these words.

14.63.15 This very day both the constellation and the day are holy; let us strive at the most excellent of rites. Today let us dwell here on water alone, O king, and let you too keep a fast this day.

14.63.16 Hearing the words of those best of the twice-born, the lords of men kept the fast and passed the night, confident, upon beds of kuśa grass, like blazing sacrificial fires at the sacrifices.

14.63.17 Then that night passed for those great-souled ones as they listened to the words uttered by the brāhmaṇas; and at the clear dawn the bulls among the twice-born spoke to the son of Dharma, the lord of men.

14.64.1 The brāhmaṇas said: Let an offering be made today to the great-souled three-eyed god; and having made the offering, O king, let us then strive for our purpose.

14.64.2 Vaiśaṃpāyana said: Hearing the words of those brāhmaṇas, Yudhiṣṭhira duly presented an offering to the Lord of the Mountain.

14.64.3 Having gratified the fire with clarified butter duly consecrated, and having prepared the sacrificial gruel hallowed with mantras, the household priest then went forth.

14.64.4 Taking flowers sanctified by mantras, O lord of men, he offered the oblation with sweetmeats, with milk-rice, and with meat.

14.64.5 With many-coloured flowers and with parched grains of various kinds, that master of the Vedas duly performed the whole rite of the sviṣṭakṛt oblation, and thereafter made a supreme offering to the attendant servants.

14.64.6 To the lord of yakṣas, Kubera, and to Maṇibhadra, and likewise to the other yakṣas, and to those who are the overlords of beings.

14.64.7 With sesame-and-rice mixed with meat, and with funerary offerings joined with sesame, the abode of the God of gods shone exceedingly bright, O king.

14.64.8 Having performed worship of Rudra and of all his hosts, the king, placing Vyāsa at his head, went toward the treasure-store of jewels.

14.64.9 Having worshipped the Lord of Wealth, and bowed down and saluted him, with diverse flowers, with cakes, and with sesame-rice.

14.64.10 And having worshipped all the treasures beginning with the Śaṅkha and all the guardians of the treasures, that mighty one had the foremost brāhmaṇas pronounce their blessings.

14.64.11 Established in their splendour, amid the proclaiming of the holy day, that gladdened best of the Kurus had the treasure dug out.

14.64.12 Then there were dishes and water-pots, lovely vessels of crystal, ewers, cauldrons, jars, and beautifully shaped urns.

14.64.13 And many varied vessels by the thousands did Yudhiṣṭhira, the King of Righteousness, then have brought up.

14.64.14 Their measure was as much as a great handful; three hundred thousand such vessels there were, O king, and each weighed half a tulā, O lord.

14.64.15 The means of conveyance of the son of Pāṇḍu there, O lord of peoples, were sixty thousand camels, and twice a hundred thousand horses.

14.64.16 And elephants, O great king, numbering a hundred thousand, and wagons and chariots and as many she-elephants too; while of the asses and the men there was no reckoning.

14.64.17 This was the wealth that Yudhiṣṭhira raised up: sixteen, eight, and twenty-four thousand in the measure of loads.

14.64.18 Having loaded that treasure upon these, and having worshipped Mahādeva once more, the Pāṇḍava set out toward the city named after the elephant.

14.64.19 With the leave of Dvaipāyana, placing his household priest at the head, that bull among men halted at every distance of a goyuta.

14.64.20 That great host, O king, made its way toward the city, struggling under the burden of the wealth, and gladdening the upholders of the Kurus.

14.65.1 Vaiśaṃpāyana said: At this very time, the mighty Vāsudeva too came, together with the Vṛṣṇis, to the city named after the elephant.

14.65.2 That bull among men, knowing the appointed time of the horse-sacrifice as the son of Dharma had told him, came while journeying toward his own city.

14.65.3 Accompanied by the son of Rukmiṇī, and by Yuyudhāna, by Cārudeṣṇa, Sāmba, Gada, and Kṛtavarman.

14.65.4 And by the hero Sāraṇa, by Niśaṭha and Ulmuka—placing Baladeva at their head, and together with Subhadrā then.

14.65.5 Wishing to look upon Draupadī, Uttarā, and Pṛthā, and also to console the kṣatriya women whose lords had been slain.

14.65.6 Seeing them arrive, King Dhṛtarāṣṭra, lord of the earth, received them duly, as did the high-minded Vidura.

14.65.7 There that bull among men, Kṛṣṇa of great splendour, dwelt, well honoured by Vidura and likewise by Yuyutsu.

14.65.8 While the Vṛṣṇi heroes were dwelling there, O Janamejaya, your father was born, O king—Parīkṣit, the slayer of enemy heroes.

14.65.9 But that king, O great king, smitten by the brahmāstra, was born a corpse, motionless, swelling both joy and grief.

14.65.10 The clamour of the joyful people there, with its lion-roar, having filled all the quarters and the intermediate regions, fell silent once again.

14.65.11 Then Kṛṣṇa in great haste entered the inner apartments at that time, with Yuyudhāna as his second, his senses and mind shaken.

14.65.12 Then he saw his own father's sister coming swiftly toward him, crying out again and again to Vāsudeva, Run hither!

14.65.13 And behind her Draupadī, and the renowned Subhadrā, and the women of the kinsfolk, O king, crying out with lamentation and pity.

14.65.14 Then Kuntī, the king's daughter, having reached Kṛṣṇa, spoke to him, O tiger among kings, in a voice choked with tears.

14.65.15 O Vāsudeva, mighty-armed one, blessed in offspring is Devakī through you. You are our refuge and our support; this whole family depends upon you.

14.65.16 O foremost hero of the Yadus, this child, the son of your nephew, O lord, has been born slain by Aśvatthāman—bring him back to life, O Keśava!

14.65.17 For this you vowed at the hour of the reed-weapon, O delight of the Yadus: I shall revive him though born dead, O lord.

14.65.18 This child here has been born dead, dear one—behold him, O bull among men—and behold Uttarā and Subhadrā and Draupadī and me, O Mādhava.

14.65.19 And the son of Dharma, and Bhīma, and Phalguna, and Nakula, and Sahadeva too, O invincible one—you ought to save us all.

14.65.20 Upon this child hang the very lives of the Pāṇḍavas and my own; and on him too, O Dāśārha, depend the funeral offerings to Pāṇḍu and to my father-in-law.

14.65.21 Blessings on you—do today, O Janārdana, a kindness even to the departed, to the beloved Abhimanyu who was so worthy of you and so dear.

14.65.22 For Uttarā keeps repeating, O slayer of foes, the fond words spoken by Abhimanyu, out of her love for you, O Kṛṣṇa—of this there is no doubt.

14.65.23 O Dāśārha, long ago the son of Arjuna said to the daughter of Virāṭa: 'O blessed one, your son shall journey to the house of his maternal uncle.'

14.65.24 'Having gone to the house of the Vṛṣṇis and Andhakas, he shall acquire the science of archery, and weapons of many wondrous kinds, and the whole science of statecraft.'

14.65.25 Thus out of love, dear one, did the son of Subhadrā speak — that slayer of enemy heroes, that unassailable one — and so shall it surely be, beyond all doubt.

14.65.26 Bowing before you here, O slayer of Madhu, we beseech you: for the welfare of this lineage, work this supreme deliverance.

14.65.27 Having spoken thus to the Vārṣṇeya, the large-eyed Pṛthā, stricken with grief, raised up her arms, and she and the other women fell to the ground.

14.65.28 And, O great king, they all cried out, their eyes clouded with tears: 'The grandnephew of Vāsudeva is born dead, O lord!'

14.65.29 When this was spoken, Janārdana lifted up Kuntī, who had fallen to the earth, and consoled her, O Bhārata.

14.66.1 Vaiśaṃpāyana said: When Pṛthā had risen, Subhadrā, beholding her brother, wailed aloud, stricken with grief, and spoke these words.

14.66.2 O lotus-eyed one, behold the grandson of the wise Pārtha — born wasted away among the wasted Kurus, his life already gone.

14.66.3 The reed-weapon hurled by the son of Droṇa, aimed against Bhīmasena, has fallen instead upon Uttarā, upon victory itself, and upon me.

14.66.4 That same fire stands blazing within my heart, O Keśava, since I do not see, O unassailable lord, the son of my son.

14.66.5 What now will the righteous Dharmarāja Yudhiṣṭhira say, and Bhīmasena and Arjuna, and those two sons of Mādrī?

14.66.6 When they hear that Abhimanyu's son is both born and dead, O Vārṣṇeya, the Pāṇḍavas will feel as though robbed by the son of Droṇa.

14.66.7 Abhimanyu was dear to his fathers, O Kṛṣṇa — of this there is no doubt. What will they say, undone by the weapon of Droṇa's son?

14.66.8 What grief greater than this can there be, I wonder, O Janārdana, than this — the son of Abhimanyu born dead, O Kṛṣṇa, O subduer of foes?

14.66.9 I, then, bow my head and entreat you today, O Kṛṣṇa — Pṛthā here too, and Draupadī. Look upon them, O best of men.

14.66.10 When the son of Droṇa slew the unborn children of the Pāṇḍavas, O Mādhava, then, in your wrath, you spoke to that son of Droṇa, O crusher of foes:

14.66.11 'Against your will I shall thwart you, O degraded Brāhmaṇa, O basest of men: I shall restore to life the son of the son of the Diademed One.'

14.66.12 Having heard this word of yours, and knowing your power, I entreat you, O unassailable one: let the son of Abhimanyu live.

14.66.13 If, having so promised, you do not make good that auspicious word, O tiger of the Vṛṣṇis, then know me to be as good as dead.

14.66.14 O hero, if this son of Abhimanyu does not return to life — when, O unassailable one, he could live through you — what use shall I then have for you?

14.66.15 Restore him to life, O unassailable one — this dead son of Abhimanyu, child of his like-eyed son, O hero — as a rain-cloud revives the parched grain by its showers.

14.66.16 For you, O Keśava, are righteous of soul, truthful, and true in valor; you ought, O subduer of foes, to make that word come true.

14.66.17 For if you so willed, you could restore to life all the dead in the three worlds; how much more this beloved newborn, the dead son of your grandnephew.

14.66.18 I know your power, O Kṛṣṇa, and therefore I say this to you: grant the sons of Pāṇḍu this supreme favor.

14.66.19 Whether as 'my sister,' O mighty-armed one, or 'she whose son is slain,' or 'she who has taken refuge in me' — by any of these you ought here to show compassion.

14.67.1 Vaiśaṃpāyana said: Thus addressed, O lord of kings, the slayer of Keśin, overcome with grief, declared aloud 'So be it!' — as if gladdening that gathered company.

14.67.2 By that word the bull among men, that mighty lord, then refreshed those people as water refreshes those tormented by heat.

14.67.3 Then he swiftly entered the birth-chamber of your father, O tiger among men — a chamber duly honored with white garlands.

14.67.4 With pots brimful of water set out on every side, with clarified butter, with firebrands of tinduka wood and with mustard seeds, O mighty-armed one,

14.67.5 with bright weapons laid about and fires kindled all around, and with comely old women set there for attendance — so the Unfallen One beheld it,

14.67.6 and surrounded by skilled and able physicians, O hero. And that glorious one saw too the demon-banishing substances of every kind, set in their proper places by knowing hands.

14.67.7 Seeing the birth-chamber of your father so well prepared, Hṛṣīkeśa was gladdened, and cried out, 'Well done! Well done!'

14.67.8 As the Vārṣṇeya spoke thus, his face all gladness, Draupadī hastened to the daughter of Virāṭa and spoke these words:

14.67.9 'O blessed one, here comes to you your father-in-law, the slayer of Madhu — the ancient seer, of inconceivable being, the unconquered.'

14.67.10 And she, restraining her tear-choked voice and her very tears, that lady drew her garments close about her, gazing upon Kṛṣṇa as upon a god.

14.67.11 With her heart thus burning, the suffering woman, beholding Govinda draw near, lamented piteously:

14.67.12 'O lotus-eyed one, look upon these two children left bereft — Abhimanyu and myself — slain alike, O Janārdana.'

14.67.13 'O Vārṣṇeya, O slayer of Madhu, O hero, I bow my head and entreat you: bring back to life this son of mine, scorched by the weapon of Droṇa's son.'

14.67.14 'If by the Dharmarāja, or by Bhīmasena, or by you, O lotus-eyed one, such a word as this had been spoken —'

14.67.15 '"Let this reed-weapon slay the unknowing mother," O lord — then I myself would have perished, and matters would not have come to this pass.'

14.67.16 'By the cruel deed of felling this child in the womb with the Brahmā-weapon, what fruit does that evil-minded son of Droṇa reap?'

14.67.17 'I bow my head and entreat you, O destroyer of foes: I shall give up my life, O Govinda, if this child does not return to life.'

14.67.18 'For all the many hopes that were mine, O noble one, vested in this child, have been slain by the son of Droṇa. Why then should I live, O Keśava?'

14.67.19 'It was my thought, O Kṛṣṇa, my lap full at last, O Janārdana: "I shall make him salute you and rejoice, by fortune's grace" — and that has now been made vain.'

14.67.20 'Now that this heir of the restless-eyed one lies dead, O bull among men, all the hopes within my heart, O Kṛṣṇa, are made fruitless.'

14.67.21 'The restless-eyed one was, they say, exceedingly dear to you, O slayer of Madhu: look upon this his son, struck down by the Brahmā-weapon.'

14.67.22 'Ungrateful is this child, and cruel, even as his begetter was — he who, forsaking the Pāṇḍava fortune, has gone today to the abode of Yama.'

14.67.23 'And this I vowed at the forefront of battle, O Keśava: "When Abhimanyu is slain, O hero, I shall follow you ere long."'

14.67.24 'And that I did not do, O Kṛṣṇa — cruel, and clinging to life. What now will the son of Phalguna say to me when I come to him there?'

14.68.1 Vaiśaṃpāyana said: Having thus piteously lamented, the suffering Uttarā, as though distraught, fell wretchedly to the ground, yearning for her son.

14.68.2 Beholding her fallen, stripped of kin and of all that adorned her, Kuntī cried out, stricken with grief, and all the women of the Bhāratas with her.

14.68.3 For a while, O king, the dwelling of the Pāṇḍavas became a thing one could not bear to look upon, resounding with cries of anguish.

14.68.4 And for a while, O lord of kings, the daughter of Virāṭa, tormented by grief for her son, lay overcome by a swoon, O hero.

14.68.5 But when Uttarā had regained her senses, O bull of the Bhāratas, she set that son upon her lap and spoke these words:

14.68.6 'Being the son of one who knew righteousness, do you yet take to unrighteousness — you who offer no salutation to the foremost hero of the Vṛṣṇis?'

14.68.7 'O son, going to your father, speak my word to him: "Hard is it, O hero, for living beings to die in any way until their appointed time has come."'

14.68.8 'For I, bereft today of you — both husband and son — though death were fitting, yet live on, robbed of all blessing, possessed of nothing.'

14.68.9 'Or, with the leave of the Dharmarāja, O mighty-armed one, I shall swallow a sharp poison, or enter the devouring fire.'

14.68.10 'Yet hard it is to die, my dear, since this heart of mine, bereft of husband and son, does not burst asunder into a thousand pieces.'

14.68.11 'Rise, my son, and look upon this grieving great-grandmother — anguished, overwhelmed, forlorn, sunk in an ocean of sorrow.'

14.68.12 'Behold too the noble Pāñcālī, and the suffering daughter of the Sātvatas, and behold me, sore stricken with grief, like a doe pierced by the hunter.'

14.68.13 'Rise, and behold the face of the wise Lord of the worlds, its eyes like lotus-petals, restless-glancing as of old.'

14.68.14 Seeing Uttarā thus lamenting and again fallen, all those women once more raised her up.

14.68.15 Then, recovering her composure and rising, the daughter of the Matsya king, with hands joined in reverence, saluted the lotus-eyed one upon the very ground.

14.68.16 Having heard her abundant lament, that bull among men, Kṛṣṇa, sipped water in purification and then withdrew that Brahmā-weapon.

14.68.17 And the Dāśārha, the Unfallen One, vowed the child's life, and, pure of soul, he spoke, making all the world to hear:

14.68.18 'I do not speak falsely, O Uttarā: this shall come true. I do here restore this child to life before the eyes of all embodied beings.'

14.68.19 'Never before have I spoken falsely, not even in jest, nor have I ever turned my back in battle: by that truth, let this child live.'

14.68.20 'As righteousness is dear to me, and the Brāhmaṇas above all — by that truth, let this son of Abhimanyu, born dead, live again.'

14.68.21 'As I have never known any quarrel with Vijaya at any time — by that truth, let this dead infant live.'

14.68.22 'As truth and righteousness are ever established in me — even so, let this dead infant, the son of Abhimanyu, live.'

14.68.23 'As Kaṃsa and Keśin were slain by me through righteousness — by that truth, let this child here come back again to life.'

14.68.24 Thus spoken over by Vāsudeva, that child, O bull of the Bhāratas, little by little, O great king, began to stir, returning to consciousness.

14.69.1 Vaiśaṃpāyana said: When the Brahmā-weapon, O king, was withdrawn by Kṛṣṇa, then that chamber was lit up with the splendor of your father.

14.69.2 Then all the demons, forsaking that house, fled away, and a voice came from the sky: 'Well done, O Keśava, well done!'

14.69.3 And that blazing weapon then departed to the Grandfather, and thereupon your father regained his breath, O lord of men, and that child stirred according to his vigor and strength.

14.69.4 Then the women of the Bhāratas were filled with joy, O king, and at Govinda's command they had the Brāhmaṇas recite their blessings.

14.69.5 Then all those women, rejoicing, praised Janārdana — the women of the lions among the Bhāratas — like folk who reach the far shore on finding a boat.

14.69.6 Kuntī, and the daughter of Drupada, and Subhadrā, and Uttarā, and the other women of those lions among men became glad of heart.

14.69.7 There the wrestlers, the actors, the boxers, the reciters of legends, and those skilled in pleasant attendance, together with the throngs of bards and panegyrists, praised Janārdana, O bull of the Bhāratas, blessing your house, the line of Kuru, with the recital of its glories.

14.69.8 Rising at the proper hour, Uttarā, glad at heart, saluted the joy of the Yadus together with her son, O Bhārata; and well pleased, he gave to her in particular abundant jewels.

14.69.9 And so did the other tigers of the Vṛṣṇis; and the lord Janārdana, faithful to his word, conferred a name upon your father, O great king.

14.69.10 "Since this son of Abhimanyu has been born when the lineage had dwindled away, let his name be Parīkṣit," he said then.

14.69.11 In due season your father grew, O ruler of men, and he was a delight to the hearts of all the world, O Bhārata.

14.69.12 When your father was a month old, O hero, O Bhārata, the Pāṇḍavas arrived, bringing very great store of jewels.

14.69.13 Hearing that they had drawn near, the foremost of the Vṛṣṇis went forth to meet them, and the men adorned Hāstinapura with masses of garlands.

14.69.14 With many-coloured banners and with manifold flags the townsfolk too adorned their houses, O ruler of the people.

14.69.15 And worship of many kinds at the temples of the gods Vidura ordained, out of his wish to please the sons of Pāṇḍu.

14.69.16 The royal highways there were decked with flowers, and the city shone, resounding like the surging of the ocean.

14.69.17 With dancers performing their dances and with the singing of the minstrels, that city then was like the dwelling of Vaiśravaṇa.

14.69.18 With its bards and men by thousands, accompanied by women, it was made beautiful on every side, here and there in its secluded places, O king.

14.69.19 The banners, shaken by the breathing wind, seemed then as if to point out the Kurus to the south and to the north.

14.69.20 And a man set at the head of the royal proclamation cried aloud then: "This day there shall be revelry all night long, marked by jewels and ornaments!"

14.70.1 Vaiśaṃpāyana said: Hearing that the Pāṇḍavas had drawn near, Vāsudeva, the harrower of foes, went forth with his ministers, desiring to see them.

14.70.2 Having met together in due form, the Pāṇḍavas along with the Vṛṣṇis entered, all united, the city named after the elephant, O king.

14.70.3 And by the sound of the hooves and the chariot-wheels of that great host, heaven and earth and the sky were enveloped in the din.

14.70.4 Setting their treasure at the fore, the Pāṇḍavas then entered their own city, glad at heart, with their ministers and the bands of their friends.

14.70.5 Approaching King Dhṛtarāṣṭra in due form, and proclaiming each his own name, they reverenced his feet.

14.70.6 And after Dhṛtarāṣṭra those best of the Bhāratas then saluted Gāndhārī, the daughter of Subala, and Kuntī, O tiger among kings.

14.70.7 And having honoured Vidura, and met with the son born of the Vaiśya woman, those heroes, themselves being honoured, shone forth, O lord of the people.

14.70.8 Then those heroes heard of that supreme wonder, strange and great and marvellous—the birth of your father, O Bhārata.

14.70.9 Hearing of that deed of the wise Vāsudeva, they honoured, as one worthy of honour, Kṛṣṇa, the joy of Devakī.

14.70.10 Then, after a few days, Vyāsa the son of Satyavatī, of great splendour, came to the city named after the elephant.

14.70.11 To him all the upholders of the Kurus did honour in due form, and together with the tigers of the Vṛṣṇis and Andhakas they then waited upon him.

14.70.12 There, when tales of many sorts had been recounted, Yudhiṣṭhira the son of Dharma spoke these words to Vyāsa:

14.70.13 "By your grace, O blessed one, this treasure has been gathered; I wish to employ it in the great rite of the horse sacrifice.

14.70.14 For this I desire your sanction, O best of sages; we are all dependent upon you and upon the great-souled Kṛṣṇa."

14.70.15 Vyāsa said: "I grant you leave, O king; let what follows be done. Sacrifice with a horse sacrifice, performed according to rule and rich in priestly gifts.

14.70.16 For the horse sacrifice, O lord of kings, is a purifier from all sins; having sacrificed therewith you shall surely be freed of sin—of this there is no doubt."

14.70.17 Vaiśaṃpāyana said: Thus addressed, the righteous Yudhiṣṭhira, king of the Kurus, O Kaurava, set his mind upon the undertaking of the horse sacrifice.

14.70.18 Having taken leave of Kṛṣṇa Dvaipāyana, the eloquent king then addressed Vāsudeva and spoke these words:

14.70.19 "Blessed in her offspring is the lady Devakī through you, O best of men; whatever I may ask of you, O mighty-armed, do that here, O Acyuta.

14.70.20 It is enjoyments won by your power that we enjoy, O joy of the Yadus; by your valour and your wisdom this earth has been conquered.

14.70.21 Consecrate yourself for the rite; you are our highest teacher. When you have offered the sacrifice, O knower of dharma, I shall be freed of sin, O lord; for you are the whole imperishable sacrifice, you are dharma, you are Prajāpati."

14.70.22 Vāsudeva said: "It is fitting, O mighty-armed, that you yourself should say this, O subduer of foes; that you are the refuge of all beings—such is my settled conviction.

14.70.23 And you today shine forth among the Kuru heroes by your righteousness; we are but your dependents, O king; you, O king, are deemed by us our teacher.

14.70.24 Sacrifice with my sanction; the rite is as good as performed by me. Let your honour set us to the task wherein you desire it, O Bhārata; truly I promise you, I shall do all for you, O sinless one.

14.70.25 Bhīmasena and Arjuna, and likewise the two sons of Mādrī, shall be deemed to have sacrificed when you have sacrificed, O Bhārata."

14.71.1 Vaiśaṃpāyana said: Thus addressed by Kṛṣṇa, the wise Yudhiṣṭhira, son of Dharma, turned to Vyāsa and then spoke these words:

14.71.2 "As you know truly the proper time for the horse sacrifice, then consecrate me; for upon you depends my rite."

14.71.3 Vyāsa said: "I, and Paila, O son of Kuntī, and likewise Yājñavalkya—we shall be the performers of the ordinance according to its proper times, of this there is no doubt.

14.71.4 On the full-moon day of Caitra your consecration shall take place; let the materials be gathered for the sake of the sacrifice, O bull among men.

14.71.5 And let the charioteers skilled in the lore of horses, and the brāhmaṇas versed in it, examine a horse fit for the rite, for the accomplishment of your sacrifice's purpose.

14.71.6 Releasing it according to the scriptures, let it roam over the earth that is girdled by the sea, increasing your glory and your name, O king."

14.71.7 Vaiśaṃpāyana said: Thus addressed, the Pāṇḍava lord of the earth said "So be it" and did everything, O lord of kings, as the expounder of Brahman had said; and all the materials, O lord of kings, were made ready.

14.71.8 Having gathered the materials, the king, the son of Dharma, of immeasurable soul, then made his report to Kṛṣṇa Dvaipāyana.

14.71.9 Then Vyāsa of great splendour said to the king, the son of Dharma: "At the proper time and in fitting manner we are ready for your consecration.

14.71.10 Let the sacrificial ladle and the bundle of grass be of gold, O Kaurava, and whatever else there may be fit for the rite, let that be made of gold.

14.71.11 And let the horse be released today upon the earth in due order, and let it roam well-guarded according to the scriptures, O Yudhiṣṭhira."

14.71.12 Yudhiṣṭhira said: "This horse, O brāhmaṇa, has been released by me; it shall roam this earth at its will. Therein let provision be made.

14.71.13 Who should guard the horse as it wanders the earth, moving at its own pleasure—of this, O sage, your honour should speak."

14.71.14 Vaiśaṃpāyana said: Thus addressed, O lord of kings, Kṛṣṇa Dvaipāyana replied: "He who is younger than Bhīmasena, the foremost of all bowmen,

14.71.15 victorious, enduring, and bold—he shall guard it; for he is able to conquer the earth, he who made an end of the Nivātakavacas.

14.71.16 In him are the celestial weapons, and a celestial frame likewise, a celestial bow and two quivers; he shall follow after it.

14.71.17 For he is skilled in dharma and in profit, accomplished in all learning; according to the scriptures, O best of kings, he shall cause your horse to roam.

14.71.18 The mighty-armed prince, dark of hue and lotus-eyed, the heroic father of Abhimanyu—he shall follow after it."

14.71.19 "Bhīmasena too, the splendid son of Kuntī of boundless valour, is able to guard the kingdom, and Nakula as well, O lord of the people.

14.71.20 And Sahadeva, O Kaurava, the wise and greatly renowned, shall duly order the whole management of the household."

14.71.21 All that, spoken in due form, the upholder of the Kuru line carried out, and he charged Phalguna with the matter of the horse.

14.71.22 Yudhiṣṭhira said: "Come, Arjuna; by you, O hero, let this horse be guarded; for you are worthy to protect it, and no other man whatsoever.

14.71.23 And those kings who may come forth against you, O mighty-armed—so act that there be no strife with them, O sinless one.

14.71.24 And this sacrifice of mine should be made known by you everywhere to the kings, O mighty-armed: 'Let them come at the appointed time.'"

14.71.25 Having so spoken, the righteous one appointed his brother the ambidextrous archer—and Bhīma and Nakula—to the guarding of the city.

14.71.26 And to the management of the household he appointed Sahadeva, the lord of warriors, after Yudhiṣṭhira had taken leave of King Dhṛtarāṣṭra.

14.72.1 Vaiśaṃpāyana said: When the time of consecration had come, those most eminent priests duly consecrated the king for the horse sacrifice.

14.72.2 Having performed the binding of the victims and being consecrated, the son of Pāṇḍu, the righteous king of great splendour, shone forth together with his priests.

14.72.3 And the horse, for the sake of the horse sacrifice, was released according to the rule of scripture by the expounder of Brahman himself, by Vyāsa of immeasurable splendour.

14.72.4 That king, the son of Dharma, being consecrated, shone forth then, O king, garlanded with gold and golden-collared, blazing like fire.

14.72.5 Clad in a black antelope-skin, staff in hand, robed in linen, the radiant son of Dharma shone forth still more, like Prajāpati at the sacrifice.

14.72.6 And so too all his priests were of like attire, O lord of the people; and Arjuna likewise was like blazing fire.

14.72.7 Dhanaṃjaya of the white horses followed after that black-spotted steed, in due form, O guardian of the earth, at the command of the righteous king.

14.72.8 Brandishing the Gāṇḍīva, O king, with leathern guard upon his fingers bound, he followed that horse, joined with gladness, O guardian of the earth.

14.72.9 Then, O king, the whole city, down to the children, came forth, O lord, eager to behold the best of the Kurus, Dhanaṃjaya, as he was setting out.

14.72.10 From the press of them one against another there arose a kind of heat, as they longed to see both that horse and the follower of the horse.

14.72.11 Then a clamour arose, O great king, filling the ten quarters, from the men gazing upon the son of Kuntī, Dhanaṃjaya.

14.72.12 "There goes the son of Kuntī, and there the radiant steed which the mighty-armed one follows, his hand upon his peerless bow!"

14.72.13 Thus did the victorious one of noble mind hear the words of those who spoke: "Blessing be upon you; go unharmed and come again!" O Bhārata.

14.72.14 And yet others, O lord of men, the men said these words: "We cannot see him in the crush; only this bow can be seen.

14.72.15 For this is the famed Gāṇḍīva bow of terrible roar. May he go in safety along a road unharmed and free from all fear; we shall behold him again upon his return"—thus too they spoke.

14.72.16 Such, O bull of the Bhāratas, were the sweet words of the men and women, spoken again and again, that he heard.

14.72.17 And a disciple of Yājñavalkya, skilled in the rites of sacrifice and versed to the end of the Vedas, set out together with the Pārtha to perform the propitiatory ceremonies.

14.72.18 And many Brāhmaṇas, O guardian of the earth, masters of the Vedas, followed that great-souled one, as did Kṣatriyas and Vaiśyas too.

14.72.19 O great king, O most excellent one, that horse roamed over the earth conquered by the Pāṇḍavas through the might of their weapons, wandering at will as ordained.

14.72.20 The battles that befell the Pāṇḍava there—those I shall recount to you, O hero, wondrous and great as they were.

14.72.21 That horse, O king, O subduer of foes, ranged over the earth keeping it to its right, moving first toward the north—mark this, O guardian of the earth.

14.72.22 Trampling down the kingdoms of the rulers of the earth, that finest of horses slowly made his circuit, and with him the great chariot-warrior of the white steeds.

14.72.23 There was no numbering then, O great king, of the kings by the ten thousands—the Kṣatriyas whose kinsmen had been slain—who joined battle there.

14.72.24 There were Kirātas of monstrous shape, O king, many bearers of sword and bow, and Mlecchas of various kinds besides, men formerly cut down in battle.

14.72.25 And noble rulers of the earth, their men and mounts full of joy, many of them maddened for war, came together to fight the son of Pāṇḍu.

14.72.26 Thus, O guardian of the earth, battles took place here and there between Arjuna and the rulers of the earth dwelling in various lands.

14.72.27 Those great battles, O king, sorely fought out on both sides—those of the son of Kuntī I shall recount to you, O sinless one.

14.73.1 Vaiśaṃpāyana said: A battle befell the Diademed one with the Trigartas, who had nursed their enmity—men renowned as great chariot-warriors, the sons and grandsons of the slain.

14.73.2 Learning that the excellent sacrificial horse had arrived at the border of their realm, those heroes, clad in mail, then surrounded it.

14.73.3 Mounted on chariots drawn by fine, well-caparisoned steeds, their quivers bound on, they encircled the horse, O king, and set about to seize it.

14.73.4 Then the Diademed one, that subduer of foes, perceiving what those kings intended to do, restrained those heroes with conciliatory words.

14.73.5 Disregarding him, they all then struck at him with arrows; but the Diademed one held back those who were enveloped in darkness and dust.

14.73.6 And then Jiṣṇu spoke, as if laughing, O Bhārata: "Turn back, you who know not righteousness; your life itself is the better course for you."

14.73.7 For that hero, as he was about to set out, had been enjoined by the King of Righteousness: "O Pārtha, those rulers whose kinsmen have been slain are not to be killed."

14.73.8 He, then, recalling that word of the wise King of Righteousness, said to them, "Turn back"; yet they did not turn back.

14.73.9 Then Dhanaṃjaya, enmeshing in battle the king of the Trigartas, Sūryavarman, in a net of arrows, laughed aloud.

14.73.10 Then they, filling all the quarters with the rumble of their chariots and the clatter of hooves and wheel-rims, rushed upon Dhanaṃjaya.

14.73.11 Then Sūryavarman loosed hundreds of straight-jointed arrows at the Pārtha, O lord of kings, displaying the lightness of his hand.

14.73.12 And likewise the other mighty archers who were his followers, seeking the death of Dhanaṃjaya, poured forth showers of arrows.

14.73.13 With many arrows shot from his bowstring the Pāṇḍava cut down those very many shafts, O king, and they fell upon the ground.

14.73.14 But the fiery Ketuvarman, that king's younger brother, a youth, fought for his brother's sake against the great-souled Pāṇḍava.

14.73.15 Seeing Ketuvarman bearing down upon him in battle, Bībhatsu, the slayer of hostile heroes, struck him with sharp arrows.

14.73.16 When Ketuvarman was struck down, the great chariot-warrior Dhṛtavarman, swiftly wheeling round with his chariot, covered Jiṣṇu with arrows.

14.73.17 Beholding the swiftness of the young Dhṛtavarman, the mighty and greatly fiery Guḍākeśa was exceedingly pleased.

14.73.18 The son of the chastiser of Pāka could not see him nocking nor drawing, but only ever saw him scattering arrows.

14.73.19 He honored Dhṛtavarman in that battle in his mind, and for a moment took delight in him in the fray.

14.73.20 That youth, wrathful as a serpent, the Kuru hero, as if smiling and out of fondness, O great king, did not deprive of his life.

14.73.21 Thus spared by the Pārtha of boundless might, Dhṛtavarman then loosed a sharp arrow at Vijaya.

14.73.22 Pierced sorely by it in the hand even as he was swiftly shooting, Vijaya let the Gāṇḍīva slip from his pain, and it fell upon the ground.

14.73.23 As the bow fell from the hand of Savyasācin, O lord, its form was like that of Indra's weapon, O best of the Bhāratas.

14.73.24 When that divine great bow had fallen, O king, Dhṛtavarman laughed aloud a ringing laugh in that great battle.

14.73.25 Then Jiṣṇu, filled with fury, wiped the blood from his hand, took up that divine bow, and rained down a shower of arrows.

14.73.26 Then a tumultuous uproar arose, touching the heavens, of beings of every kind who exceedingly praised that deed.

14.73.27 Then, beholding Jiṣṇu wrathful, like Yama the all-ending Death, the Trigarta warriors swiftly surrounded him.

14.73.28 Rushing in to rescue Dhṛtavarman, they then hemmed Guḍākeśa about; thereupon Dhanaṃjaya grew wrathful.

14.73.29 Then he swiftly slew eighteen of their warriors with sharp iron arrows like the thunderbolt of great Indra.

14.73.30 Seeing them broken, Dhanaṃjaya in haste struck them with arrows shaped like venomous serpents, laughing aloud.

14.73.31 All those great Trigarta chariot-warriors, their spirits broken and tormented by Dhanaṃjaya's arrows, fled in all directions.

14.73.32 They said to that tiger among men, the destroyer of the sworn warriors: "We are all your servants, and all of us are subject to your will."

14.73.33 "Command us, O Pārtha—we stand here humbled as your servants; we shall do all that pleases you, O delight of the Kurus."

14.73.34 Hearing this their word, he then said to them all: "Guard your lives, O kings; let my command be accepted."

14.74.1 Vaiśaṃpāyana said: Then, coming to Prāgjyotiṣa, that excellent horse roamed about, and the son of Bhagadatta, fierce in battle, came forth there.

14.74.2 As the horse of the son of Pāṇḍu reached the border of his realm, King Vajradatta, O best of the Bhāratas, gave battle.

14.74.3 Sallying forth from the city, that king, the son of Bhagadatta, drove off the approaching horse and turned back toward the city.

14.74.4 Marking this, the mighty-armed bull of the Kurus, swiftly twanging the Gāṇḍīva, at once rushed upon him.

14.74.5 Then, stupefied by the shafts loosed from the Gāṇḍīva, that king of a hero released the horse and rushed instead upon the Pārtha.

14.74.6 Entering the city again, that best of kings, clad in mail and mounted upon a noble elephant, came forth in his eagerness for battle.

14.74.7 With a white parasol held above his head and a white yak-tail fan waving over him, that great chariot-warrior came on.

14.74.8 Then, drawing near to the Pārtha, that great chariot-warrior of the Pāṇḍavas, he challenged the Kaurava to combat, out of youth and folly.

14.74.9 Wrathful, he then drove his elephant—huge as a mountain, its temples and cheeks streaming with rut—against him of the white steeds.

14.74.10 That elephant, pouring forth rut like a raining cloud, a vanquisher of hostile elephants, trained for war according to the science, able to withstand a triple onset and maddened for battle—

14.74.11 That mighty elephant, urged on by that king with the goad, appeared as if about to spring up into the sky.

14.74.12 Seeing it bearing down upon him, the wrathful Dhanaṃjaya, O king, standing on the ground, fought against him who rode upon the elephant, O Bhārata.

14.74.13 But Vajradatta, full of fury, swiftly loosed at Dhanaṃjaya javelins like fire, hurtling like locusts.

14.74.14 Arjuna, with arrows sped from the Gāṇḍīva—those that fly through the air—cut them apart, two and threefold, in the very sky before they reached him.

14.74.15 Seeing his javelins thus cut to pieces, the son of Bhagadatta swiftly hurled at the Pāṇḍava arrows that flew unhindered.

14.74.16 Then Arjuna, more swiftly still and full of wrath, sped against the son of Bhagadatta arrows with golden feathers that flew straight on.

14.74.17 Pierced by them, the greatly fiery Vajradatta, struck hard in that great battle, fell to the earth; yet his consciousness did not forsake him.

14.74.18 Then, mounting his noble elephant once more in the battle, calm and seeking victory, he drove it against Vijaya.

14.74.19 Then Jiṣṇu, full of wrath, sped at him arrows like venomous serpents let loose, blazing as flames of fire.

14.74.20 That great elephant, pierced by them and streaming with blood, then shone like the Himālaya, lord of mountains, with its many cascades.

14.75.1 Vaiśaṃpāyana said: Thus for three nights did that battle last, O bull of the Bhāratas, between Arjuna and that king, as once between Vṛtra and the Performer of a Hundred Sacrifices.

14.75.2 Then on the fourth day the mighty Vajradatta laughed aloud a ringing laugh and spoke these words:

14.75.3 "Arjuna, Arjuna, stand fast! You shall not escape me alive. Having slain you, I shall make the water-offering to my father according to rule."

14.75.4 "By you was my aged father Bhagadatta, the friend of your father, slain—an old man worthy of honor; now do battle with me, who am but a child."

14.75.5 Having spoken thus, the wrathful King Vajradatta, O Kaurava, drove his elephant against the Pāṇḍava.

14.75.6 That lordly elephant, driven on by the sagacious Vajradatta, rushed upon the Pāṇḍava as if about to spring into the sky.

14.75.7 With the spray flung from the tip of its trunk it drenched Phalguna, O great king, as a dark cloud drenches a mountain.

14.75.8 Driven on by that king, the elephant, roaring again and again like a cloud, with the trumpeting blare of its mouth charged upon Phalguna.

14.75.9 That lordly elephant, as if dancing, urged on by Vajradatta, swiftly closed, O king, with the great chariot-warrior of the Kauravas.

14.75.10 Seeing the elephant of Vajradatta bearing down upon him, the strong slayer of foes, relying on the Gāṇḍīva, did not waver.

14.75.11 And the Pāṇḍava grew exceedingly wrathful at that king, recalling the hindrance to his task and the old enmity, O Bhārata.

14.75.12 Then the wrathful Pāṇḍava held back that elephant with a net of arrows, as the shore holds back the abode of the crocodiles.

14.75.13 That noble elephant, checked by the might of Arjuna, stood still, its body bristling with arrows like a porcupine with its quills.

14.75.14 Seeing his elephant checked, the king, the son of Bhagadatta, frenzied with rage, let fly sharp arrows at Arjuna.

14.75.15 But Arjuna, O great king, with arrows that shattered other arrows warded off those shafts hurled at him; and it seemed a thing of wonder.

14.75.16 Then once more, exceedingly enraged, the king who ruled Prāgjyotiṣa sent forth a mighty lord of elephants, swift as the rushing wind.

14.75.17 Seeing it bearing down upon him, the mighty son of the chastiser of Pāka loosed against the elephant an iron shaft that blazed like fire.

14.75.18 Struck hard by it in a vital part, O king, that elephant fell suddenly to the earth like a mountain shattered by the thunderbolt.

14.75.19 As it fell, that elephant, smitten by Dhanaṃjaya's arrow, shone like a great mountain crushed by the thunderbolt sinking into the earth.

14.75.20 When that elephant of Vajradatta had fallen, the son of Pāṇḍu said to the king who had come down to the ground, "You need have no fear."

14.75.21 For the mighty-spirited Yudhiṣṭhira had said to me as I set out, "Those kings, Dhanaṃjaya, are by no means to be slain by you."

14.75.22 "Let all this be ended here, O tiger among men, with only this much done; nor, Dhanaṃjaya, are the warriors to be slain by you in battle."

14.75.23 "And the kings are to be told, together with all their friends: 'Let Yudhiṣṭhira's horse-sacrifice be witnessed by you.'"

14.75.24 Having heard these words of my brother, I do not slay you, O lord of men. Rise; you have nothing to fear; go in safety, O king.

14.75.25 Come, O great king, when the coming full moon of Caitra is at hand; then will be held the horse-sacrifice of the wise King of Righteousness.

14.75.26 Thus addressed, that king, the son of Bhagadatta, then said, "So be it," vanquished as he was by the son of Pāṇḍu.

14.76.1 Vaiśaṃpāyana said: Then a battle arose for the diademed one with the men of Sindhu, O great king, with those left alive from the slaughter and with the sons of the slain.

14.76.2 Hearing that he of the white steeds had entered their realm, those kings, unable to brook it, marched out against the bull of the Pāṇḍavas.

14.76.3 And those men like venom, having seized that horse at the border of their realm, felt no fear of Pārtha, who came close after Bhīmasena.

14.76.4 From no great distance they came upon Bībhatsu, bow in hand, standing on foot near the sacrificial horse.

14.76.5 Then those kings of great valor, those tigers among men, eager for victory and humiliated before in battle, surrounded him.

14.76.6 Proclaiming their names, their lineages, and their manifold deeds, they then covered Pārtha with showers of arrows.

14.76.7 Pouring forth keen arrows able to turn back the lordliest of elephants, longing for victory in battle, they hemmed in the son of Kuntī.

14.76.8 Without reckoning that hero of terrible deeds in war, all those heroes, mounted on their chariots, fought against him who stood on foot.

14.76.9 They struck at that hero, the destroyer of the Nivātakavacas, the slayer of the Saṃśaptakas and the killer of the lord of Sindhu.

14.76.10 Then with a thousand chariots and ten thousand horses they penned in the son of Kuntī as in an enclosure and, full of joy, gave him battle.

14.76.11 Those heroes remembered the slaying of the wise king of Sindhu, of Jayadratha, O Kaurava, in battle by Savyasācin.

14.76.12 Then all of them, like rain-clouds, let loose a downpour of arrows; covered by them, Pārtha shone like the sun amid the clouds.

14.76.13 Wholly veiled in arrows, that bull of the Pāṇḍavas appeared, O Bhārata, like a bird moving within a cage.

14.76.14 Then, as the son of Kuntī was sore pressed by arrows, the whole triple world cried out in dismay, O king, and the sun grew red with dust.

14.76.15 Then there blew, O great king, a wind that made the hair stand on end, and Rāhu swallowed the sun and the moon at one and the same time.

14.76.16 And meteors, scattering in every direction, struck the sun, and there came a trembling, O king, upon the great mountain Kailāsa.

14.76.17 The seven seers, seized with fear, and the divine seers too, full of grief and sorrow, shed scalding tears.

14.76.18 And the hare swiftly broke through the orb of the moon and fell, turned upside down, O king, in that portent of disaster.

14.76.19 Clouds the dusky color of an ass, bearing the rainbow and the lightning, covered the sky and rained down flesh and blood.

14.76.20 Such were the omens then, when the hero was enveloped in showers of arrows; in this world, O best of the Bhāratas, it seemed a thing of wonder.

14.76.21 As he was covered on every side by that net of arrows, through a swoon the Gāṇḍīva and the quiver fell from his hand.

14.76.22 When he had fallen into that swoon, the men of Sindhu swiftly loosed a yet greater net of arrows upon the great warrior, his strength fled from him.

14.76.23 Then, knowing Pārtha sunk in a swoon, all the dwellers of heaven, their minds dismayed, busied themselves to bring him back to himself.

14.76.24 Then all the divine seers, and the seven seers as well, and the Brahman-seers murmured prayers for the victory of the wise Pārtha.

14.76.25 Then, when Pārtha's energy had been kindled anew by the gods, O king, the wise master of the highest weapons stood firm as a mountain in the fight.

14.76.26 Then the joy of the Kurus drew his divine bow, and there arose from it a great sound, again and again, like that of an engine.

14.76.27 Then that mighty Pārtha rained down showers of arrows from his bow upon the foe, as the lord of the gods rains down his rains.

14.76.28 Then all those warriors of Sindhu, kings and all, strewn over with arrows, were no longer to be seen, like fires covered with locusts.

14.76.29 At the sound of his bow the men of Sindhu trembled, and tormented by fear they fled; afflicted with sorrow they shed tears, and some sank down as if asleep.

14.76.30 And the mighty best of men, ranging on every side like a whirling circle of firebrands, O king, overwhelmed them all with nets of arrows.

14.76.31 That slayer of foes loosed in every quarter that net of shafts, like an enchantment, as the great Indra wields the thunderbolt.

14.76.32 Having rent the army that was like a mass of clouds, that best of the Kurus, radiant as the sun, shone like the maker of day in autumn.

14.77.1 Vaiśaṃpāyana said: Then the heroic bearer of the Gāṇḍīva, standing ready for battle, shone unassailable in the fight like the immovable Himālaya.

14.77.2 Then those warriors of Sindhu once more took their stand, and in great fury loosed their showers of arrows, O Bhārata.

14.77.3 Overpowering them as they stood arrayed once more, the son of Kuntī of great valor then spoke to those bent on death in gentle words.

14.77.4 "Fight with all your might, and strive to slay me; do all your tasks, for a great peril has come upon you."

14.77.5 "Lo, I shall fight you all, warding off your snare of arrows; stand firm, your minds set on battle—I shall humble your pride."

14.77.6 Having said this much in wrath, the Kuru bearer of the Gāṇḍīva then, O Bhārata, called to mind the words of his eldest brother.

14.77.7 "The kṣatriyas eager for victory are not to be slain in battle, dear one, but only conquered"—so had it been told by the great-souled King of Righteousness; and Phalguna, that bull among men, then pondered upon it.

14.77.8 "Thus was I told by the lord of men, 'The kings are not to be slain.' How may that fair word of the King of Righteousness not here be falsified?"

14.77.9 "The kings should not be slain, and yet the king's command should be carried out"—so reflecting, devoted to his brother's pleasure and welfare, that knower of duty then spoke these words to the battle-maddened men of Sindhu.

14.77.10 "The boys and women among you who stand arrayed I shall not slay, nor him who, vanquished in the battle, shall say, 'I am yours.'"

14.77.11 "Hearing this word of mine, do what is good for yourselves; otherwise you shall fall into distress, tormented by me."

14.77.12 Having thus spoken to those heroes, the bull of the Kurus fought on, unhurried and unangered, against those furious men bent on victory.

14.77.13 Then the men of Sindhu loosed hundreds of thousands of arrows with smooth-jointed shafts, O king, upon the bearer of the Gāṇḍīva.

14.77.14 Those cruel shafts, like the venom of serpents, as they flew toward him, Dhanaṃjaya cut down with his sharp arrows even in mid-course.

14.77.15 And having cut down those swift shafts, heron-feathered and whetted on stone, he pierced each man with ten arrows in the battle.

14.77.16 Then, remembering the slain Jayadratha, the kings of Sindhu once more hurled javelins and lances at Dhanaṃjaya.

14.77.17 The diademed and high-minded one made their purpose vain; cutting them all down in mid-course, the son of Pāṇḍu shouted aloud in joy.

14.77.18 And likewise, as those warriors greedy for victory rushed upon him, he struck off their heads with smooth-jointed broad-headed shafts.

14.77.19 And of those who fled, and ran again, and turned back once more, there arose a sound like that of the great ocean at the full.

14.77.20 Though they were being slain by Pārtha of measureless energy, they gave battle to Arjuna according to their strength and according to their zeal.

14.77.21 Then most of them, their mounts and soldiers worn out, were robbed of their senses by Phalguna in the fight with his smooth-jointed arrows.

14.77.22 Knowing them all spent, Duḥśalā, daughter of Dhṛtarāṣṭra, then taking up a boy, her grandson, set out by chariot—the heroic, guiltless son of Suratha.

14.77.23 For the sake of peace among all the warriors she approached the son of Pāṇḍu; and coming up to Dhanaṃjaya she then uttered a cry of grief, and the mighty Dhanaṃjaya, seeing her, laid down his bow.

14.77.24 His bow laid aside, Pārtha then duly greeted his sister and said, "What shall I do?"; and she spoke these words to him.

14.77.25 "This child, O best of the Bhāratas, is the son of your sister's son; he salutes you, O hero. Behold him, O bull among men."

14.77.26 Thus addressed, Arjuna then asked after the child's father, "Where is he?"; and thereupon, O king, Duḥśalā spoke these words.

14.77.27 "Consumed with grief for his own father and stricken with despair, this child's father met his death, O hero; hear from me how that befell."

14.77.28 "Having heard before that his father had been slain in battle by you, O sinless one, and learning that you had come, following the horse, to do battle, stricken with grief at his father's death, he gave up his life, O Dhanaṃjaya."

14.77.29 "Merely on hearing your name, 'Bībhatsu has come,' O sinless one, stricken with despair my son fell to the earth and died."

14.77.30 "Seeing him fallen, O lord, I took up this son of his and have come to you today, seeking refuge."

14.77.31 Having so spoken, the daughter of Dhṛtarāṣṭra uttered a cry of grief, and, herself wretched, she addressed Pārtha, who stood downcast with his face bowed low.

14.77.32 "Look upon me, your sister, and upon this son of your sister's son; you should show me compassion, O knower of duty, O pride of the Kurus, forgetting the king of the Kurus and that fool Jayadratha."

14.77.33 "As Parīkṣit, slayer of hostile heroes, was born of Abhimanyu, so was this grandson of mine born of Suratha, O mighty-armed one."

14.77.34 "Taking him up, O tiger among men, I have come into your presence for the sake of peace among all the warriors; and hear this my word."

14.77.35 "This little grandson of that fool has come, O mighty-armed one; therefore you ought to show favor to this child."

14.77.36 "With his head bowed in entreaty, together with me, O subduer of foes, he begs of you, O mighty-armed one: make peace, O Dhanaṃjaya."

14.77.37 O Pārtha, show grace to this child, whose kinsmen are slain and who knows little of these matters; O knower of dharma, do not yield to the sway of wrath.

14.77.38 Forgetting that his grandfather was ignoble, cruel, and a grievous wrongdoer, you ought to grant him your grace.

14.77.39 As Duḥśalā spoke thus piteously, Dhanaṃjaya, remembering the lady Gāndhārī and king Dhṛtarāṣṭra, stricken with grief and sorrow, spoke, reviling the warrior's code.

14.77.40 "Cursed be that base Duryodhana, greedy for the kingdom and full of pride, for whose sake all our kinsmen were brought by me to the abode of Yama."

14.77.41 Having spoken thus and uttered many soothing words, the Victor showed his grace; and embracing her with affection, he sent her back to her home.

14.77.42 And Duḥśalā too, of fair face, having held back those warriors from the great battle and honored Pārtha, set out toward her home.

14.77.43 Then, having vanquished the warriors of Sindhu, that bull among men once more followed after the horse that roamed at will.

14.77.44 The hero followed the sacrificial horse duly, O lord of peoples, as the God of gods, bearer of the Pināka, follows the deer-star across the sky.

14.77.45 And that steed, roaming as it pleased through one land after another at its ease and according to its desire, increased the glory of Pārtha's deeds.

14.77.46 Thus wandering by stages, O bull of the Bhāratas, that horse, accompanied by the Pāṇḍava, came to the realm of the lord of Maṇipūra.

14.78.1 Vaiśaṃpāyana said: When king Babhruvāhana heard that his heroic father had come, the noble one went forth in humility, with Brāhmaṇas bearing the offering of welcome before him.

14.78.2 But the wise Dhanaṃjaya, mindful of the warrior's code, did not welcome the lord of Maṇipūra who had thus come to meet him.

14.78.3 And the righteous Phalguna, filled with anger, then said to him: "This conduct of yours is not fitting; you stand outside the duty of a Kṣatriya."

14.78.4 "This sacrificial horse of Yudhiṣṭhira, guarded by me, has come to the border of your realm; why then, my son, do you not give me battle?"

14.78.5 "Shame upon you, dull-witted and unskilled in the warrior's code, who, when I have come for battle, would receive me with mere words of peace!"

14.78.6 "No purpose of manhood is served by your living here, you who, like a woman, would meet me with conciliation when I have come arrayed for battle."

14.78.7 "Had I come to you with weapons laid aside, O most foolish one, then this conduct of yours would be fitting, O basest of men."

14.78.8 When the serpent's daughter Ulūpī learned that he had been thus addressed by her husband, unable to bear it, she split the earth and came up to him.

14.78.9 She then beheld her son, brooding with downcast face, rebuked again and again by her husband who sought combat, O lord.

14.78.10 Then Ulūpī, the serpent's daughter, fair in every limb and skilled in the warrior's code, approached him and spoke these words:

14.78.11 "Know me to be Ulūpī, your mother, daughter of the serpents. Do as I say, my son, and yours shall be the highest dharma."

14.78.12 "Fight with this Dhanaṃjaya, best of the Kurus, O subduer of foes; for thus, beyond doubt, will he be pleased with you."

14.78.13 Thus roused by his mother, that king Babhruvāhana of great splendor set his mind upon battle, O bull of the Bhāratas.

14.78.14 Donning golden armor and a radiant helmet, crowded about with a hundred quivers, he mounted his great chariot.

14.78.15 The wise one mounted that chariot furnished with every appurtenance, yoked with horses swift as thought, with fine wheels and fittings, adorned with golden trappings.

14.78.16 Raising aloft his highly honored banner bearing a golden lion, that king Babhruvāhana set forth against Pārtha.

14.78.17 Then the hero, approaching the sacrificial horse guarded by Pārtha, had it seized by men skilled in the handling of horses.

14.78.18 Seeing the steed seized, Dhanaṃjaya was glad at heart; and standing on the ground, he confronted his son, who stood in his chariot, in battle.

14.78.19 Then that king tormented the hero with showers of arrows by the thousand, keen and like the venom of serpents.

14.78.20 A matchless battle arose between the two, father and son, like the war of gods and Asuras, both of them delighting in it.

14.78.21 With a smile, the tiger among men Babhruvāhana pierced the Diademed One with a smooth-jointed arrow in the region of the collarbone.

14.78.22 The arrow, feathered shaft and all, sank in as a serpent enters an anthill; and piercing through the son of Kuntī, it entered the earth.

14.78.23 Sorely pained, the wise one, leaning upon his excellent bow, gathered up his divine energy and stood as though lifeless to behold.

14.78.24 Then, recovering his senses, that bull among men, the son of Śakra, praising his son, spoke these words, O lord of the earth:

14.78.25 "Well done, well done, O mighty-armed son of Citrāṅgadā! Seeing this deed worthy of your lineage, I am pleased with you, my child."

14.78.26 "I now loose my arrows upon you, my son; stand firm in the fight!" So saying, the slayer of foes rained down iron shafts upon him.

14.78.27 Those shafts loosed from the Gāṇḍīva, bright as thunderbolt and lightning, the king cut every one of them with his own iron arrows, each into three.

14.78.28 With his divine arrows Pārtha struck down from his chariot his banner, adorned with gold and shaped like a golden palmyra, with a razor-edged shaft.

14.78.29 And the bull of the Pāṇḍavas, with a smile, slew the king's horses, huge of body and of great speed and might, leaving them lifeless.

14.78.30 Swiftly descending from his chariot, the king in utmost fury fought his father the Pāṇḍava on foot, out of wrath.

14.78.31 Greatly delighted at his son's valor, the bull of the Pāṇḍavas, the son of the wielder of the thunderbolt, did not press his son too hard.

14.78.32 Though hard pressed, the mighty Babhruvāhana, finding his father turned aside, once more tormented him with arrows shaped like venomous serpents.

14.78.33 Then, out of boyish impetuosity, the mighty Babhruvāhana pierced his father in the breast with a keen, well-feathered, winged shaft.

14.78.34 That arrow, blazing with energy like flaming fire, entered the Pāṇḍava, O king, piercing a vital part and causing terrible pain.

14.78.35 Thus most grievously wounded by his son, the joy of the Kurus, Dhanaṃjaya, overcome by a swoon, then sank to the earth, O king.

14.78.36 When that hero, the foremost bearer of the Kaurava burden, had fallen, the son of Citrāṅgadā too at once swooned away.

14.78.37 Worn out by his exertions in the fight, and seeing his father slain, and himself sorely wounded before by Arjuna's floods of arrows, that king swooned.

14.78.38 Seeing her husband slain and her son fallen upon the ground, Citrāṅgadā, stricken with terror, entered the field of battle.

14.78.39 Her heart consumed with grief, weeping, the fair mother of the lord of Maṇipūra then beheld her slain husband.

14.79.1 Vaiśaṃpāyana said: Then the timid, lotus-eyed lady, lamenting in many ways, swooned from grief; unassailable as she was, she fell upon the ground.

14.79.2 And regaining her senses, that lady of divine form, beholding Ulūpī the serpent's daughter, spoke these words:

14.79.3 "Ulūpī, behold my husband, the victor in battle, lying slain in the field — slain for your sake by my son, a mere boy!"

14.79.4 "Are you not, O noble one, a knower of dharma, and devoted to your husband? Yet for your sake this lord has fallen, your husband slain in battle."

14.79.5 "But if Dhanaṃjaya has wholly wronged you this day — forgive him, I beseech you; bring Dhanaṃjaya back to life!"

14.79.6 "Are you not, O noble and fair one, a knower of dharma, renowned through the three worlds — that, having caused your husband to be slain here by my son, you do not grieve?"

14.79.7 "I do not grieve for my slain son, O daughter of the serpents; it is my husband alone I grieve for, to whom this hospitality has been shown."

14.79.8 Having so spoken to the lady Ulūpī, the serpent's daughter, the illustrious one then went up to her husband and said this:

14.79.9 "Arise, O beloved, you who would do the will of the chief of the Kurus! O mighty-armed one, this horse of yours has been released by me."

14.79.10 "Surely, O hero, this sacrificial horse of the King of Dharma was to be followed by you; why then do you lie upon the bare earth?"

14.79.11 "Upon you, O joy of the Kurus, depend the lives of the Kurus; why then have you, the giver of life to others, yourself given up your life?"

14.79.12 "Ulūpī, look well upon my husband slain in battle! Having spurred on this boy, my son, and caused him to slay his father, do you not grieve?"

14.79.13 "Let this boy sleep on, if he must, gone to the path of the dead upon the ground; but let the red-eyed, thick-haired Vijaya live again — that is well."

14.79.14 "It is no fault in men, O fair one, to have many wives; but for women this would be a fault. Let no such thought be yours."

14.79.15 "This friendship between us was made by the Creator, eternal and imperishable. Acknowledge this friendship; let our union be true and abiding for you."

14.79.16 "If, having caused this husband of mine to be slain by my son, you do not show him to me alive this very day, I will give up my life."

14.79.17 "I, O timid one, overwhelmed with grief, bereft of husband and son, will here and now sit fasting unto death before your very eyes, beyond all doubt."

14.79.18 Having so spoken to her co-wife, the serpent's daughter, Caitravāhinī then sat down to fast unto death and fell silent, O lord of men.

14.80.1 Vaiśaṃpāyana said: Having lamented thus and fallen silent, the lady, clasping her husband's feet, sat down, gazing at her son who still drew breath.

14.80.2 Then, regaining his senses, that king Babhruvāhana, looking upon his mother there on the field of battle, spoke:

14.80.3 "What can be more grievous than this, that my mother, reared in comfort, lies upon the earth beside her fallen hero, her dead husband?"

14.80.4 "She gazes upon him, the slayer of foes in battle, the best of all bearers of arms, struck down by me in combat. Hard indeed it is to die!"

14.80.5 "Ah, how firm is this lady's heart, that it does not break asunder as she gazes upon her slain husband, broad-chested and mighty-armed!"

14.80.6 "Hard, I think, is it for a man to die before his appointed hour has come — since neither I nor my mother is parted from life."

14.80.7 "Alas, look! The golden ornament from the breast of the Kuru hero, slain here by me his son, lies cast away upon the ground."

14.80.8 "Ho, Brāhmaṇas, behold my heroic father lying upon the earth, upon the hero's bed, struck down by me his son!"

14.80.9 "Let the Brāhmaṇas appointed as keepers of the horse for the chief of the Kurus now perform the rite of expiation for him whom I have slain this day in battle."

14.80.10 "And let the Brāhmaṇas prescribe what penance is now to be mine — cruel and sinful as I am, the slayer of my own father on the field of battle."

14.80.11 "For me, most cruel one, having this day slain my father, a hard penance of twelve years, clad in this hide,"

14.80.12 "and eating from the very skull of this my father — no other expiation is there for me, having slain my father this day."

14.80.13 "Behold, O daughter of the foremost of serpents, your husband slain by me! A pleasing thing have I done for you this day, by slaying Arjuna in battle."

14.80.14 So I too shall this day go the way my father has gone; I cannot, fair one, hold up my own self by my own strength.

14.80.15 When I am dead, mother, and likewise the bearer of the Gāṇḍīva, may you be content, O lady; by truth I take hold of my own self.

14.80.16 Having spoken thus, the king, stricken with grief and sorrow, touched water, O great king, and out of anguish uttered these words.

14.80.17 Let all beings hear, both the moving and the unmoving, and you too, mother, O excellent serpent-maiden, that I speak the truth.

14.80.18 If Jaya does not rise up, my father, that bull of the Bhāratas, here on this very field of battle I shall let my body waste away.

14.80.19 For having slain my father there is no atonement for me anywhere; tormented by the killing of my elder, I shall surely descend into hell.

14.80.20 One who slays a heroic Kṣatriya is freed by the gift of a hundred cows; but having slain my father in this way, hard to cross is the atonement for me.

14.80.21 For he was unique, the great-splendored son of Pāṇḍu, Dhanaṃjaya, and my father, righteous of soul; from where can there be atonement for me for his death?

14.80.22 Having spoken thus, O king, the king who was Dhanaṃjaya's son touched water and fell silent, the great-minded one resolved to fast unto death.

14.81.1 Vaiśaṃpāyana said: When the king, the lord of Maṇipūra, had thus sat down to fast unto death, overcome with grief for his father, together with his mother, O scorcher of foes —

14.81.2 Ulūpī then called to mind the life-restoring gem, and it came at once to her, that supreme refuge of the serpents.

14.81.3 Taking it up, O Kauravya, the daughter of the lord of the serpent-kings spoke to the soldiers words that gladdened the heart.

14.81.4 Rise up, do not grieve, my son! This Jiṣṇu was not slain by you; he cannot be conquered by men, nor even by the gods with Vāsava at their head.

14.81.5 It was I who deployed this illusion called Mohinī, this very day, for the sake of pleasing the lord of men, your glorious father.

14.81.6 For this Kaurava, wishing to test your strength, my son — that slayer of enemy heroes — came, O king, to do battle with you in combat.

14.81.7 Therefore, my son, you were urged by me to give battle; do not suspect any sin in yourself, my son, not even the slightest, O lord.

14.81.8 This man is a seer of great splendor, eternal and imperishable; not even Śakra is able to conquer him in battle, my little son.

14.81.9 And this divine gem of mine I have brought, O lord of peoples — the one that ever and again brings back to life the serpent-lords who have died.

14.81.10 Place this upon your father's breast, O lord; then, my son, you shall behold the son of Pāṇḍu restored to life once more.

14.81.11 Thus addressed, he then placed the gem upon the breast of Pārtha, that one of boundless splendor, out of love for his father, he who had done no sin.

14.81.12 When that gem was set in place, O hero, the lord Jiṣṇu was revived; he rose up as if waking from sleep, rubbing his reddened eyes.

14.81.13 Beholding his father risen, the great-souled and wise one restored to consciousness and well, Babhruvāhana saluted him.

14.81.14 When that tiger among men had risen again in all his splendor, O lord, the chastiser of Pāka rained down divine and holy blossoms.

14.81.15 Drums, unstruck, resounded with the voice of thunderclouds, and there arose in the sky a mighty cry of 'Well done! Well done!'

14.81.16 Having risen, the mighty-armed Dhanaṃjaya, now revived, embraced Babhruvāhana and kissed him upon the head.

14.81.17 And he saw not far off his son's mother, wasted with grief, standing together with Ulūpī; then Dhanaṃjaya asked:

14.81.18 What is all this that appears here, this battlefield marked with grief and wonder and joy, O slayer of foes? If you know, tell me.

14.81.19 And why has your mother come to the field of battle, and why has this Ulūpī, daughter of the serpent-king, come hither?

14.81.20 I know that this battle was waged by you at my bidding; but the reason for these women's coming I wish to learn.

14.81.21 Then the lord of Maṇipūra, thus questioned, the wise one, bowed his head in entreaty and said to him: 'Let Ulūpī be asked.'

14.82.1 Arjuna said: What is the purpose of your coming, O delight of the Kaurava line, and likewise that of the mother of the lord of Maṇipūra, here upon the battlefield?

14.82.2 Do you wish well to this king, O serpent's daughter, or to me, you of the restless glances? Do you desire good for us?

14.82.3 I hope, O broad-hipped one of fair appearance, that I have done nothing unwelcome to you in ignorance, nor has this Babhruvāhana.

14.82.4 And I hope that the princess, your co-wife of the line of Citravāhana, the fair-limbed Citrāṅgadā, has in no way given offense.

14.82.5 Then the daughter of the serpent-lord answered him with a smile: Neither have you offended me, nor has King Babhruvāhana, nor this his mother, who stands by me like a servant.

14.82.6 Let it be heard how and why all this was contrived by me; you must not be angry with me — with bowed head I entreat you.

14.82.7 For it was for your sake, O Kauravya, that this was done by me, sinless one; hear it in full, O mighty-armed Dhanaṃjaya.

14.82.8 In the great war of the Bhāratas, the king who was Śaṃtanu's son was slain by you unrighteously, O Pārtha; this is the atonement made for that.

14.82.9 For Bhīṣma was not struck down by you, O hero, while he was fighting; engaged with Śikhaṇḍin, and using him as a shield, you slew him.

14.82.10 Had you given up your life without performing the expiation for that deed, by that sinful act you would surely have fallen into hell.

14.82.11 But this expiation was ordained, which you have received at your son's hands, by the Vasus, O guardian of the earth, and by Gaṅgā, O greatly wise one.

14.82.12 For long ago I heard this, told by the Vasus, when, after King Śaṃtanu's son had been slain, they came to the bank of the Gaṅgā.

14.82.13 Having bathed and gathered at the great river, the Vasu gods then spoke these terrible words, with the consent of Bhāgīrathī:

14.82.14 This Bhīṣma, son of Śaṃtanu, has been slain by Savyasācin while he was not fighting, being engaged with another in the combat, O fair lady.

14.82.15 Therefore, on account of this assault, we too, O fair one, shall lay a curse upon Arjuna — so they said; and she replied, 'So be it.'

14.82.16 Having reported this to my father, I became deeply distressed in all my senses; and he, hearing it, fell into the utmost despair.

14.82.17 But my father went to the Vasus and pleaded for your sake, again and again entreating them; and they spoke this to him:

14.82.18 The young lord of Maṇipūra, O greatly blessed one, his very son, shall fell him to the ground with arrows as he stands in the midst of battle;

14.82.19 when this is done, O serpent-king, he shall be released from the curse. 'Go,' he was told by the Vasus; and he related this to me.

14.82.20 Having heard this, I have freed you from that curse; for not even the king of the gods could defeat you in battle.

14.82.21 The son is held to be one's own self; therefore you were defeated here by him. In this I see no fault — what do you think, O lord?

14.82.22 Thus addressed, Vijaya, his soul now serene, said this: All that you have done, O lady, is most pleasing to me.

14.82.23 Having spoken thus, Jaya then addressed his son, the lord of Maṇipūra, while Citrāṅgadā and the daughter of the Kaurava listened:

14.82.24 Yudhiṣṭhira's horse-sacrifice will take place on the coming full moon of Caitra; come there, O king, with your ministers and together with your mothers.

14.82.25 Thus addressed by Pārtha, that king Babhruvāhana, the wise one, with eyes clouded by tears, said this to his father:

14.82.26 I shall come, O knower of duty, at your command, to the great sacrifice of the horse, to serve the twice-born there.

14.82.27 But to do me a favor, enter your own city together with your two wives, O slayer of foes; let there be no hesitation in you about this.

14.82.28 Having dwelt here at ease in your own dwelling, your wounds healed, O lord, you may again take up the following of the horse, O best of the victorious.

14.82.29 Thus addressed by his son, that one whose banner bore the ape, the son of Kuntī, then smiling spoke to the son of Citrāṅgadā:

14.82.30 You know, O mighty-armed one, how I am bound by my consecration; therefore I shall not enter your city, O wide-eyed one.

14.82.31 This sacrificial steed goes where it will; may it be well with you — I must depart, for no stopping is allowed me.

14.82.32 There, duly honored by him, the son of the chastiser of Pāka, taking leave of his two wives, departed — that best of the Bhāratas.

14.83.1 Vaiśaṃpāyana said: But that horse, having wandered round this earth bounded by the ocean, turned back, O king, heading toward the city named for the elephant.

14.83.2 And the splendid wearer of the diadem, following it back, by chance came then upon the city of Rājagṛha.

14.83.3 As he drew near, the king who was the grandson of Jarāsaṃdha, a hero steadfast in the law of the warrior, summoned him to battle.

14.83.4 Then, issuing from the city, mounted on his chariot, bow and arrows and hand-guard ready, Meghasaṃdhi rushed upon Dhanaṃjaya, who was on foot.

14.83.5 And drawing near to Dhanaṃjaya, the greatly splendid Meghasaṃdhi, out of boyishness, O great king, and not from skill, spoke thus:

14.83.6 Why is this horse being led about as though in the midst of women, O Bhārata? I shall carry this steed off; make your effort to set it free.

14.83.7 If you were not taught submission in battle by my forefathers, I shall show you hospitality; strike, or I shall strike.

14.83.8 Thus addressed, the son of Pāṇḍu answered him with something like a laugh: It is my vow laid down that whoever raises obstruction must be warded off by me.

14.83.9 This was enjoined by my eldest brother, O king, and is surely known to you as well; strike to the best of your power — there is no anger in me.

14.83.10 Thus addressed, the lord of Magadha struck first at the son of Pāṇḍu, scattering thousands of arrows as the thousand-eyed one pours down rains.

14.83.11 Then the heroic bearer of the Gāṇḍīva, with arrows sped from the Gāṇḍīva, rendered those shafts vain without effort, O bull of the Bhāratas.

14.83.12 Having made the flood of his arrows fruitless, he of the ape-banner loosed blazing shafts like serpents with flaming mouths.

14.83.13 Upon the banner, upon the staffs of the pennants, upon the chariot's frame and the horses, and upon the other parts of the car — but not upon the body, nor upon the charioteer.

14.83.14 Being thus spared by Pārtha as to his body, the man of Magadha, taking this for his own valor, kept loosing his arrows at Phalguna.

14.83.15 Then the heroic bearer of the Gāṇḍīva, struck by the Magadhan, shone like a great palāśa tree of spring covered with blossoms.

14.83.16 Not being slain himself, the Magadhan went on striking the bull of the Pāṇḍavas; and by that, O Kauravya, he held his ground in the sight of the world's hero.

14.83.17 But Savyasācin, wrathful, drawing his bow with might, made the horses lifeless and struck off the charioteer's head.

14.83.18 And with a razor-edged arrow he cut apart that great and splendid bow of his, and brought down his hand-guard, his pennant, and his banner.

14.83.19 Shaken, his horses gone, his bow broken, his charioteer slain, that king snatched up his mace and rushed swiftly upon the son of Kuntī.

14.83.20 As he came charging, Arjuna at once cut his gold-adorned mace into many pieces with a host of vulture-feathered shafts.

14.83.21 That mace, shattered into fragments, its jeweled mountings broken loose, fell in a thousand pieces, like a serpent sloughing off its skin.

14.83.22 Chariotless, bowless, stripped now even of his mace—the wise Arjuna, foremost in battle, did not wish to strike him.

14.83.23 Then to him, downcast yet steadfast in the warrior's duty, the hero whose banner bore the ape spoke these gentle words.

14.83.24 "Enough—you have shown the warrior's code in full, my son. Go now. Great is this deed of yours in battle, O king, young as you are."

14.83.25 "Yudhiṣṭhira's command is that kings are not to be slain. By that order you live, O king, though you offended me in the fight."

14.83.26 The Māgadha king, understanding himself thus dismissed and knowing the words to be true, with joined palms paid him honor in return.

14.83.27 Arjuna reassured him and spoke again: "You must come at the next full moon of Caitra, to our king's horse-sacrifice."

14.83.28 Thus addressed, the son of Sahadeva said "So be it," and duly did honor both to the horse and to Phalguna, the best of warriors.

14.83.29 Then once more the maned steed roamed where it pleased, going along the seacoast to the Vaṅgas, the Puṇḍras, and the Keralas.

14.83.30 And there, O king, in place after place, Dhanaṃjaya conquered with his bow Gāṇḍīva the many great hosts of the Mlecchas.

14.84.1 Vaiśaṃpāyana said: Honored by the Māgadha king, O sovereign, the Pāṇḍava of the white steeds turned to the southern quarter and let the horse range on.

14.84.2 Then the strong horse, wandering at its will, turned back and reached the lovely city of the Cedis, called Śuktimatī.

14.84.3 There the mighty hero was honored by Śarabha, son of Śiśupāla, with respect and homage preceded by a token fight.

14.84.4 Honored there, O king, that finest of horses then went on to the Kāśis, the Andhras, the Kosalas, the Kirātas, and the Taṅgaṇas.

14.84.5 There the Pāṇḍava received their homage as was due, and the son of Kuntī turned again and came to the Daśārṇas.

14.84.6 There a mighty lord of the earth named Citrāṅgada gave Vijaya a most terrible battle.

14.84.7 Having brought him too to submission, the diademed bull among men passed into the realm of Ekalavya, king of the Niṣādas.

14.84.8 And Ekalavya's son confronted him then in battle, and he waged with the Niṣādas a fight that made the hair stand on end.

14.84.9 Then the son of Kuntī, unvanquished in battles, the hero conquered him too in combat, risen up to hinder the sacrifice.

14.84.10 Having conquered the son of the Niṣāda, O great king, the offspring of Indra, the chastiser of Pāka, was honored and went on once more toward the southern ocean.

14.84.11 There too the diademed one had battle with the Draviḍas, the Andhras, the fierce Māhiṣakas, and the people of Kollagiri.

14.84.12 Then, following the horse's lead, he went on toward the Surāṣṭras, reached Gokarṇa, and came also to Prabhāsa.

14.84.13 Then the splendid sacrificial horse of the Kuru king reached lovely Dvāravatī, guarded by the heroes of the Vṛṣṇis.

14.84.14 The young princes of the Yādavas, harrying that best of horses, set out against it, but Ugrasena, O king, held them back.

14.84.15 Then the lord of the Vṛṣṇis and Andhakas came forth from the city, together with Vāsudeva, the maternal uncle of the diademed hero.

14.84.16 The two came up to the foremost of the Kurus and stood ready to honor that best of the Bhāratas duly and with affection, with the highest homage; then, taking leave of them, he went on by the way the horse had gone.

14.84.17 Then the horse roamed in turn through the prosperous western country of the sea, and from there it came to the land of the Five Rivers.

14.84.18 And from there, O Kaurava, the horse wandered at its will into the realm of the Gāndhāras, followed all the while by the son of Kuntī.

14.84.19 There the great-souled one had a fearful battle with the king of the Gāndhāras, the son of Śakuni, who pursued the old enmity.

14.85.1 Vaiśaṃpāyana said: The valiant son of Śakuni, great chariot-warrior of the Gāndhāras, advanced against Guḍākeśa, surrounded by a vast army full of elephants, horses, and chariots and garlanded with banners and flags.

14.85.2 Those warriors, unable to bear the slaying of King Śakuni, advanced together upon Pārtha with bows drawn.

14.85.3 To them the righteous and unvanquished Bībhatsu spoke Yudhiṣṭhira's words, but they would not heed his wholesome counsel.

14.85.4 Though restrained by Pārtha with conciliating words, the enraged men surrounded the horse and seized it; thereupon the Pāṇḍava grew wrathful.

14.85.5 Then with flame-tipped razor-shafts loosed from Gāṇḍīva, Arjuna the Pāṇḍava cut off their heads as if with scarcely any effort.

14.85.6 Cut down by Pārtha, they let go the horse in their panic and turned back, O great king, sorely tormented by the rain of arrows.

14.85.7 Though harassed by those Gāndhāras, the lustrous bull of the Pāṇḍavas, marking each man out one by one, sent their heads tumbling down.

14.85.8 As the Gāndhāras were being slain on every side in the fray, that king, the son of Śakuni, moved to check the Pāṇḍava.

14.85.9 To that king as he fought, steadfast in the warrior's duty, Pārtha said: "Kings are not to be slain by me, by the king's command. Enough of fighting, O hero—there is no defeat for you this day."

14.85.10 Thus addressed, he slighted those words, deluded by ignorance, and showered with arrows the one whose deeds equaled Śakra's.

14.85.11 Calmly, with a crescent-headed feathered shaft, Pārtha swept away his helmet, as once he had taken the head of Jayadratha.

14.85.12 Seeing this, all the Gāndhāras were filled with wonder, and they understood that the king had not been slain only because Arjuna so willed.

14.85.13 But the son of the Gāndhāra king, intent upon flight, looked, together with those frightened men, like a small beast among the timid creatures.

14.85.14 As they scattered swiftly about that very field, Pārtha struck off their heads with broad-bladed shafts well-jointed at the bend.

14.85.15 Some did not even feel their upraised arms carried away by the broad arrows loosed from Gāṇḍīva and sped by Pārtha.

14.85.16 Then that host, its men, elephants, and horses thrown into confusion, broke and fled, most of it slain and shattered, wheeling about again and again.

14.85.17 For not one of the foes, struck down before that hero of foremost deeds, could be seen to withstand his mighty arrows.

14.85.18 Then the mother of the Gāndhāra king, led by aged ministers, came forth in fear, bearing before her the choicest offering of welcome.

14.85.19 Composed, she restrained her son, mad with battle-frenzy, and she sought to appease the victorious one of untiring deeds.

14.85.20 The son of Kuntī honored her and then granted his grace, and soothing the son of Śakuni too he spoke thus.

14.85.21 "It does not please me, O mighty-armed slayer of foes, that you set your mind to fight against me; you are a brother to me, O sinless one."

14.85.22 "Remembering my mother Gāndhārī, and for Dhṛtarāṣṭra's sake—by that you live, O king, though your followers are slain."

14.85.23 "Be not thus; let the enmity be quelled; let your mind no longer be of this sort. You must come at the next full moon of Caitra, to our king's horse-sacrifice."

14.86.1 Vaiśaṃpāyana said: Having spoken thus, Pārtha followed the horse that wandered at its will, and then the steed turned back toward the city named for the elephant.

14.86.2 Yudhiṣṭhira learned through a spy that it had turned back, and on hearing that Arjuna was well he was glad at heart.

14.86.3 And hearing of Vijaya's deeds in the realm of the Gāndhāras and in the other lands, the king was greatly pleased.

14.86.4 At that very season the Dharma King Yudhiṣṭhira chose the twelfth day of the fortnight of Māgha and a favorable lunar mansion.

14.86.5 The greatly lustrous, high-minded Kaurava summoned all his brothers together—Bhīma, and Nakula, and Sahadeva.

14.86.6 Then in due time that best of the upholders of dharma, the foremost of speakers, addressing Bhīma of terrible prowess, spoke these words.

14.86.7 "Bhīmasena, your younger brother is coming with the horse, as the men told me who followed in Dhanaṃjaya's track."

14.86.8 "The time has come, and the horse is near at hand; the full moon of Māgha approaches, and but a month remains, O Vṛkodara."

14.86.9 "So let learned Brahmins, masters of the Vedas, be sent forth; for the accomplishment of the horse-sacrifice let them survey a fit ground."

14.86.10 Thus addressed, Bhīma carried out the king's command, rejoicing to hear from his sovereign that Savyasācin was returning.

14.86.11 Then Bhīmasena set out with skilled master-builders, placing at their head Brahmins versed in the rites of sacrifice.

14.86.12 The Kaurava had measured out the sacrificial enclosure according to rule, with its rows of halls and dwellings, its broad streets and turreted gateways.

14.86.13 He had built, duly and adorned with gems and gold, the assembly hall, the queens' pavilion, and beyond it the chamber of the fire-priest.

14.86.14 He set up pillars bright with gold and lofty archways throughout the precincts of the sacrificial site, bestowing pure gold as well.

14.86.15 And the righteous one had inner apartments built, each in its place as was fitting, for the kings dwelling in their various lands.

14.86.16 And for the Brahmins who had gathered from many lands, Bhīma had dwellings built, varied and manifold.

14.86.17 Likewise, O great king, by the sovereign's order Bhīmasena dispatched envoys to the kings of untiring deeds.

14.86.18 To please the lord of the Kurus those best of kings came, bringing many jewels, women, horses, and weapons.

14.86.19 As they settled by the thousands in those encampments, the tumult, like the roaring of the sea, seemed to touch the heavens.

14.86.20 For those who had come, the lotus-eyed king ordered food and drink and couches of more than human splendor.

14.86.21 And for the draught animals the Dharma King ordered manifold stalls, furnished with rice, sugarcane, and milk, O tiger among men.

14.86.22 And at that great sacrifice of the wise Dharma King many bands of sages, expounders of the sacred word, assembled.

14.86.23 And the most eminent of the twice-born who were there, O lord of the earth, gathered together with their disciples, and the Kaurava received them.

14.86.24 And the greatly lustrous Yudhiṣṭhira himself, casting off all pride, accompanied each of them as far as his lodging.

14.86.25 Then the master-builders and the other craftsmen, having completed the whole apparatus of the sacrifice, reported it, O king, to the Dharma King.

14.86.26 Hearing that all had been done faultlessly, the Dharma King, that steadfast sovereign, grew joyful in form together with his brothers.

14.87.1 Vaiśaṃpāyana said: When that sacrifice was under way, eloquent men skilled in reasoning, each eager to outdo the other, propounded many arguments of logic.

14.87.2 The kings beheld that supreme rite of sacrifice, ordered by Bhīma as if it were the very rite of the lord of the gods, O delight of the Kurus.

14.87.3 There they saw archways wrought of gold, and very many couches, seats, and pleasure-halls adorned with jewels.

14.87.4 Pots, platters, cauldrons, water-jars, and covered vessels—the princes saw nothing there that was not made of gold.

14.87.5 And the sacrificial posts, prescribed by scripture, made of wood and adorned with gold, were set up in due time and order, blazing with abundant splendor.

14.87.6 Whatever creatures there are, born of the land or born of the water, O lord—the kings saw them all brought together there.

14.87.7 Cows and buffaloes, and aged women too, water-dwelling creatures, beasts of prey, and birds—

14.87.8 creatures born of the womb, born of the egg, born of sweat, and sprung from the soil, dwellers of mountains, marshlands, and forests—all these they beheld.

14.87.9 Seeing the sacrificial enclosure thus everywhere rejoicing with cattle, herds, and grain, rich and abounding in plentiful well-dressed food for the brāhmaṇas and the common folk, the kings were filled with the highest wonder.

14.87.10 When a full hundred thousand brāhmaṇas were feasting there, the kettledrum, deep-voiced as a thundercloud, was struck again and again.

14.87.11 Day after day it resounded without ceasing; thus did the sacrifice of the wise King of Righteousness proceed.

14.87.12 Many heaps of food, O king, like mountains were poured forth, and men saw streams of curds and lakes of clarified butter dark as collyrium.

14.87.13 For the whole of Jambūdvīpa, thronged with its many peoples and realms, seemed gathered into one place, O king, at that great rite of the king.

14.87.14 Thither came thousands upon thousands of men of every caste from this place and that, bringing much wealth, O bull of the Bhāratas.

14.87.15 And kings too, garlanded and wearing well-polished jeweled earrings, waited upon those foremost of the twice-born, by hundreds and by thousands.

14.87.16 The various foods and drinks fit for a king's enjoyment, meant for the men who were their attendants, those kings gave away to the brāhmaṇas.

14.88.1 Vaiśaṃpāyana said: Seeing the knowers of the Veda assembled and the kings, the lords of the earth, King Yudhiṣṭhira then spoke to Bhīmasena.

14.88.2 "These tigers among men, these lords of the world, have come hither; let honor be done to them, for these rulers of men are worthy of honor."

14.88.3 Thus addressed by the illustrious king, Bhīmasena of great splendor did accordingly, together with the twins, O Bhārata.

14.88.4 Then Govinda, foremost of all living beings, approached the son of Dharma, accompanied by the Vṛṣṇis and with Baladeva at their head.

14.88.5 He came together with Yuyudhāna, with Pradyumna and Gada, with Niśaṭha and Sāmba, and likewise with Kṛtavarman.

14.88.6 To them too the mighty-armed Bhīma did the highest honor, and those bulls among men entered dwellings rich with jewels.

14.88.7 And in Yudhiṣṭhira's presence, at the close of their converse, the Slayer of Madhu spoke of Arjuna, worn thin by his many battles.

14.88.8 The son of Kuntī, that subduer of foes, asked him again and again about his brother; and the Lord of the world, the King of Righteousness, told him of the victorious Jiṣṇu.

14.88.9 "A trusted man of mine, a dweller in Dvārakā, came to me, O king, one who had seen the best of the Pāṇḍavas, worn thin by his many battles.

14.88.10 And he told me, O lord, that the mighty-armed one was near at hand: 'Carry out, O son of Kuntī, the preparations for the accomplishment of the horse-sacrifice.'"

14.88.11 Thus addressed, the King of Righteousness, Yudhiṣṭhira, replied to him: "By good fortune the victorious one is well and is drawing near, O Mādhava.

14.88.12 What that foremost in strength of the Pāṇḍavas sent word to you, that I wish to hear told here by you, O delight of the Yadus."

14.88.13 When this was said, O tiger among kings, the eloquent lord of the Vṛṣṇis and Andhakas then spoke these words to the righteous Yudhiṣṭhira.

14.88.14 "This message of Pārtha's, O great king, that man spoke to me: 'Yudhiṣṭhira is to be told, O Kṛṣṇa, in due time, this word of mine.

14.88.15 Kings will come from every quarter to the Kauravas; to each one of them honor should be done, for this is fitting for us.

14.88.16 By this word of mine the king is to be informed, O bestower of honor, lest there be any neglect in the offering of the guest-water.'"

14.88.17 "The king ought to see to it, and let you also approve, lest through hostility to the kings these subjects of yours perish, O king."

14.88.18 "And this other word of Dhanaṃjaya's that man spoke, O son of Kuntī; hear it, O king, as I declare it to you.

14.88.19 'To our sacrifice will come the king who is lord of Maṇipūra, my son of great splendor, my beloved Babhruvāhana.

14.88.20 Him you should duly honor for my sake, for he is ever devoted and attached to me'—so he said, O lord."

14.88.21 Hearing these words, the King of Righteousness, Yudhiṣṭhira, welcomed that speech of his and spoke these words.

14.89.1 Yudhiṣṭhira said: I have heard this pleasing word, O Kṛṣṇa, such as is worthy of you to speak; it is like the taste of nectar to me and gladdens my heart, O mighty lord.

14.89.2 Many battles, it is said, did Vijaya wage against kings, again and again here and there, so I have heard, O Hṛṣīkeśa.

14.89.3 For my sake that wise Pārtha, Vijaya, has ever been deprived of comfort—at this exceedingly my mind grieves.

14.89.4 I ever ponder in secret, O scion of Vṛṣṇi, upon the son of Kuntī: what unlucky mark can there be, O Kṛṣṇa, upon his body, honored with every auspicious sign, by reason of which he suffers such sorrows?

14.89.5 Exceedingly does that son of Kuntī forever bear sorrow, yet I see nothing blameworthy in the limbs of Bībhatsu; if this is to be heard by me, you ought to explain it to me.

14.89.6 Thus addressed, Hṛṣīkeśa, that Viṣṇu who is the increaser of the Bhoja royal line, having reflected a long while, spoke to the king.

14.89.7 "I perceive nothing inauspicious in this lion among men, O king, save that the calves of his legs are overly long.

14.89.8 By reason of these that tiger among men is forever bound to journeys upon the roads; nothing else do I see by which Jaya bears such sorrow."

14.89.9 Thus told the truth by the wise Kṛṣṇa, that best of the Kurus replied to the tiger of the Vṛṣṇis: "It is even so," O lord.

14.89.10 But Kṛṣṇā, that is Draupadī, looked askance at Kṛṣṇa with some resentment, and the Slayer of Keśin accepted that fondness of hers; for Hṛṣīkeśa was a friend to his friend, even as another Dhanaṃjaya in the flesh.

14.89.11 There Bhīma and the rest, both Kurus and Yādavas, took delight in hearing the tales of Dhanaṃjaya, marvelous in their import, O lord.

14.89.12 And even as they were thus telling stories of Arjuna, a mortal messenger came with word from the great-souled Vijaya.

14.89.13 Approaching the best of the Kurus and bowing to him, the prudent man announced that the tiger among men, Arjuna, was drawing near.

14.89.14 Hearing this, the king, his eyes brimming with tears of joy, then gave much wealth to him for the sake of that welcome tiding.

14.89.15 Then on the second day a great clamor swelled up as that tiger among men, the foremost bearer of the Pāṇḍavas' burden, drew near.

14.89.16 Then the dust that arose shone about his steed as it moved, even as it does about Uccaiḥśravas.

14.89.17 There Arjuna heard the joyful murmuring voices of the people: "By good fortune you are safe, O Pārtha; blessed is King Yudhiṣṭhira!

14.89.18 For who other than Arjuna, having conquered the whole earth with its kings and let the finest of horses roam free, could return again?"

14.89.19 "Of the great-souled kings who have passed away, Sagara and the rest, not even of them have we heard of any such deed as this.

14.89.20 Nor will the kings of the earth yet to come accomplish this hard deed that you, O best of the Kuru race, have done here."

14.89.21 Hearing the words of the people thus speaking, sweet to his ears, the righteous Phalguna entered the sacrificial enclosure.

14.89.22 Then the king with his counsellors, and Kṛṣṇa the delight of the Yadus, putting Dhṛtarāṣṭra at their head, went forth then to meet him.

14.89.23 Saluting the feet of his father and of the wise King of Righteousness, and honoring Bhīma and the rest, he embraced Keśava.

14.89.24 Honored by them as they met him, and honoring them in return as was due, the righteous one rested then, like a crosser of the waters who has gained the farther shore.

14.89.25 At this very time the wise King Babhruvāhana, together with his two mothers, came to the Kurus.

14.89.26 Having met all the Kurus and being welcomed by them all, he entered the excellent abode of his grandmother Kuntī.

14.90.1 Vaiśaṃpāyana said: Having duly entered the dwelling of the Pāṇḍavas, he greeted his grandmother with the most gracious courtesy.

14.90.2 And likewise Queen Citrāṅgadā, together with the daughter of the Kauravya, approached with humility Pṛthā and Kṛṣṇā, and Subhadrā in due form, and the other women of the Kurus.

14.90.3 Then Kuntī gave to the two of them jewels of various kinds, and Draupadī and Subhadrā and the other women gave gifts as well.

14.90.4 There the two queens dwelt upon costly beds and seats, well honored by Kuntī herself out of her wish to please Pārtha.

14.90.5 And that king of great valor, Babhruvāhana, being honored, waited duly upon Dhṛtarāṣṭra, the ruler of the earth.

14.90.6 And approaching King Yudhiṣṭhira and Bhīma and the other Pāṇḍavas, the one of great splendor saluted them with humility.

14.90.7 Embraced by them with affection and duly honored, he was given abundant wealth by those great chariot-warriors, well pleased with him.

14.90.8 And likewise that ruler of the earth waited with humility upon Kṛṣṇa, the bearer of discus and mace, even as Pradyumna waits upon Govinda.

14.90.9 To that king Kṛṣṇa gave a costly and much-prized chariot, adorned with gold and yoked with celestial horses, the finest of its kind.

14.90.10 And the King of Righteousness and Bhīma, the twins and Phalguna, each in turn, honored him exceedingly, for he was worthy of honor.

14.90.11 Then on the third day the sage, the son of Satyavatī, the eloquent one, came to Yudhiṣṭhira and spoke these words.

14.90.12 "From this day onward, O son of Kuntī, perform your sacrifice, for your time has come; the auspicious moment for the rite is at hand, and the officiating priests are urging it on.

14.90.13 This rite of yours, O lord of kings, named Ahīna and offering choices, is renowned as the Bahusuvarṇaka, the 'rich-in-gold,' because of the abundance of its gold.

14.90.14 Even so, O great king, make the priestly fee threefold; let it come to threefold, O king, for the brāhmaṇas are the cause herein.

14.90.15 By attaining herein three horse-sacrifices with abundant fees, you will cast off the sin incurred by the slaying of kinsmen, O ruler of men.

14.90.16 For this purifying bath at the close of the horse-sacrifice, which you shall attain, O delight of the Kurus, is the supreme purifier, the cleanser of cleansers."

14.90.17 Thus addressed by Vyāsa of measureless splendor, that splendid and righteous one then entered upon the consecration for the attaining of the horse-sacrifice; and the ruler of men offered up the horse-sacrifice, that great rite.

14.90.18 There, O king, the officiating priests, versed in the Vedas, knowers of the sacred science and well trained, moving about in their circuits, performed the rites according to ordinance.

14.90.19 Among them there was no stumbling nor any wrong oblation; those bulls among the twice-born performed every act there in due sequence and with precision.

14.90.20 Having duly performed the Pravargya rite, those best of the twice-born, knowers of the law, then, O king, carried out the pressing of the Soma according to ordinance.

14.90.21 Having pressed the Soma, O king, those foremost of Soma-drinkers, following the scriptures, performed the pressings one after another in their proper order.

14.90.22 There was not there a single wretched man, nor a poor one, nor any hungry, sorrowful, or lowly person.

14.90.23 Bhīmasena of great splendour, at the king's constant command, had food given out without ceasing to all who sought to eat.

14.90.24 Skilled too in the laying of the sacrificial grass, the priests, their eyes fixed on the meaning of the scriptures, performed all the rites day after day.

14.90.25 Not one of that wise king's assembled members was ignorant of the six auxiliary sciences; none was without his vows, without a teacher, or unequal to debate.

14.90.26 Then, O bull of the Bhāratas, when the time came for raising the sacrificial posts, they set up six of bilva wood, as many of khadira, and the same number wrought of bilva timber, of every kind.

14.90.27 In the sacrifice of the lord of the Kurus the priests caused to be made two posts of devadāru wood and one of śleṣmātaka.

14.90.28 And for splendour's sake, O bull among men, Bhīma had other posts made of gold, at the command of the Dharma-king.

14.90.29 Adorned with cloths, O royal sage, those posts shone forth, attended by lords of men, like the seven sages waiting upon the gods in heaven.

14.90.30 There bricks of gold too were made for the building of the fire-altar, and the altar shone there as had that of Dakṣa, lord of creatures.

14.90.31 His altar was built of four layers and measured eighteen cubits; piled with golden wings, threefold in size, it had the shape of Garuḍa.

14.90.32 Then the sacrificial victims were appointed by the wise according to the scriptures, the birds and the beasts, each dedicated to its own particular deity.

14.90.33 Bulls prescribed by the scriptures, and such creatures as dwell in the waters — all of these they yoked there to the rite of the building of the fire.

14.90.34 At the posts there were appointed three hundred beasts in all, with the jewel of a horse foremost among them, for the great-souled king, son of Kuntī.

14.90.35 That sacrifice of his shone forth, thronged in person with divine sages, crowded with hosts of Gandharvas, and graced by troops of Apsarases.

14.90.36 It was made beautiful by the songs of Kiṃpuruṣas and by Kinnaras, and encompassed on every side by the dwellings of Siddhas and brāhmaṇas.

14.90.37 Ever present in that assembly were the disciples of Vyāsa, foremost of the twice-born, authors of all the scriptures and skilled in the works of sacrifice.

14.90.38 And there were present Nārada and Tumburu of great lustre, Viśvāvasu, Citrasena, and others skilled in song.

14.90.39 The Gandharvas, skilled in song and accomplished in dance, delighted those brāhmaṇas in the intervals between the rites of the sacrifice.

14.91.1 Vaiśaṃpāyana said: Having dispatched the other victims according to ordinance, those best of the twice-born, the brāhmaṇas, seized the horse in the manner the scriptures prescribe.

14.91.2 Then, O king, having duly quieted the horse, those bulls among priests had the high-minded daughter of Drupada lie down beside it, with the three portions performed according to rule.

14.91.3 Drawing out its omentum according to the scriptures, O bull of the Bhāratas, those bulls among the twice-born, unhurried, cooked it as the scriptures direct.

14.91.4 And the Dharma-king, together with his younger brothers, then inhaled in due form that smoke-scent of the omentum, which takes away all sin.

14.91.5 Whatever limbs of that horse remained, O lord of men, the steadfast sixteen officiating priests, all together, offered into the fire.

14.91.6 Having thus brought to completion the sacrifice of that king of Indra-like splendour, the blessed Vyāsa, with his disciples, exalted that monarch with benedictions.

14.91.7 Then Yudhiṣṭhira gave, according to ordinance, a thousand crores of gold coins to the assembled members, and to Vyāsa he gave the earth itself.

14.91.8 Having accepted the earth, O king, Vyāsa the son of Satyavatī addressed the best of the Bhāratas, the righteous-souled Yudhiṣṭhira:

14.91.9 "This earth, O best of kings, which you have bestowed, is yours again; let a redemption-price be given to me instead, for brāhmaṇas are seekers of wealth."

14.91.10 Then the great-minded and wise Yudhiṣṭhira, in the midst of high-souled kings and together with his brothers, replied to those brāhmaṇas:

14.91.11 "In the great horse-sacrifice the earth is declared to be the priestly fee; this earth, won by Arjuna, has been delivered by me to the officiating priests.

14.91.12 I shall enter the forest, O lords among brāhmaṇas; divide this earth among yourselves, making the earth into four parts according to the measure of the four classes of priests.

14.91.13 I have no wish to take back what is now the brāhmaṇas' wealth, O best of sages; this is ever my judgement and that of my brothers, O sinless ones."

14.91.14 When he had spoken thus, his brothers and Draupadī said, "So be it indeed"; and that was a thing that made the hair stand on end.

14.91.15 Then there came a voice from the sky, O Bhārata, crying "Well done, well done!"; and likewise rose the sound of the assembled brāhmaṇas in praise.

14.91.16 Dvaipāyana, thus addressed, spoke again to Yudhiṣṭhira; in the midst of the brāhmaṇas the sage said this, honouring him:

14.91.17 "This earth has been given by you to me; I give it back to you. Let gold be given to these twice-born ones, but let the earth be yours."

14.91.18 Then Vāsudeva said to the Dharma-king Yudhiṣṭhira: "As the blessed Vyāsa has spoken, so you ought to do."

14.91.19 Thus addressed, that best of the Kurus, glad of heart, together with his brothers gave as the sacrificial fee threefold crores upon crores.

14.91.20 No other king in the world will do what was done by that lion of the Kurus, who was emulating Marutta.

14.91.21 Having accepted that wealth, the mighty and learned Kṛṣṇa Dvaipāyana gave it to the officiating priests, and they divided it into four parts.

14.91.22 Having given that gold as the redemption-price of the earth, Yudhiṣṭhira, his sins shaken off and heaven won, rejoiced together with his brothers.

14.91.23 The officiating priests then distributed that boundless heap of gold among the twice-born, according to each one's zeal and according to his strength.

14.91.24 And whatever gold or ornament there was in the sacrificial enclosure — the archways, the posts, the pots, the vessels, and the bricks — all of it the brāhmaṇas, with Yudhiṣṭhira's leave, divided among themselves.

14.91.25 After the brāhmaṇas, the kṣatriyas took away wealth, and so too the throngs of vaiśyas and śūdras, and others of the barbarian tribes; over a long time they carried off that gold from here and there.

14.91.26 Then all those brāhmaṇas, gladdened and satisfied with that wealth by the great-souled Dharma-king, went away to their dwellings.

14.91.27 The blessed Vyāsa of great lustre, in return for the homage paid to his feet, gave his own share of that great store of gold to Kuntī.

14.91.28 Having received that gift of affection from her father-in-law, Pṛthā, glad of heart, then performed a very great act of merit in the world.

14.91.29 Having gone to the concluding ablution, the king, freed of sin and together with his brothers, shone forth, honoured all around, like great Indra among the gods.

14.91.30 And the Pāṇḍavas, surrounded then by assembled kings, shone, O great king, like the planets amid the host of stars.

14.91.31 Then to the kings as well he gave jewels of many kinds, elephants, horses, ornaments, women, garments, and gold.

14.91.32 Pouring out that boundless flood of wealth upon the circle of kings, the royal son of Pṛthā shone as does Vaiśravaṇa, the lord of riches.

14.91.33 And having summoned the heroic king Babhruvāhana and bestowed on him abundant wealth, he then sent him home.

14.91.34 And, O bull among kings, he lovingly consecrated the young grandson of Duḥśalā in his own kingdom, which had been guarded by his forefathers.

14.91.35 And the self-controlled Yudhiṣṭhira, king of the Kurus, having well rewarded and duly honoured all those kings, sent them on their way.

14.91.36 Thus was that sacrifice of the wise Dharma-king — a flood of plentiful food, wealth, and jewels, an ocean of wine and spirituous liquor.

14.91.37 There, O bull of the Bhāratas, were lakes whose mire was clarified butter and many mountains of food, and streams whose mud was sweet rasālā.

14.91.38 "Let dainties and condiments and relishes be prepared! Let them be eaten!" — and of the beasts being slaughtered no end could there be seen.

14.91.39 Joyous with people drunk and rapt with delight, with young women singing, and with the sounds of drum and conch, the place was then a thing to charm the heart.

14.91.40 "Let it be given! Let it be eaten!" — thus, by day and night and without restraint, men dwelling in many lands told of that scene, like a great festival, thronged with people in the highest joy.

14.91.41 Having rained down showers of wealth — of pleasures, jewels, and riches — the best of the Bhāratas, freed of sin and his purpose fulfilled, entered the city.

14.92.1 Janamejaya said: Whatever marvel there was in the sacrifice of my grandsire, the wise son of Dharma, that you ought to tell me.

14.92.2 Vaiśaṃpāyana said: Hear, O tiger among kings, of the great and surpassing marvel that came to pass, O mighty one, when the great horse-sacrifice was concluded.

14.92.3 When the foremost brāhmaṇas had been satisfied, and the kinsmen, relations, and friends, and the poor, the blind, and the wretched too, O best of the Bhāratas —

14.92.4 while the great gift was being proclaimed in all the quarters, O Bhārata, and showers of flowers were falling upon the head of the Dharma-king —

14.92.5 a mongoose with one side of gold came forth from its hole, O sinless one, and uttered a cry like the crash of the thunderbolt, O lord of peoples.

14.92.6 Having once sent forth that cry and terrified the beasts and birds, the great, bold dweller in the hole spoke in human speech.

14.92.7 "This sacrifice of yours, O kings, is not equal to the prastha-measure of barley-meal given by a generous man who lived by gleaning, dwelling at Kurukṣetra."

14.92.8 Having heard that speech of the mongoose, O lord of peoples, all those bulls among brāhmaṇas were struck with the utmost amazement.

14.92.9 Then those brāhmaṇas, gathering round the mongoose, questioned it: "Whence have you come to this sacrifice, this assembly of the good?

14.92.10 What is your supreme strength, what your learning, what your refuge? How are we to know you, who disparage our sacrifice —

14.92.11 a sacrifice performed by priests who know the rules, without violating the whole of sacred tradition, according to tradition and according to law, and the duty done as it should be done?

14.92.12 Here those worthy of honour were honoured duly, with the eye of scripture; the fire was kindled with offerings purified by sacred verses; what was to be given was given without grudging.

14.92.13 And here the bulls among the twice-born were satisfied by gifts of many kinds, the kṣatriyas by good warfare, and the ancestors by the funeral offerings;

14.92.14 the vaiśyas were satisfied by protection, the noble women by the granting of their desires, the śūdras by acts of compassion, and the common folk by the remnants of the gifts.

14.92.15 The kinsmen and relations were satisfied by the purity of our king, the gods by the holy oblations, and those who had come for shelter by his protection.

14.92.16 Tell us what is true in this matter, O you who are true to your word among the twice-born, as you have heard it and as you have seen it, being asked out of regard for the brāhmaṇas.

14.92.17 Your speech is worthy of trust, and you are wise; you bear a divine form, and you have come among the brāhmaṇas; you ought therefore to speak the truth."

14.92.18 Thus questioned by those twice-born, the mongoose laughed and said: "No false word have I spoken, O brāhmaṇas, nor anything said out of arrogance."

14.92.19 "What little I have said, and what you too have heard from me — that this sacrifice of yours, O kings, is not equal to a measure of barley-meal given by a generous gleaner who dwelt in Kurukṣetra —

14.92.20 "this I must surely tell you, O bulls among the twice-born. Listen with undistracted minds as I relate it, O foremost of brāhmaṇas."

14.92.21 "It is the supreme marvel that I myself experienced and witnessed — what befell that gleaner who dwelt in Kurukṣetra,

14.92.22 "by which deed a brāhmaṇa attained heaven together with his wife, his son and his daughter-in-law, and by which this half of my body here was turned to gold."

14.93.1 The mongoose said: "Come then, I shall recount to you the supreme fruit of a gift — a slender gift, righteously obtained and bestowed upon a brāhmaṇa, O twice-born ones."

14.93.2 "In Kurukṣetra, the field of righteousness, peopled by many who knew the law, there once lived a certain brāhmaṇa who subsisted by gleaning, living after the manner of the pigeon."

14.93.3 "With his wife, his son, and his daughter-in-law, he abode in austerity — a household of four, his daughter-in-law the fourth; aged, righteous of soul, his senses subdued."

14.93.4 "That brāhmaṇa of firm vows would eat with them only at the sixth mealtime; and sometimes even at the sixth mealtime no food was to be had, so that the best of the twice-born would eat only at the next sixth mealtime."

14.93.5 "When a dreadful famine came upon him who lived by the pigeon's law, there was then no store laid by, O brāhmaṇas — mark this well. The stock of herbs was spent, and he was left without any provision."

14.93.6 "As each mealtime came round, no food was to be found; and all of them, gripped by hunger, set out to glean."

14.93.7 "Gleaning in the bright fortnight while the sun blazed at midday, that brāhmaṇa, steadfast in austerity, tormented by heat and by hunger, gained no gleanings at all, he together with his household."

14.93.8 "Even thus possessed by hunger, the best of the twice-born, his life hanging by a thread, touched water according to the rite and so let that mealtime pass."

14.93.9 "Then, when the sixth mealtime had come, he earned a prastha-measure of barley; and from that prastha of barley those ascetics made meal."

14.93.10 "Having performed their daily prayers and offered to the fire according to the rite, those ascetics divided it all, a kuḍava-measure for each."

14.93.11 "Then, as they were about to eat, a certain brāhmaṇa came as a guest; and seeing the guest there, they grew glad of heart."

14.93.12 "They greeted him and asked after his welfare — pure of mind, self-controlled, endowed with faith and restraint,

14.93.13 "free of envy, free of anger, good men free of malice, having renounced pride, having conquered wrath — those excellent brāhmaṇas who knew the law."

14.93.14 "Having declared to one another their lineage and their course of sacred study, they ushered the hunger-stricken guest into their hut."

14.93.15 "'Here is water for your hands and water for your feet, and here is a seat of grass for you, O sinless one; and here is pure barley-meal, won by our observances, O lord. Accept it — blessings upon you — it is given by me, O best of the twice-born.'"

14.93.16 "Thus addressed, the brāhmaṇa accepted that kuḍava of meal and ate it, O lord of kings; yet he did not attain satisfaction."

14.93.17 "The gleaner, observing that the brāhmaṇa was still gripped by hunger, fell to pondering about food: 'How might he be made content?'"

14.93.18 "His wife said to him, O king: 'Let my portion be given. Let this best of the twice-born depart contented, as he wishes.'"

14.93.19 "But that righteous bull among brāhmaṇas, knowing that the virtuous woman who spoke thus was herself gripped by hunger, would not approve the giving of that meal."

14.93.20 "Knowing his wife to be aged, hunger-stricken, weary, faint, an ascetic woman reduced to skin and bone and trembling, he then said to her:"

14.93.21 "'Even among insects and winged creatures and beasts, O lovely one, the females are to be protected and nourished. You ought not to speak in this wise.'"

14.93.22 "'A man who is shown compassion by a woman, nourished and protected by her, would fall from his blazing renown and would not attain the higher worlds.'"

14.93.23 "Thus addressed, she then said: 'Our merit and our purpose are alike, O brāhmaṇa. Take this quarter-part of the prastha of meal; be gracious to me.'"

14.93.24 "'Truth, delight, righteousness, and heaven won by virtue — all that women desire depends upon the husband, O best of the twice-born.'"

14.93.25 "'The season belongs to the mother, the seed to the father; the husband is the supreme deity. By the husband's grace come to women both delight and the fruit that is offspring.'"

14.93.26 "'Since you protect me, you are my husband; since you maintain me, you are my support; and since you have given me a son, you are my bestower of boons. Therefore take my meal.'"

14.93.27 "'You too are overtaken by age and old, hunger-stricken and grievously weak, worn out by fasting and wasted away.'"

14.93.28 "Thus addressed by her, he took the meal and spoke these words: 'O brāhmaṇa, accept this meal as well, O excellent one.'"

14.93.29 "The brāhmaṇa took it and ate it, yet attained no satisfaction; and the gleaner, marking this, fell once more into anxious thought."

14.93.30 "The son said: 'Take this meal of mine and give it to the brāhmaṇa, O excellent father. This I deem a meritorious deed, and therefore I do it.'"

14.93.31 "'For you are to be cherished by me with every effort, O best of the twice-born; this is the desire of good men — the sustaining of an aged father.'"

14.93.32 "'For this is the very purpose of a son — protection in old age. This is the teaching, O sage among brāhmaṇas, renowned throughout the three worlds.'"

14.93.33 "'By merely keeping your life-breath, you can perform austerities; for the life-breath is the supreme duty, abiding in the bodies of embodied beings.'"

14.93.34 "The father said: 'Even were you a thousand years old, you would still be reckoned a child by me; for a father, having begotten a son, becomes one who has fulfilled his task.'"

14.93.35 "'The hunger of the young is strong — this I know, my dear one. I am old, and I shall endure it. Keep your strength, my son.'"

14.93.36 "'With my years grown decayed, my son, hunger does not even afflict me; long have I practised austerity, and I have no fear of death.'"

14.93.37 "The son said: 'I am your offspring, your son; and a son is so named because he saves. The son is held to be one's very self; therefore by your self save your self here.'"

14.93.38 "The father said: 'In form you are like me, and in character and in self-restraint; and I have tested you many times. Therefore I will take your meal.'"

14.93.39 "So saying, that best of the twice-born, glad of soul, took the meal and, almost smiling, gave it then to the brāhmaṇa."

14.93.40 "Yet even after eating that meal he was not satisfied; and the gleaner, that excellent brāhmaṇa, was overcome with shame."

14.93.41 "Then the virtuous daughter-in-law, standing by, desiring to please the brāhmaṇa, gladly took up her meal and spoke this word to her elder:"

14.93.42 "'Through your line my line shall continue, O brāhmaṇa. Take this meal of mine and give it to the guest.'"

14.93.43 "'By the continuance of your progeny, imperishable worlds will surely be mine; through a grandson one attains those worlds, going whither one grieves no more.'"

14.93.44 "'As the triad headed by righteousness, and likewise the triad of sacred fires, so too the triad of sons and grandsons is, in heaven, surely imperishable.'"

14.93.45 "'A son delivers the ancestors because he saves them — so we have heard. And through sons and grandsons one assuredly enjoys the worlds of the righteous.'"

14.93.46 "The father-in-law said: 'Seeing you with your limbs wasted by wind and sun, pale and emaciated, O you of pious conduct, your mind distraught with hunger —'"

14.93.47 "'how shall I take your meal and so become a destroyer of righteousness? O auspicious one of blessed conduct, you ought not to speak thus.'"

14.93.48 "'You who keep your vow until the sixth mealtime, endowed with good conduct and purity, living a hard life, without food — how could I bear to look upon you so?'"

14.93.49 "'Young, hunger-stricken, and a woman, you are ever to be protected by me; for you, worn out by fasting, are the delight of our kin.'"

14.93.50 "The daughter-in-law said: 'You are the elder of my elder, the deity of deities, the god beyond gods; therefore take my meal, O lord.'"

14.93.51 "'My body, my life-breath, and my merit — all this is for the service of my elder. By your grace, O brāhmaṇa, I shall attain the worlds I long for.'"

14.93.52 "'Thinking either "she is to be regarded" or "she is of firm devotion," or else "she is one for whom I must provide," you ought, O brāhmaṇa, to take this meal.'"

14.93.53 "The father-in-law said: 'By this ever-virtuous conduct of yours you shine, O good woman — you who, endowed with righteous vows, look to the service of your elders.'"

14.93.54 "'Therefore I will take your meal, O daughter-in-law; you do not deserve to be cheated of your due. Reckoned among them, O blessed one, you are the foremost of the upholders of righteousness.'"

14.93.55 "So saying, he took up that meal and gave it to the brāhmaṇa; and then that brāhmaṇa was at last contented by the gift of that great-souled and righteous man."

14.93.56 "Glad of soul, that eloquent best of the twice-born — who was Dharma himself in human form — then spoke this word to the bull among brāhmaṇas:"

14.93.57 "'By your pure gift, righteously obtained with effort and given freely to the best of your power, I am well pleased, O excellent brāhmaṇa.'"

14.93.58 "'Behold! Your gift is being proclaimed in heaven by the dwellers there; and see the rain of flowers falling from the sky upon the earth.'"

14.93.59 "'The divine sages, gods, and gandharvas, and those who go before the gods, and the messengers of the gods, stand here singing your praises, amazed at your gift.'"

14.93.60 "'The brahmic sages seated in their celestial cars, and those who have gone to the world of Brahmā, long to behold you. Go to heaven, O bull among brāhmaṇas.'"

14.93.61 "'All your ancestors who have gone to the world of the fathers are delivered by you, and many more who are yet to come, through many ages hence.'"

14.93.62 "'By chastity, by sacrifice, by giving, and likewise by austerity, and by guileless righteousness — therefore go to heaven, O brāhmaṇa.'"

14.93.63 "'Because you, O man of firm vows, practise austerity with supreme faith, the gods are pleased with you for this, O most excellent of brāhmaṇas.'"

14.93.64 "'Since all this, your every possession, was given up with a pure heart in a time of dire need, by that deed of yours this heaven has been won.'"

14.93.65 "'Hunger drives away wisdom and dispels the righteous mind; and one whose understanding is gripped by hunger forsakes even his firmness.'"

14.93.66 "'But whoever conquers the craving to eat surely conquers heaven; and when one delights in giving, then righteousness does not falter.'"

14.93.67 "'Disregarding love for your son and love for your wife, and knowing righteousness alone to be your true elder, you reckoned not your own craving.'"

14.93.68 "'Slender is the acquiring of goods by men; greater than that is a gift to a worthy recipient; greater than the gift is the right time; and greater still than that is faith.'"

14.93.69 "'The gate of heaven is exceeding subtle, and through delusion men do not see it. The bolt that bars heaven is the seed of greed, hidden by passion, hard to overcome.'"

14.93.70 "'But those men perceive that gate who have conquered anger and subdued their senses — brāhmaṇas yoked to austerity, who give according to their power.'"

14.93.71 "'He who can give a thousand and gives a hundred, he who can give a hundred and gives ten, and he who gives but water according to his power — all are held to reap an equal fruit.'"

14.93.72 "'For King Rantideva, having nothing, gave only water with a pure mind, O brāhmaṇa, and thereby went to the summit of heaven.'"

14.93.73 "'Righteousness is not so well pleased, my dear one, by gifts of great fruit that are given, as it is contented by slender gifts righteously obtained and hallowed by faith.'"

14.93.74 "'King Nṛga gave thousands of cows to brāhmaṇas, yet by giving away a single cow that belonged to another he came to hell.'"

14.93.75 "'By the gift of his own flesh, King Śibi, the son of Uśīnara, attained the worlds of those who have done meritorious deeds, and that man of firm vows rejoices in heaven.'"

14.93.76 In sheer abundance there is no merit for men; for the good, what is earned righteously by one's own power outweighs, O brāhmaṇa, the fruit gathered through manifold sacrifices.

14.93.77 Anger destroys the fruit of giving, and through greed one does not reach heaven; but the man of righteous conduct, knowing how to give, attains heaven through his austerity.

14.93.78 Not by many Rājasūya sacrifices offered with lavish gifts, nor by many Aśvamedhas, could a fruit be won equal to this of yours.

14.93.79 By a measure of barley-meal the world of Brahmā has been won by you, O sinless one; go, O brāhmaṇa, to the stainless abode of Brahmā as you wish.

14.93.80 For all of you, O best of the twice-born, a celestial chariot now stands ready; mount it at your pleasure. I am Dharma, O brāhmaṇa—behold me.

14.93.81 By you the body has been purified, and your fame stands firm in the world; with your wife, with your son, and with your daughter-in-law, go to heaven.

14.93.82 Thus addressed by Dharma, that brāhmaṇa mounted the chariot and, with his wife, his son, and his daughter-in-law, went up to heaven.

14.93.83 When that brāhmaṇa, knower of dharma, had gone to heaven with his son, his daughter-in-law, and his wife as the fourth, I then came forth from my burrow.

14.93.84 And then, by the scent of that barley-meal, by the moisture of the water, by the crushing of celestial flowers, by those very fragments of the good man's gift, and by that brāhmaṇa's austerity, my head was turned to gold.

14.93.85 And by the slender gift of that man true to his word, half my body too, O brāhmaṇas, was made of gold. Behold this vast transformation, wrought by the austerity of that wise one.

14.93.86 'How might my other side too become like this?'—so thinking, O twice-born, eagerly I visit again and again the groves of penance and the sites of sacrifice.

14.93.87 Hearing of this sacrifice of the wise king of the Kurus, I came with the highest hope—yet I have not been turned to gold.

14.93.88 Therefore, O best of the twice-born, laughing, I spoke these words: this sacrifice is by no means the equal of that measure of barley-meal.

14.93.89 For by those fragments of the barley-meal I was then turned to gold; this great sacrifice, in my judgment, is not their equal.

14.93.90 Vaiśaṃpāyana said: Having thus spoken to all the foremost brāhmaṇas at the sacrifice, the mongoose vanished from sight, O king, and those brāhmaṇas went to their homes.

14.93.91 All this I have related to you, O conqueror of hostile cities—the wonder that came to pass at that great horse-sacrifice.

14.93.92 You should feel no astonishment at all, O king, at the sacrifice; for thousands upon tens of millions of sages have gone to heaven through their austerities.

14.93.93 Harmlessness toward all beings, contentment, good conduct, uprightness, austerity, self-restraint, truth, and giving—these are held to be of equal worth.

14.94.1 Janamejaya said: Kings are devoted to sacrifice, the great sages devoted to austerity, and the brāhmaṇas set upon peace—'tranquillity and self-restraint,' so they say, O lord.

14.94.2 'Therefore nothing here is found to equal the fruits of sacrifice'—so my mind has held, and so without doubt it seemed to me.

14.94.3 For many kings, O best of the twice-born, having worshipped with sacrifices and won the highest fame here, departed hence to heaven after death.

14.94.4 The thousand-eyed king of the gods, mighty in splendour, the all-powerful one, attained by sacrifices with abundant gifts the entire sovereignty over the gods.

14.94.5 Just as King Yudhiṣṭhira, with Bhīma and Arjuna at his head, was the equal of the king of the gods in prosperity and in valour.

14.94.6 Then why did that mongoose disparage that rite, the Aśvamedha, the great sacrifice of that high-souled king?

14.94.7 Vaiśaṃpāyana said: The foremost rule of sacrifice and its fruit, O bull among men, hear from me as I tell it truly here, O king, O Bhārata.

14.94.8 Long ago, while Śakra was sacrificing, all the great sages spoke out, when the priests were busy with their tasks and the rite of sacrifice was under way.

14.94.9 As the oblation was poured into the fire, the office of the hotṛ priest being richly endowed, the gods being summoned, and the supreme sages standing by.

14.94.10 By the brāhmaṇas then well assured, versed in their own scriptures and clear of voice, O king, and by the foremost adhvaryu priests, tireless and deft.

14.94.11 At that moment of immolation, when the sacrificial animals had been seized, the great sages, O mighty king, were filled with compassion.

14.94.12 Then, seeing the wretched animals, those sages rich in austerity came up to Śakra and said: 'This rule of sacrifice is not auspicious.'

14.94.13 'This is a misunderstanding on your part, who desire the great dharma; for herds of animals at a sacrifice are not what is sanctioned by the rule, O Purandara.'

14.94.14 'This undertaking of yours, O lord, is a destroyer of dharma; this is no dharma born of righteousness—violence is not called dharma.'

14.94.15 'Let them perform your sacrifice by scripture alone, if you wish it; by a sacrifice sanctioned by the rule your dharma would be very great.'

14.94.16 'Sacrifice with seeds, O thousand-eyed one, kept stored at most for three years; this is great dharma, O Śakra, attained when rightly pondered.'

14.94.17 But Śatakratu did not accept that counsel spoken by the sages who perceive the truth, for he was in thrall to pride and delusion.

14.94.18 A very great dispute arose between Śakra and the great sages—whether sacrifice should be made with moving creatures or with things that do not move, O Bhārata.

14.94.19 But those sages who perceive the truth, weary of the dispute, then, by agreement with Śakra, put the question to King Vasu.

14.94.20 'O greatly blessed king, what is the scriptural tradition handed down for sacrifices? Should one sacrifice with sacred animals, or rather with seeds and with that which is unborn?'

14.94.21 Hearing that question of theirs, without weighing its strength and weakness, the king declared: 'One should sacrifice with whatever is brought to hand.'

14.94.22 Having spoken thus, that king sank into the nether world; for he had uttered a falsehood here, O king—that lord and master of the Cedis.

14.94.23 Whoever, being unwise, though longing for dharma, sacrifices with wealth obtained by unrighteous means, gains no fruit of dharma.

14.94.24 And the man of evil soul who makes a snare of dharma, who gives gifts to brāhmaṇas merely to win the world's trust—

14.94.25 Such an unbridled twice-born, having gained wealth by sinful deed and possessed by passion and delusion, attains in the end a foul course.

14.94.26 The gifts bestowed by that sinful man of ruined judgment, however vast, find no firm ground and perish.

14.94.27 For that wicked-minded man given to unrighteousness, the cruel one of evil soul, there is no glory in his giving—neither here nor after death.

14.94.28 Indeed, the man bent on hoarding, in thrall to greed and delusion, of sinful mind, torments living beings with his violence.

14.94.29 He who, having gained wealth thus through greed, sacrifices and gives—by that deed he does not succeed, for it springs from ill-gotten means.

14.94.30 Gleaned grain, root, fruit, herb, or a vessel of water, O you rich in austerity—righteous men who give such a gift according to their means go to heaven.

14.94.31 This is great dharma: renunciation, giving, and compassion for living beings; chastity, truth, mercy, steadfastness, and forbearance—this is the eternal root of the eternal dharma.

14.94.32 For we hear, O brāhmaṇas, of kings of old, Viśvāmitra and the rest—Viśvāmitra and Asita, Janaka the lord of earth, Kakṣasena and Ārṣṭiṣeṇa, and Sindhudvīpa the king.

14.94.33 These and many other kings, rich in austerity, attained the highest perfection through truth and through gifts gained by righteous means.

14.94.34 Brāhmaṇas, kṣatriyas, vaiśyas, and śūdras who have taken to austerity—purified by the fire of giving and dharma, they go to heaven, O Bhārata.

14.95.1 Janamejaya said: If, O reverend one, all is attainable through renunciation that comes by righteous means, then declare all this to me, for you are skilled in speaking.

14.95.2 The great fruit that came of the gift of barley-meal by one living on gleaned grain has been told me as great, O brāhmaṇa; this is true beyond doubt.

14.95.3 How then, among all sacrifices, would the supreme certainty be reached? This you ought to tell me in full, O bull among the twice-born.

14.95.4 Vaiśaṃpāyana said: On this they recount too this ancient tale, of what came to pass long ago at the great sacrifice of Agastya, O subduer of foes.

14.95.5 Long ago, Agastya of great splendour, devoted to the welfare of all beings, entered upon a consecration of twelve years, O mighty king.

14.95.6 At the rite of that high-souled one the officiating priests were like fire itself—living on roots, or taking no food at all, grinding grain with stones, or drinking only the rays of the sun.

14.95.7 Some ate only what was ground fine, some only the leavings of others, some kept naught for the morrow; and ascetics and mendicants too were there, stationed all about.

14.95.8 All of them had dharma made manifest in them, had conquered anger and subdued their senses; all were established in self-restraint, free of hypocrisy and delusion.

14.95.9 Ever fixed in pure conduct, untroubled by the senses, those great sages attended upon that sacrifice and partook of its food.

14.95.10 That food the reverend one had procured according to his power; and at that rite nothing whatever was unfit, for great sacrifices have been performed thus by many sages.

14.95.11 But while the great sacrifice of Agastya, of such a kind, was going on, the thousand-eyed one did not send rain, O best of the Bhāratas.

14.95.12 Then, in an interval of the rite of the high-souled Agastya, O king, this discourse arose among the sages of disciplined souls.

14.95.13 'Agastya, the sacrificer, gives food without grudging; yet the rain-cloud sends no rain—how will there be food?'

14.95.14 'And this great rite of the sage, O brāhmaṇas, lasts twelve years; and the god will not send rain for these twelve years.'

14.95.15 'Considering this, you ought to do a kindness for this wise great sage, Agastya of surpassing austerity.'

14.95.16 When these words had been thus spoken, Agastya the mighty, eloquent of speech, won the sages over with a bow of his head and said this:

14.95.17 'If for twelve years Vāsava sends no rain, I shall perform the sacrifice of thought; this is the eternal rule.'

14.95.18 'If for twelve years Vāsava sends no rain, by my own exertion I shall accomplish other sacrifices of surpassing rigour.'

14.95.19 'This sacrifice of mine with seeds, gathered over many years—I shall carry it out with prepared seeds, and here there will be no hindrance.'

14.95.20 'This rite of mine cannot be made vain by any means, whether the god sends rain here or whether he does not.'

14.95.21 'Or else Indra may grant my entreaty—but not by his mere pleasure; I myself shall become Indra and give life to the creatures.'

14.95.22 'Whatever each being was born to feed upon, that it shall have just so; and beyond this I shall make abundance, again and again, exceedingly.'

14.95.23 'This day let gold come hither, and whatever other wealth is hard to win; whatever exists in the three worlds, let it come here of its own accord.'

14.95.24 'And the celestial throngs of apsarases, with the gandharvas and the kiṃnaras, Viśvāvasu and the others too—let them ever wait upon you.'

14.95.25 'And whatever wealth there is among the Northern Kurus, let it all present itself here of its own accord at my sacrifice—heaven, and the dwellers in heaven, and Dharma himself as well.'

14.95.26 When he had spoken thus, all this came to pass for that wise one. Then those sages, beholding the power of that sage's austerity, were amazed and all spoke this word of deep meaning:

14.95.27 'We are pleased by your word, yet we do not wish for this expenditure of austerity; we are content with our own sacrifices, and we desire only what comes by righteous means.'

14.95.28 'Sacrifices, consecrations, oblations, and whatever else we seek—let that be ours through sacrifices of our own making; we do not seek it from elsewhere.'

14.95.29 We win our food by lawful means, devoted to our own duties, and we seek to master the Vedas through chastity, in accordance with right law.

14.95.30 And in due course, having lawfully gone forth from our homes, we shall practice austerity by the prescribed gateways that are sanctioned by righteousness.

14.95.31 This resolve of yours is wholly right, free from all violence; proclaim this non-injury at sacrifices forever, O lord.

14.95.32 Then we shall be well pleased, O best of the twice-born; and being released at the conclusion, we shall depart from this sacrificial session.

14.95.33 Vaiśaṃpāyana said: Even as they were speaking thus, the king of the gods, Puraṃdara of mighty splendor, beholding the power of his austerity, sent down rain.

14.95.34 And before the sacrifice was concluded, O Janamejaya, Indra, lord of the gods, of measureless valor, became a rainer of showers at will.

14.95.35 And the lord of the thirty gods himself came forth, O royal sage, and, placing Bṛhaspati before him, conciliated that Agastya.

14.95.36 Then, at the close of the sacrifice, Agastya, supremely pleased, honored those great sages according to rule and dismissed them.

14.96.1 Janamejaya said: Who was that, in the form of a mongoose with a golden head, who spoke in a human voice? Tell me this, for I ask you.

14.96.2 Vaiśaṃpāyana said: Of this I was not asked before, nor was it told by us. Let it be heard who that mongoose was, and how his speech was human.

14.96.3 In olden days, it is said, Jamadagni resolved to perform a śrāddha; the cow of oblations came to him, and he himself milked her.

14.96.4 He set that milk in a new vessel, firm and clean; and Anger, in his own embodied shape, overturned the pot.

14.96.5 Wishing to test that best of sages—what would he do when an offense was given—that evil-minded one, so reflecting, defiled the milk.

14.96.6 But the sage, recognizing him as Anger, was not in the least angered at him; whereupon that Anger, taking embodied form and standing with joined palms, said this to him:

14.96.7 "I am conquered, O best of the Bhṛgus! It is a false report in the world that the Bhṛgus are exceedingly prone to wrath, for I have been vanquished by you."

14.96.8 "Now today I stand at your mercy, who are forbearing and great of soul; I dread your austerity, O virtuous one. Show me your grace, O mighty lord."

14.96.9 Jamadagni said: "You have been seen by me face to face, O Anger. Go, with your fever gone. You have done me no wrong this day, and there is no resentment in me."

14.96.10 "But those for whose sake this resolve concerning the milk was made by me—they are your forefathers, the greatly blessed; turn to them for understanding, and let you go."

14.96.11 Thus addressed, struck with terror, he vanished there; and through the curse-like contact of the forefathers he attained the state of a mongoose.

14.96.12 He propitiated them, that there might be an end to the curse; and he was told by them: "When you shall revile Dharma, then you shall be released."

14.96.13 So bidden by them, scorning the regions sacred to sacrifice and the forests of righteousness, ranging about, he came at last to that sacrifice.

14.96.14 Then, having reviled the son of Dharma over that measure of barley-meal, he, that Anger, was freed from the curse; for Dharma himself was Yudhiṣṭhira.

14.96.15 Thus did this come to pass at the sacrifice of that great-souled one; and there, even as we looked on, the mongoose vanished away.