The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 6 BHISHMA PARVA

 

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 6

BHISHMA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, January, 2004. Proofed by John Bruno Hare.

THE MAHABHARATA

BHISHMA PARVA

SECTION I

(Jamvu-khanda Nirmana Parva)

OM! HAVING BOWED down to Narayana, and Nara, the most exalted of male

beings, and also to the goddess Saraswati, must the word 'Jaya' be

uttered.

Janamejaya said,--"How did those heroes, the Kurus, the Pandavas, and the

Somakas, and the high-souled kings assembled together from various

countries, fight?"

Vaisampayana said,--"Listen thou, O lord of the earth, how those

heroes,--the Kurus, the Pandavas, and the Somakas,--fought on the sacred

plain of the Kurukshetra.[1] Entering Kurukshetra, the Pandavas endued

with great might, along with the Somakas, advanced, desirous of victory,

against the Kauravas. Accomplished in the study of the Vedas, all (of

them) took great delight in battle. Expectant of success in battle, with

their troops (they) faced the fight. Approaching the army of

Dhritarashtra's son, those (warriors) invincible in battle[2] stationed

themselves with their troops on the western part (of the plain), their

faces turned towards the east. Yudhishthira, the son of Kunti, caused

tents by thousands to be set up according to rule, beyond the region

called Samantapanchaka. The whole earth seemed then to be empty, divested

of horses and men, destitute of cars and elephants, and with only the

children and the old left (at home). From the whole area of Jamvudwipa

over which the sun sheds his rays,[3] was collected that force, O best of

kings. Men of all races,[4] assembled together, occupied an area

extending for many Yojanas over districts, rivers, hills, and woods. That

bull among men, king Yudhishthira, ordered excellent food and other

articles of enjoyment for all of them along with their animals. And

Yudhishthira fixed diverse watch-words for them; so that one saying this

should be known as belonging to the Pandavas. And that descendant of

Kuru's race also settled names and badges for all of them for recognition

during time of battle.

"Beholding the standard-top of Pritha's son, the high-souled son of

Dhritarashtra, with a white umbrella held over his head, in the midst of

a thousand elephants, and surrounded by his century of brothers, began

with all the kings (on his side) to array his troops against the son of

Pandu. Seeing Duryodhana, the Panchalas who took delight in battle, were

filled with joy and blew their loud-sounding conches and cymbals of sweet

sounds. Beholding those troops so delighted, Pandu's son and Vasudeva of

great energy had their hearts filled with joy. And those tigers among

men, Vasudeva and Dhananjaya, seated on one car, having felt great joy,

both blew their celestial conches. And hearing the blare of Gigantea and

the loud blast of Theodotes belonging unto the two, the combatants

ejected urine and excreta. As other animals are filled with fear on

hearing the voice of the roaring lion, even so became that force upon

hearing those blasts. A frightful dust arose and nothing could be seen,

for the sun himself, suddenly enveloped by it, seemed to have set.[5] A

black cloud poured a shower of flesh and blood over the troops all

around. All this seemed extraordinary. A wind rose there, bearing along

the earth myriads of stony nodules, and afflicting therewith the

combatants by hundreds and thousands. (For all that), O monarch, both

armies, filled with joy, stood addrest for battle, on Kurukshetra like

two agitated oceans. Indeed, that encounter of the two armies was highly

wonderful, like that of two oceans when the end of the Yuga is arrived.

The whole earth was empty, having only the children and the old left (at

home), in consequence of that large army mustered by the Kauravas.[6]

Then the Kurus, the Pandavas, and the Somakas made certain covenants, and

settled the rules, O bull of Bharata's race, regarding the different

kinds of combat. Persons equally circumstanced must encounter each other,

fighting fairly. And if having fought fairly the combatants withdraw

(without fear of molestation), even that would be gratifying to us. Those

who engaged in contests of words should be fought against with words.

Those that left the ranks should never be slain.[7] A car-warrior should

have a car-warrior for his antagonist; he on the neck of an elephant

should have a similar combatant for his foe; a horse should be met by a

horse, and a foot-soldier, O Bharata; should be met by a foot-soldier.

Guided by considerations of fitness, willingness, daring and might, one

should strike another, giving notice. No one should strike another that

is unprepared[8] or panic-struck. One engaged with another, one seeking

quarter, one retreating, one whose weapon is rendered unfit, uncased in

mail, should never be struck. Car-drivers, animals (yoked to cars or

carrying weapons) men engaged in the transport of weapons,[9] players on

drums and blowers of conches should never be struck. Having made these

covenants, the Kurus, and the Pandavas, and the Somakas wondered much,

gazing at each other. And having stationed (their forces thus), those

bulls among men, those high-souled ones, with their troops, became glad

at heart, their joy being reflected on their countenances."

SECTION II

Vaisampayana said,--"Seeing then the two armies (standing) on the east

and the west for the fierce battle that was impending, the holy Rishi

Vyasa, the son of Satyavati, that foremost of all persons acquainted with

the Vedas, that grandsire of the Bharatas, conversant with the past, the

present, and the future, and beholding everything as if it were present

before his eyes, said these words in private unto the royal son of

Vichitravirya who was then distressed and giving way to sorrow,

reflecting on the evil policy of his sons.

"Vyasa said,--'O king, thy sons and the other monarchs have their hour

arrived.[10] Mustered in battle they will kill one another. O Bharata,

their hour having come, they will all perish. Bearing in mind the changes

brought on by time, do not yield thy heart to grief. O king, if thou wish

to see them (fighting) in battle, I will, O son, grant thee vision.

Behold the battle."

"Dhritarashtra said,--'O best of regenerate Rishi, I like not to behold

the slaughter of kinsmen. I shall, however, through thy potency hear of

this battle minutely."

Vaisampayana continued.--"Upon his not wishing to see the battle but

wishing to hear of it, Vyasa, that lord of boons, gave a boon to Sanjaya.

(And addressing Dhritarashtra he said),--'This Sanjaya, O king, will

describe the battle to thee. Nothing in the whole battle will be beyond

this one's eyes.' Endued, O king with celestial vision, Sanjaya will

narrate the battle to thee. He will have knowledge of everything.

Manifest or concealed, (happening) by day or by night, even that which is

thought of in the mind, Sanjaya shall know everything. Weapons will not

cut him and exertion will not fatigue him. This son of Gavalgani will

come out of the battle with life. As regards myself, O bull of Bharata's

race, the fame of these Kurus, as also of all the Pandavas, I will

spread. Do not grieve. This is destiny, O tiger among men. It behoveth

thee not to give way to grief. It is not capable of being prevented. As

regards victory, it is there where righteousness is.'"

Vaisampayana continued,--"That highly-blessed and holy grandsire of the

Kurus, having said so, once more addressed Dhritarashtra and

said,--'Great will the slaughter be, O monarch, in this battle. I see

here also (numerous) omens indicative of terror. Hawks and vultures, and

crows and herons, together with cranes, are alighting on the tops of

trees and gathering in flocks. These birds, delighted at the prospect of

battle, are looking down (on the field) before them. Carnivorous beasts

will feed on the flesh of elephants and steeds. Fierce herons, foreboding

terror, and uttering merciless cries, are wheeling across the centre

towards the southern region. In both the twilights, prior and posterior,

I daily behold, O Bharata, the sun during his rising and setting to be

covered by headless trunks. Tri-coloured clouds with their extremities

white and red and necks black, charged with lightning, and resembling

maces (in figure) envelope the sun in both twilights. I have seen the

sun, the moon, and the stars to be all blazing. No difference in their

aspect is to be noted in the evening. I have seen this all day and all

night. All this forbodes fear. On even the fifteenth night of the

lighted-fortnight in (the month of) Kartika, the moon, divested of

splendour, became invisible, or of the hue of fire, the firmament being

of the hue of the lotus. Many heroic lords of earth, kings and princes,

endued with great bravery and possessed of arms resembling maces, will be

slain and sleep lying down on the earth. Daily I notice in the sky during

night time the fierce cries of battling boars and cats.[11] The images of

gods and goddesses sometimes laugh, sometimes tremble, and sometimes

again these vomit blood through their mouths and sometimes they sweat and

sometimes fall down. O monarch! drums, without being beaten, give sounds,

and the great cars of Kshatriyas move without (being drawn by) animals

yoked to them. Kokilas, wood-peckers, jaws, water-cocks, parrots, crows,

and peacocks, utter terrible cries. Here and there, cavalry soldiers,

cased in mail, armed with weapons, send forth fierce shouts. At sun-rise

flights of insects, by hundreds are seen. In both twilights, the cardinal

quarters seem to be ablaze, and the clouds, O Bharata, shower dust and

flesh. She, O king, who is celebrated over the three worlds and is

applauded by the righteous, even that (constellation) Arundhati keepeth

(her lord) Vasistha on her back. The planet Sani also, O king, appeareth

afflicting (the constellation) Rohini. The sign of the deer in the Moon

hath deviated from its usual position. A great terror is indicated. Even

though the sky is cloudless, a terrible roar is heard there. The animals

are all weeping and their tears are falling fast.'"

SECTION III

"Vyasa said,--'Asses are taking births in kine. Some are having sexual

pleasure with mothers. The trees in the forests are exhibiting

unseasonable flowers and fruits. Women quick with child, and even those

that are not so, are giving birth to monsters. Carnivorous beasts,

mingling with (carnivorous) birds, are feeding together. Ill-omened

beasts, some having three horns, some with four eyes, some with five

legs, some with two sexual organs, some with two heads, some with two

tails, some having fierce teeth, are being born, and with mouths wide

open are uttering unholy cries. Horses with three legs, furnished with

crests, having four teeth, and endued with horns, are also being born. O

king! in thy city is also seen that the wives of many utterers of Brahma

are bringing forth Garudas and peacocks. The mare is bringing forth the

cow-calf and the bitch is bringing forth, O king, jackals and cocks, and

antelopes and parrots are all uttering inauspicious cries.[12] Certain

women are bringing forth four or five daughters (at a time), and these as

soon as they are born, dance and sing and laugh. The members of the

lowest orders are laughing and dancing and singing, and thus indicating

direful consequences. Infants, as if urged by death, are drawing armed

images, and are running against one another, armed with clubs, and

desirous of battle are also breaking down the towns (they erect in

sport). Lotuses of different kinds and lilies are growing on trees.

Strong winds are blowing fiercely and the dust ceaseth not. The earth is

frequently trembling, and Rahu approacheth towards the sun. The white

planet (Ketu) stayeth, having passed beyond the constellation Chitra. All

this particularly bodeth the destruction of the Kurus. A fierce comet

riseth, afflicting the constellation Pusya. This great planet will cause

frightful mischief to both the armies. Mars wheeleth towards Magha and

Vrihaspati (Jupiter) towards Sravana. The Sun's offspring (Sani)

approaching towards the constellation Bhaga, afflicteth it. The planet

Sukra, ascending towards Purva Bhadra, shineth brilliantly, and wheeling

towards the Uttara Bhadra, looketh towards it, having effected a junction

(with a smaller planet). The white planet (Ketu), blazing up like fire

mixed with smoke, stayeth, having attacked the bright constellation

Jeshtha that is sacred to Indra. The constellation Dhruva, blazing

fiercely, wheeleth towards the right. Both the Moon and the Sun are

afflicting Rohini. The fierce planet (Rahu) hath taken up its position

between the constellations Chitra and Swati.[13] The red-bodied (Mars)

possessed of the effulgence of fire, wheeling circuitously, stayeth in a

line with the constellation Sravana over-ridden by Vrihaspati. The earth

that produceth particular crops at particular seasons is now covered with

the crops of every season.[14] Every barley-stalk is graced with five

ears, and every paddy-stalk with a hundred. They that are the best of

creatures in the worlds and upon whom depends the universe, viz., kine,

when milked after the calves have their suck, yield only blood. Radiant

rays of light emanate from bows, and swords blaze forth brilliantly. It

is evident that the weapons behold (before them) the battle, as if it

were already arrived. The hue of weapons and the water, as also of coats

of mail and standards, is like that of fire. A great slaughter will take

place. In this battle,[15] O Bharata, of the Kurus with the Pandavas, the

earth, O monarch, will be a river of blood with the standards (of

warriors) as its rafts. Animals and birds on all sides, with mouths

blazing like fire, uttering fierce cries, and displaying these evil

omens, are foreboding terrible consequences. A (fierce) bird with but one

wing, one eye, and one leg, hovering over the sky in the night, screameth

frightfully in wrath, as if for making the hearers vomit blood? It

seemeth, O great king, that all weapons are now blazing with radiance.

The effulgence of the constellation known by the name of the seven

high-souled Rishis, hath been dimmed. Those two blazing planets, viz.,

Vrihaspati and Sani, having approached the constellation called Visakha,

have become stationary there for a whole year. Three lunations twice

meeting together in course of the same lunar fortnight, the duration of

the latter is shortened by two days.[16] On the thirteenth day therefore,

from the first lunation, according as it is the day of the full moon or

the new moon, the moon and the sun are afflicted by Rahu. Such strange

eclipses, both lunar and solar, forebode a great slaughter.[17] All the

quarters of the earth, being overwhelmed by showers of dust, look

inauspicious. Fierce clouds, portentous of danger, drop bloody showers

during the night. Rahu of fierce deeds is also, O monarch, afflicting the

constellation Kirtika. Rough winds, portending fierce danger, are

constantly blowing. All these beget a war characterised by many sad

incidents.[18] The constellations are divided into three classes. Upon

one or another of each class, a planet of evil omen has shed its

influence, foreboding terrible dangers.[19] A lunar fortnight had

hitherto consisted of fourteen days, or fifteen days (as usual), or

sixteen days. This, however, I never knew that the day of new-moon would

be on the thirteenth day from the first lunation, or the day of full-moon

on the thirteenth day from the same. And yet in course of the same month

both the Moon and the Sun have undergone eclipses on the thirteenth days

from the day of the first lunation.[20] The Sun and the Moon therefore,

by undergoing eclipses on unusual days,[21] will cause a great slaughter

of the creatures of the earth. Indeed, Rakshasas, though drinking blood

by mouthful, will yet not be satiated. The great rivers are flowing in

opposite directions. The waters of rivers have become bloody. The wells,

foaming up, are bellowing like bulls.[22] Meteors, effulgent like Indra's

thunder-bolt, fall with loud hisses.[23] When this night passeth away,

evil consequences will overtake you. People, for meeting together, coming

out of their houses with lighted brands, have still to encounter a thick

gloom all round.[24] Great Rishis have said that in view of such

circumstances the earth drinks the blood of thousands of kings. From the

mountains of Kailasa and Mandara and Himavat thousands of explosions are

heard and thousands of summits are tumbling down. In consequence of the

Earth's trembling, each of the four oceans having swelled greatly, seems

ready to transgress its continents for afflicting the Earth.[25] Fierce

winds charged with pointed pebbles are blowing, crushing mighty trees. In

villages and towns trees, ordinary and sacred, are falling down, crushed

by mighty winds and struck by lightning. The (sacrificial) fire, when

Brahmanas pour libations on it, becomes blue, or red, or yellow. Its

flames bend towards the left, yielding a bad scent, accompanied by loud

reports. Touch, smell, and taste have, O monarch, become what they were

not. The standards (of warriors), repeatedly trembling are emitting

smoke. Drums and cymbals are throwing off showers of coal-dust. And from

the tops of tall trees all around, crows, wheeling in circles from the

left, are uttering fierce cries. All of them again are uttering frightful

cries of pakka, pakka and are perching upon the tops of standards for the

destruction of the kings. Vicious elephants, trembling all over, are

running hither and thither, urinating and ejecting excreta. The horses

are all melancholy, while the elephants are resorting to the water.

Hearing all this, let that be done which is suitable, so that, O Bharata,

the world may not be depopulated.'"

Vaisampayana continued,--"Hearing these words of his father,

Dhritarashtra said,--'I think all this hath been ordained of old. A great

slaughter of human beings will take place. If the kings die in battle

observing the duties of the Kshatriya order, they will then, attaining to

the regions reserved for heroes, obtain only happiness. These tigers

among men, casting away their lives in great battle, will win fame in

this and great bliss for ever in the next world.'

Vaisampayana continued,--"O best of kings, thus addressed by his son

Dhritarashtra, that prince of poets, the Muni (Vyasa) concentrated his

mind in supreme Yoga. Having contemplated for only a short space of time,

Vyasa once more said,--'Without doubt, O king of kings, it is Time that

destroyeth the universe. It is Time also that createth the worlds. There

is nothing here that is eternal. Show the path of righteousness to the

Kurus, to thy kinsmen, relatives, and friends. Thou art competent to

restrain them. The slaughter of kinsmen hath been said to be sinful. Do

not do that which is disagreeable to me. O king, Death himself hath been

born in the shape of thy son. Slaughter is never applauded in the Vedas.

It can never be beneficial. The usages of one's race are as one's own

body. Those usages slay him that destroyeth them. For the destruction of

this race and of those kings of the earth it is Time that maketh thee

deviate into the wrong path like one in distress, although thou art

competent (to walk along the path of righteousness). O king, in the shape

of thy kingdom hath calamity come to thee. Thy virtue is sustaining a

very great diminution.[26] Show what righteousness is unto thy sons. O

thou that art invincible, of what value is that kingdom to thee which

bringeth sin to thee? Take care of thy good name, thy virtue, and thy

fame. Thou wilt then win heaven. Let the Pandavas have their kingdom, and

let the Kauravas have peace."

"While that best of Brahmanas was saying these words in a sorrowful tone,

Dhritarashtra, the son of Ambika, accomplished in speech, once more

addressed him, saying.---'My knowledge of life and death is similar to

thine. The truth is known to me as regards these. Man, however, in what

concerns his own interests, is deprived of judgment. O sire, know me to

be one who is an ordinary person. Of immeasurable power thou art. I pray

thee to extend thine towards us. Of soul under complete control, thou art

our refuge and instructor. My sons are not obedient to me, O great Rishi.

My understanding too is not inclined to commit sin.[27] Thou art the

cause of the fame, the achievements, and the inclination for virtue, of

the Bharatas. Thou art the reverend grandsire of both the Kurus and the

Pandavas.'

"Vyasa said,--'O royal son of Vichitravirya, tell me freely what is in

thy mind. I will remove thy doubts."

"Dhritarashtra said,--'O holy one, I desire to hear from thee of all

those indications that happen unto those that become victorious in

battle."

"Vyasa said,--'The (sacred) fire assumes a cheerful radiance. Its light

ascends upwards. Its flame bends towards the right. It blazes up without

being smoky. The libations poured on it yield a fragrant scent. It is

said that these are the indications of future success. The conches and

cymbals yield sounds that are deep and loud. The Sun as well as the Moon

gives pure rays. It is said that these are the indications of future

success. Crows, whether stationary or on their wings, utter cries that

are agreeable. They again that are behind, urge the warriors to advance;

while they that are ahead, forbid all advance.[28] Where vultures, swans,

parrots, cranes, and wood-peckers utter delightful cries, and wheel

towards the right, the Brahmanas say that their victory in battle is

certain. They whose divisions, in consequence of ornaments, coats of

mail, and standards, or the melodious neigh of their steeds, become

resplendent and incapable of being gazed at, always conquer their foes.

They who utter cheerful shouts, those warriors, O Bharata, whose energies

are not damped and whose garlands do not fade, always cross the ocean of

battle. They who utter cheerful shouts having penetrated into the

divisions of the foe, who utter even kind words,[29] to the enemy, and

who, before striking, forewarn the foe, win victory. The objects of

hearing, vision, taste, touch, and smell, without undergoing any change

for the worse, become auspicious. This also is another indication of a

victorious army, viz., there is joy among the combatants at all time.

This also is another indication of success, viz. the winds that blow, the

clouds, and the birds, all become favourable; while the clouds (so

favourable) and the rain-bows drop beneficial showers. These, O king, are

the indications of armies to be crowned with victory, while O monarch,

all these become otherwise in the case of those that are about to be

destroyed. Whether the army be small or large, cheerfulness, as an

attribute of the combatants, is said to be a certain indication of

victory. One soldier, struck with panic, can cause even a large army to

take fright and fly. And when an army, struck with panic, takes to

flight, it causes even heroic warriors to take fright. If a large army is

once broken and put to rout, it cannot like a herd of deer disordered in

fright or a mighty current of water be easily checked. If a large army is

once routed, it is incapable of being rallied; on the other hand,

beholding it broken, even those well-skilled in battle, O Bharata, become

heartless. Beholding soldiers struck with fear and flying, the panic

spreads in other directions, and soon, O king, the whole army is broken

and flies in all directions. And when an army is routed, even brave

leaders, O king, at the head of large divisions consisting of the four

kinds of forces, are incapable of rallying them. An intelligent man,

always exerting himself with activity, should strive (to win success) by

the aid of means. It is said that that success which is won by

negotiation and other means is the very best. That which is achieved by

producing disunion (among the foe) is indifferent. While that success, O

king, which is won by battle, is the worst. In battle are many evils, the

initial one, as it is said, being slaughter. Even fifty brave men who

know one another, who are underpressed, who are free from family ties,

and who are firmly resolved, can crush a large army. Even five, six,

seven men, who are unretreating, win victory. Vinata's son Garuda, O

Bharata, beholding even a large concourse of birds, asketh not the aid of

many followers (to vanquish them). The strength in number, therefore of

an army is not always the cause of victory. Victory is uncertain. It

depends on chance. Even they that become victorious have to sustain

loss.'"

SECTION IV

Vaisampayana said,--"Having said these words unto Dhritarashtra, Vyasa

took his departure. And Dhritarashtra also, having heard those words,

began to reflect in silence. And having reflected for only a short space

of time, he began to sigh repeatedly. And, soon, O bull of Bharata's

race, the king asked Sanjaya of soul worthy of praise,--saying,--'O

Sanjaya, these kings, these lords of earth, so brave and taking delight

in battle, are for smiting one another with weapons of diverse kinds,

being prepared to lay down their very lives for the sake of earth.

Incapable of being restrained, they are, indeed, smiting one another for

increasing the population of Yama's domain. Desirous of prosperity

connected with the possession of earth they are incapable of bearing one

another. I, therefore, think that earth must be possessed of many

attributes. Tell me all these, O Sanjaya, Many thousands, many millions,

many tens of millions, many hundreds of millions, heroic men have come

together at Kurujangala. I desire to hear, O Sanjaya, with accurate

details, about the situation and dimensions of those countries and cities

from which they have come. Through the potency of that regenerate Rishi

Vyasa of immeasurable energy, thou art endued with the lamp of celestial

perception and the eye of knowledge.

"Sanjaya said,--'O thou of great wisdom, I will recount to thee the

merits of earth according to my knowledge. Behold them with thy eye of

wisdom. I bow to thee, O bull of Bharata's race. Creatures in this world

are of two kinds, mobile and immobile. Mobile creatures are of three

kinds according to their birth, viz., oviparous, viviparous, and those

engendered by heat and damp. Of mobile creatures, O king, the foremost

are certainly those called viviparous. Of viviparous creatures the

foremost are men and animals. Animals, O king, of diverse forms, are of

fourteen species. Seven have their abodes in the woods, and seven of

these are domestic. Lions, tigers, boars, buffaloes, and elephants as

also bears and apes, are, O king, regarded as wild. Kine, goats, sheep,

men, horses, mules, and asses,--these seven amongst animals are reckoned

as domestic by the learned. These fourteen, O king, complete the tale of

domestic and wild animals, mentioned, O lord of earth, in the Vedas, and

on which the sacrifices rest. Of creatures that are domestic, men are

foremost, while lions are the foremost of those that have their abode in

the woods. All creatures support their life by living upon one another.

Vegetables are said to be immobile, and they are of four species viz.,

trees, shrubs, creepers, creeping plants existing for only a year, and

all stemless plants of the grass species.[30] Of mobile and immobile

creatures, there are thus one less twenty; and as regards their universal

constituents, there are five. Twenty-four in all, these are described as

Gayatri (Brahma) as is well-known to all.[31] He who knows these truly to

be the sacred Gayatri possessed of every virtue, is not liable, O best of

the Bharatas, to destruction in this world. Everything springeth from the

earth and everything, when destroyed, mergeth into the Earth. The Earth

is the stay and refuge of all creatures, and the Earth is eternal. He

that hath the Earth, hath the entire universe with its mobile and

immobile population. It is for this that longing for (the possession of

the) Earth, kings slay one another.'"

SECTION V

"Dhritarashtra said,--'The names of rivers and mountains, O Sanjaya, as

also of provinces, and all other things resting on the earth, and their

dimensions, O thou that are acquainted with the measures of things of the

earth in its entirety and the forests, O Sanjaya, recount to me in

detail.'

"Sanjaya said,--'O great king, all things in the universe, in consequence

of the presence (in them) of the five elements, have been said to be

equal by the wise. These elements, are space, air, fire, water, and

earth. Their (respective) attributes are sound, touch, vision, taste, and

scent. Every one of these elements possesses (in addition to what is

especially its own) the attribute or attributes of that or those coming

before it. The earth, therefore, is the foremost of them all, possessing

as it does the attributes of all the other four, besides what is

specially its own, as said by Rishis acquainted with truth.[32] There are

four attributes, O king, in water. Scent does not exist in it. Fire has

three attributes viz., sound, touch, and vision. Sound and touch belong

to air, while space has sound alone. These five attributes, O king, exist

(in this way) in the five principal elements depending on which all

creatures in the universe exist. They exist separately and independently

when there is homogeneity in the universe.[33] When, however, these do

not exist in their natural state but with one another, then creatures

spring into life, furnished with bodies. This is never otherwise. The

elements are destroyed, in the order of the one succeeding, merging into

the one that proceeds; and they spring also into existence, one arising

from the one before it.[34] All of these are immeasurable, their forms

being Brahma itself. In the universe are seen creatures consisting of the

five elements. Men endeavour to ascertain their proportions by exercising

their reason. Those matters, however, that are inconceivable, should

never be sought to be solved by reason. That which is above (human)

nature is an indication of the inconceivable.

"'O son of Kuru's race, I will, however, describe to thee the island

called Sudarsana. This island, O king, is circular and of the form of a

wheel. It is covered with rivers and other pieces of water and with

mountains looking like masses of clouds, and with cities and many

delightful provinces. It is also full of trees furnished with flowers and

fruits, and with crops of diverse kinds and other wealth. And it is

surrounded on all sides with the salt ocean. As a person can see his own

face in a mirror, even so is the island called Sudarsana seen in the

lunar disc. Two of its parts seem to be a peepul tree, while two others

look like a large hare. It is surrounded on all sides with an assemblage

of every kind of deciduous plants. Besides these portions, the rest is

all water. What remains I will describe to thee shortly. The rest I will

speak of afterwards. Listen now to this that I describe in brief.[35]"

SECTION VI

"Dhritarashtra said.---"Thou art intelligent, O Sanjaya, and acquainted

with the truth (about everything). Thou hast duly given a description of

the island in brief. Tell us now of the island in detail. Tell us now of

the dimension of the expanse of land that lies in the portion looking

like a hare. Thou mayst then speak of the portion resembling peepul tree."

Vaisampayana said,--"Thus addressed by the king, Sanjaya began to say.

"Sanjaya said,--'Stretching from east to west, are these six mountains

that are equal[36] and that extend from the eastern to the western ocean.

They are Himavat, Hemakuta, that best of mountains called Nishadha, Nila

abounding with stones of lapis lazuli, Sweta white as the moon, and the

mountains called Sringavat composed of all kinds of metals.[37] These are

the six mountains, O king, which are always the resorts of Siddhas and

Charanas. The space lying between each of these measures a thousand

Yojanas, and thereon are many delightful kingdoms. And these divisions

are called Varshas, O Bharata. In all those kingdoms reside creatures of

diverse species. This (the land where we are) is in the Varsha that is

called after Bharata. Next to it (northwards) is the Varsha called after

Himavat. The land that is beyond Hemakuta is called Harivarsha, South of

the Nila range and on the north of the Nishadha is a mountain, O king,

called Malyavat that stretches from east to west. Beyond Malyavat

northwards is the mountain called Gandhamadana.[38] Between these two

(viz., Malyavat and Gandhamadana) is a globular mountain called Meru made

of gold. Effulgent as the morning sun, it is like fire without smoke.[39]

It is eighty-four thousand Yojanas high, and, O king, its depth also is

eighty-four Yojanas. It standeth bearing the worlds above, below and

transversely. Besides Meru are situated, O lord, these four islands,

viz., Bhadraswa, and Ketumala, and Jamvudwipa otherwise called Bharata,

and Uttar-Kuru which is the abode of persons who have achieved the merit

of righteousness. The bird Sumukha, the son of Suparna, beholding that

all the birds on Meru were of golden plumage, reflected that he should

leave that mountain inasmuch as there was no difference between the good,

middling, and bad birds. The foremost of luminaries, the sun, always

circumambulates Meru, as also the moon with (his) attendant

constellation, and the Wind-god too. The mountain, O king, is endued with

celestial fruits and flowers, and it is covered all over with mansions

made of furnished gold. There, on that mountain, O king, the celestials,

the Gandharvas, the Asuras, and the Rakshasas, accompanied by the tribes

of Apsaras, always sport. There Brahman, and Rudra, and also Sakra the

chief of the celestials, assembled together, performed diverse kinds of

sacrifices with plentiful gifts. Tumvuru, and Narada and Viswavasu, and

the Hahas and the Huhus, repairing thither, adored the foremost of the

celestials with diverse hymns. The high-souled seven Rishis, and Kasyapa

the lord of creatures, repair thither, blessed be thou, on every parva

day.[40] Upon the summit of that mountain, Usanas, otherwise called the

Poet, sporteth with the Daityas (his disciples).[41] The jewels and gems

(that we see) and all the mountains abounding in precious stones are of

Meru. Therefrom a fourth part is enjoyed by the holy Kuvera. Only a

sixteenth part of that wealth he giveth unto men. On the northern side of

Meru is a delightful and excellent forest of Karnikaras, covered with the

flowers of every season,[42] and occupying a range of hills. There the

illustrious Pasupati himself, the creator of all things, surrounded by

his celestial attendants and accompanied by Uma, sporteth bearing a chain

of Karnikara flowers (on his neck) reaching down to his feet, and blazing

with radiance with his three eyes resembling three risen suns. Him

Siddhas truthful in speech, of excellent vows and austere ascetic

penances, can behold. Indeed, Maheswara is incapable of being seen by

persons of wicked conduct. From the summit of that mountain, like a

stream of milk, O ruler of men, the sacred and auspicious Ganga,

otherwise called Bhagirathi, adored by the most righteous, of universal

form and immeasurable and issuing out with terrific noise, falleth with

impetuous force on the delightful lake of Chandramas.[43] Indeed that

sacred lake, like an ocean, hath been formed by Ganga herself. (While

leaping from the mountains), Ganga, incapable of being supported by even

the mountains, was held for a hundred thousand years by the bearer of

Pinaka  on his head.[44] On the western side of Meru, O king, is

Ketumala.[45] And there also is Jamvukhanda. Both are great seats of

humanity, O king.[46] There, O Bharata, the measure of human life is ten

thousand years. The men are all of a golden complexion, and the women are

like Apsaras. And all the residents are without sickness, without sorrow,

and always cheerful. The men born there are of the effulgence of melted

gold. On the summits of Gandhamadana, Kuvera the lord of the Guhyakas,

with many Rakshasas and accompanied by tribes of Apsaras, passeth his

time in joy. Besides Gandhamadana there are many smaller mountains and

hills. The measure of human life there is eleven thousand years. There, O

king, the men are cheerful, and endued with great energy and great

strength and the women are all of the complexion of the lotus and highly

beautiful. Beyond Nila is (the Varsha called) Sweta, beyond Sweta is (the

Varsha called) Hiranyaka. Beyond Hiranyaka is (the Varsha called)

Airavata covered with provinces. The last Varsha in the (extreme) north

and Bharata's Varsha in the (extreme) south are both, O king, of the form

of a bow. These five Varshas (viz., Sweta, Hiranyaka, Elavrita,

Harivarsha, and Haimavat-varsha) are in the middle, of which Elavrita

exists in the very middle of all. Amongst these seven Varshas (the five

already mentioned and Airavata and Bharata) that which is further north

excels the one to its immediate south in respect of these attributes,

viz., the period of life, stature, health, righteousness, pleasure, and

profit. In these Varshas, O Bharata, creatures (though of diverse

species) yet, live together. Thus, O king, is Earth covered with

mountains. The huge mountains of Hemakuta are otherwise called Kailasa.

There, O king, Vaisravana passeth his time in joy with his Guhyakas.

Immediately to the north of Kailasa and near the mountains of Mainaka

there is a huge and beautiful mountain called Manimaya endued with golden

summits. Beside this mountain is a large, beautiful, crystal and

delightful lake called Vindusaras with golden sands (on its beach). There

king Bhagiratha, beholding Ganga (since) called after his own name,

resided for many years. There may be seen innumerable sacrificial stakes

made of gems, and Chaitya tree made of gold. It was there that he of a

thousand eyes and great fame won (ascetic) success by performing

sacrifices. There the Lord of all creatures, the eternal Creator of all

the worlds, endued with supreme energy surrounded by his ghostly

attendants, is adored. There Nara and Narayana, Brahman, and Manu, and

Sthanu as the fifth, are (ever present). And there the celestial stream

Ganga having three currents,[47] issuing out of the region of Brahman,

first showed herself, and then dividing herself into seven streams,

became Vaswokasara, Nalini, the sin-cleansing Saraswati, Jamvunadi, Sita,

Ganga and Sindhu as the seventh. The Supreme Lord hath (himself) made the

arrangement with reference to that inconceivable and celestial stream. It

is there that[48] sacrifices have been performed (by gods and Rishis) on

a thousand occasions after the end of the Yuga (when creation begins). As

regards the Saraswati, in some parts (of her course) she becometh visible

and in some parts not so. This celestial sevenfold Ganga is widely known

over the three worlds. Rakshasas reside on Himavat, Guhyakas on Hemakuta,

and serpents and Nagas on Nishadha, and ascetics on Gokarna. The Sweta

mountains are said to be the abode of the celestial and the Asuras. The

Gandharvas always reside on Nishadhas, and the regenerate Rishis on Nila.

The mountains of Sringavat also are regarded as the resort of the

celestials.

"'These then, O great king, are the seven Varshas of the world as they

are divided. Diverse creatures, mobile[49] and immobile, are placed in

them all. Diverse kinds of prosperity, both providential and human, are

noticeable in them. They are incapable of being counted. Those desirous,

however, of their own good believe (all this), I have now told thee of

that delightful region (of land) of the form of a hare about which thou

hadst asked me. At the extremities of that region are the two Varshas,

viz., one on the north and the other on the south. Those two also have

now been told to thee. Then again the two islands Naga-dwipa and

Kasyapa-dwipa are the two ears of this region of the form of a hare. The

beautiful mountains of Maleya, O king, having rocks like plates of

copper, form another (prominent) part of Jamvudwipa that having its shape

resembling a hare.'"

SECTION VII

"Dhritarashtra said,--'Tell me, O Sanjaya, thou of great intelligence, of

the regions to the north and the east side of Meru, as also of the

mountains of Malyavat, in detail.[50]

"Sanjaya said,--'On the south of the Nila mountain and the northern side

of Meru are the sacred Northern Kurus, O king, which are the residence of

the Siddhas. The trees there bear sweet fruits, and are always covered

with fruits and flowers. All the flowers (there) are fragrant, and the

fruits of excellent taste. Some of the trees, again, O king, yield fruits

according to (the) will (of the plucker). There are again some other

trees, O king, that are called milk-yielding. These always yield milk and

the six different kinds of food of the taste of Amrita itself. Those

trees also yield cloths and in their fruits are ornaments (for the use of

man). The entire land abounds with fine golden sands. A portion of the

region there, extremely delightful, is seen to be possessed of the

radiance of the ruby or diamond, or of the lapis lazuli or other jewels

and gems.[51] All the seasons there are agreeable and nowhere does the

land become miry, O king. The tanks are charming, delicious, and full of

crystal water. The men born there have dropped from the world of the

celestials.[52] All are of pure birth and all are extremely handsome in

appearance. There twins (of opposite sexes) are born and the women

resemble Apsaras in beauty. They drink the milk, sweet as Amrita, of

those milk-yielding trees (already mentioned). And the twins born there

(of opposite sexes) grow up equally. Both possessed of equal beauty, both

endued with similar virtues, and both equally dressed, both grow up in

love, O monarch, like a couple of chakrabakas. The people of that country

are free from illness and are always cheerful. Ten thousand and ten

hundred years they live, O king, and never abandon one another. A class

of birds called Bharunda, furnished with sharp beaks and possessed of

great strength, take them up when dead and throw them into mountain

caves. I have now described to thee, O king, the Northern Kurus briefly.

"I will now describe to thee the eastern side of Meru duly. Of all the

regions there, the foremost, O king, is called Bhadraswa, where there is

a large forest of Bhadra-salas, as also a huge tree called Kalamra. This

Kalamra, O king, is always graced with fruits and flowers. That tree

again is a Yojana in height and is adored by Siddhas[53] and the

Charanas. The men there are all of a white complexion, endued with great

energy, and possessed of great strength. The women are of the complexion

of lilies, very beautiful, and agreeable to sight. Possessed of radiance

of the moon,[54] and white as the moon, their faces are as the full-moon.

Their bodies again are as cool as the rays of the moon and they are all

accomplished in singing and dancing. The period of human life there, O

bull of the Bharata's race, is ten thousand years. Drinking the juice of

the Kalamra they continue youthful for ever. On the south of Nila and the

north of Nishadha, there is a huge Jamvu tree that is eternal. Adored by

the Siddhas and Charanas, that sacred tree granteth every wish. After the

name of that tree this division hath ever been called Jamvudwipa. O bull

of Bharata race, a thousand and a hundred Yojanas is the height of that

prince of trees, which touches the very heavens, O king of men. Two

thousand and five hundred cubits measure the circumference of a fruit of

that tree which bursts when ripe. In falling upon the earth these fruits

make a loud noise, and then pour out, O king, a silvery juice on the

ground. That juice of the Jamvu, becoming, O king, a river, and passing

circuitously round Meru, cometh to the (region of the) Northern Kurus. If

the juice of that fruit is quaffed, it conduces to peace of mind. No

thirst is felt ever after, O king. Decrepitude never weakens them. And

there a species of gold called Jamvunada and used for celestial

ornaments, very brilliant and like the complexion of Indragopoka insects,

is produced. The men born there are of the complexion of the morning sun.

"'On the summit of Malyavat is always seen, O bull of Bharata's race, the

fire called Samvataka which blazeth forth at the end of the Yuga for the

destruction of the universe. On Malyavat's summit towards the east are

many small mountains and Malyavat, O king, measures eleven thousand[55]

Yojanas. The men born there are of the complexion of gold. And they are

all fallen from the region of Brahman and are utterers of Brahma. They

undergo the severest of ascetic austerities, and their vital seed is

drawn up. For the protection of creatures they all enter the sun.

Numbering sixty-six thousand, they proceed in advance of Aruna,

surrounding the sun. Heated with the sun's rays for sixty-six thousand

years, they then enter the lunar disc.'"

SECTION VIII

"Dhritarashtra said,--'Tell me truly, O Sanjaya, the names of all the

Varshas, and of all the mountains, and also of all those that dwell on

those mountains.

"Sanjaya said,--'On the south of Sweta and the north of Nishadha, is the

Varsha, called Romanaka. The men that are born there are all of white

complexion, of good parentage, and handsome features. And the men born

there are also all without enemies. And they live, O king, for eleven

thousand and five hundred years, being ever of cheerful hearts. On the

south of Nishadha is the Varsha called Hiranmaya where is the river

called Hiranwati. There, O king, liveth that foremost of birds named

Garuda. And the people there, O monarch, are all followers of the

Yakshas, wealthy, and of handsome features. And, O king, the men there

are endued with great strength and have: cheerful hearts. And they live

for twelve thousand and five hundred years., O king, which is the measure

of their lives. The mountains of Sringavat,[56] O ruler of men, have

three beautiful summits. One of these is made of jewels and gems, another

is very wonderful, being made of all kinds of gems and adorned with

palatial mansions. There the self-luminous lady named Sandili always

liveth. On the north of Sringavat and up to the margin of the sea, O

king, the Varsha called Airavat. And because this jewelled mountain is

there, therefore is this Varsha superior to all. The sun giveth no heat

there and men are not subject to decay. And the moon there, with the

stars, becoming the only source of light, covereth (the firmament).

Possessing the radiance and complexion of the lotus, and endued with eyes

that resemble lotus-petals, the men born there have the fragrance of the

lotus. With winkless eyes, and agreeable scent (emanating from their

bodies), they go without food and have their senses under control. They

are all fallen from the region of the celestials, and are all, O king,

without sin of any kind. And they live, O monarch, for thirteen thousand

years, that being. O best of the Bharatas, the measure of their lives.

And so on the north of the milky ocean, the Lord Hari of unlimited

puissance dwelleth on his car made of gold. That vehicle is endued with

eight wheels, with numerous supernatural creatures stationed on it, and

having the speed of the mind. And its complexion is that of fire, and it

is endued with mighty energy and adorned with Jamvunada gold. He is the

Lord of all creatures, and is possessed, O bull of Bharata's race, of

every kind of prosperity. In him the universe merges (when dissolution

comes), and from him it again emanates (when the creative desire seizes

him). He is the actor, and it is He that makes all others act. He, O

monarch, is earth, water, space, air, and fire. He is Sacrifice's self

unto all creatures, and fire is His mouth."

Vaisampayana continued,--"The high-souled king Dhritarashtra, thus

addressed by Sanjaya, became, O monarch, absorbed in meditation about his

sons. Endued with great energy, he then, having reflected, said these

words: 'Without doubt, O Suta's son, it is Time that destroyeth the

universe. And it is Time that again createth everything. Nothing here is

eternal. It is Nara and Narayana, endued with omniscience, that

destroyeth all creatures.[57] The gods speak of him as Vaikuntha (of

immeasurable puissance), while men call him Vishnu (one that pervadeth

the Universe)!'"

SECTION IX

"Dhritarashtra said,--'Tell me truly (O Sanjaya) of this Varsha that is

called after Bharata, where this senseless force hath been collected, in

respect of which this my son Duryodhana hath been so very covetous, which

the sons of Pandu also are desirous of obtaining, and in which my mind

too sinketh. O, tell me this, for thou art, in my judgment endued with

intelligence.

"Sanjaya said,--'Listen to me, O king The sons of Pandu are not covetous

about this country. On the other hand, it is Duryodhana that is covetous,

and Sakuni the son of Suvala, as also many other Kshatriyas who are

rulers of the provinces, who being covetous of this country are not able

to bear one another. I will now will thee, O thou of Bharata's race, of

the tract of land known by Bharata's name. This land is the beloved one

of Indra, and, O thou of Bharata's race, this land, O monarch, that is

called after Bharata, is also the beloved land of Manu, the son of

Vivaswat, of Prithu, of Vainya, of the high-souled Ikshwaku, of Yayati,

of Amvarisha, of Mandhatri, of Nahusha, of Muchukunda, of Sivi the son of

Usinara, of Rishava, of Ila, of king Nriga, of Kusika, O invincible one,

of the high-souled Gadhi, of Somaka, O irrepressible one, and of Dilipa,

and also, O monarch, of many other mighty Kshatriyas. I will now, O

chastiser of foes, describe to thee that country as I have heard of it.

Listen to me, O king, as I speak of what thou hast asked me. Mahendra,

Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra,--these seven

are the Kala-mountains[58] (of Bharatvarsha). Besides these, O king,

there are thousands of mountains that are unknown, of hard make, huge,

and having excellent valleys. Besides these there are many other smaller

mountains inhabited by barbarous tribes. Aryans and Mlecchas, O Kauravya,

and many races, O lord, mixed of the two elements, drink the waters of

the following rivers, viz., magnificent Ganga, Sindhu, and Saraswati; of

Godavari, and Narmada, and the large river called Yamuna; of

Dhrishadwati, and Vipapa, and Vipasa and Sthulavaluka; of the river

Vetravati, and that other one called Krishna-vena; of Iravati, and

Vitasta, and Payosyini, and Devika; of Vedasmrita and Vedavati, and

Tridiva, and Ikshumalavi;[59] of Karishini, and Chitravaha, and the river

called Chitrasena; of Gomati, and Dhutapada and the large river called

Gandaki[60], of Kausiki, and Nischitra, and Kirtya, and Nichita, and

Lohatarini;[61] of Rashasi and Satakumbha, and also Sarayu; of

Charmanwati, and Vetravati,[62] and Hastisoma, and Disa; of the river

called Saravati, and Venna, and Bhimarathi; of Kaveri, and Chuluka, and

Vina, and Satavala; of Nivara, and Mahila, and Suprayoga, O king; of

Pavitra, and Kundala, and Rajani, and Puramalini; of Purvabhirama, and

Vira, and Bhima, and Oghavati; of Palasini, and Papahara, and Mahendra,

and Patalavati, of Karishini, and Asikni, and the large river Kusachira:

of Makari, and Pravara, and Mena, and Hema, and Dhritavati; of Puravati,

and Anushna, and Saivya, and Kapi, O Bharata; of Sadanira, and Adhrishya,

and the mighty stream Kusadhara; of Sadakanta, and Siva, and Viravati; of

Vatsu, and Suvastu, and Kampana with Hiranwati; of Vara, and the mighty

river Panchami, of Rathachitra, and Jyotiratha, and Viswamitra, and

Kapinjala; of Upendra, and Vahula, and Kuchira, and Madhuvahini: of

Vinadi, and Pinjala, and Vena, and the great river Pungavena; of Vidisa

and Krishna-vena, and Tamra, and Kapila, of Salu, and Suvama, the

Vedaswa, and the mighty river Harisrava; of Sighra, and Pischala, and the

river Bharadwaji, of the river Kausiki, and Sona, and Chandrama; of

Durgamantrasila, and Brahma-vodhya, and Vrihadvati; of Yaksha, and Rohi,

and Yamvunadi; of Sunasa and Tamasa, and Dasi, and Vasa, and Varuna, and

Asi; of Nila, and Dhrimati, and the mighty river Parnasa; of Pomasi, and

Vrishabha, and Brahma-meddhya, and Vrihaddhani. These and many other

large rivers, O king, such as Sadonirmaya and Krishna, and Mandaga, and

Mandavahini; and Mahagouri, and Durga, O Bharata; and Chitropala.

Chitraratha, and Manjula, and Vahini; and Mandakini, and Vaitarani, and

Kosa, and Mahanadi; and Suktimati, and Ananga, and Pushpaveni, and

Utpalavati; and Lohitya, Karatoya, and Vrishasabhya; and Kumari, and

Rishikullya and Marisha, and Saraswati; and Mandakini, and Supunya,

Sarvasanga, O Bharata, are all mothers of the universe and productive of

great merit. Besides these, there are rivers, by hundreds and thousands,

that are not known (by names), I have now recounted to thee, O king, all

the rivers as far as I remember.

"After this, listen to the names of the provinces as I mention them. They

are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the

Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the

Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the

Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the

Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas,

Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the

further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the

Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas,

the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the

Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the

Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras,

the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the

Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the

Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the

Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the

Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the

Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas,

the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the

Samudranishkutas; the Andhras, and, O king, many hilly tribes, and many

tribes residing on lands laying at the foot of the hills, and the

Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O

king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the

Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the

Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas,

the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the

Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the

Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas,

and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the

Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas,

the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the

Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas,

the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the

Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras,

the Saisikatas, and the Parvatiyas, O sire.

"'There are other kingdoms, O bull of Bharata's race, in the south. They

are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the

Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the

Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the

Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the

Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the

Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the

Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena;

the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the

Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the

Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas,

and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas,

the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the

Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the

tribes of the north are the Mlecchas, and the Kruras, O best of the

Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many

Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the

Parasikas; the Ramanas, and the Dasamalikas. These countries are,

besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then

again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the

Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas,

the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras,

the Hansamargas, and the Karamanjakas. These and other kingdoms are on

the east and on the north. O lord, alluding to them briefly I have told

thee all. Earth, if its resources are properly developed according to its

qualities and prowess, is like an ever-yielding[63] cow, from which the

three-fold fruits of virtue, profit and pleasure, may be milked. Brave

kings conversant with virtue and profit have become covetous of Earth.

Endued with activity, they would even cast away their lives in battle,

from hunger of wealth. Earth is certainly the refuge of creatures endued

with celestial bodies as also of creatures endued with human bodies.[64]

Desirous of enjoying Earth, the kings, O chief of the Bharatas, have

become like dogs that snatch meat from one another. Their ambition is

unbounded, knowing no gratification.[65] It is for this that the Kurus

and the Pandavas are striving for possession of Earth, by negotiation,

disunion, gift, and battle, O Bharata. If Earth be well looked after, it

becometh the father, mother, children, firmament and heaven, of all

creatures, O bull among men.'"

SECTION X

"Dhritarashtra said,--'Tell me, O Sanjaya, of the period of life, the

strength, the good and bad things, the future, past and present, of the

residents, O Suta, of this Varsha of Bharata, and of the Himavat-varsha,

as also of Hari-varsha, in detail."

"Sanjaya said,--'O bull of Bharata's race, four Yugas set in Bharata's

Varsha, viz., Krita, Treta, Dwapara, and Kali. The Yuga that sets in

first is Krita. O Lord; after the expiry of Krita comes Treta; after

expiry of Treta comes Dwapara; and after that last of all, sets in Kali.

Four thousand years, O best of the Kurus, are reckoned as the measure of

life, O best of kings, in the Krita epoch. Three thousand years is the

period in Treta, O ruler of men. At present in Dwapara, persons live on

Earth for two thousand years. In Kali, however, O bull of Bharata's race,

there is no fixed limit of life's measure, in so much that men die while

in the womb, as also soon after birth. In the Krita age, O king, men are

born and beget children, by hundreds and thousands, that are of great

strength and great power, endued with the attribute of great wisdom, and

possessed of wealth and handsome features. In that age are born and

begotten Munis endued with wealth of asceticism, capable of great

exertion, possessed of high souls, and virtuous, and truthful in speech.

The Kshatriyas also, born in that age are of agreeable features,

able-bodied, possessed of great energy, accomplished in the use of the

bow, highly skilled in battle and exceedingly brave. In the Treta age, O

king, all the Kshatriya kings were emperors ruling from sea to sea. In

Treta are begotten brave Kshatriyas not subject to any one, endued with

long lives, possessed of heroism, and wielding the bow in battle with

great skill. When Dwapara sets in, O king, all the (four) orders born

become capable of great exertion, endued with great energy, and desirous

of conquering one another. The men born in Kali, O king, are endued with

little energy, highly wrathful, covetous, and untruthful. Jealousy,

pride, anger, deception, malice and covetousness, O Bharata, are the

attributes of creatures in the Kali age. The portion that remains, O

king, of this the Dwapara age, is small, O ruler of men. The Varsha known

as Haimavat is superior to Bharatavarsha, while Harivarsha is superior to

Hainavatvarsha, in respect of all qualities.'

SECTION XI

(Bhumi Parva)

"Dhritarashtra said,--'Thou hast, O Sanjaya, duly described Jamvukhanda

to me. Tell me now its dimensions and extent truly. Tell me also, O

Sanjaya, of the extent of the ocean of Sakadwipa, and Kusadwipa, of

Salmalidwipa and Kraunchadwipa, truly and without leaving anything and

tell me also, O son of Gavalgani, of Rahu and Soma and Surya.'

"Sanjaya said,--'There are, O king, many islands, over which the Earth

extended. I will describe to thee, however, only seven islands, and the

moon, and the sun, and the planet (Rahu), also. The Jamvu mountain, O

king, extends over full eighteen thousand and six hundred Yojanas. The

extent of the salt ocean is said to be twice this. That ocean is covered

with many kingdoms, and is adorned with gems and corals. It is, besides,

decked with many mountains that are variegated with metals of diverse

kinds. Thickly peopled by Siddhas and Charanas, the ocean is circular in

form.

"I will now tell thee truly of Sakadwipa, O Bharata. Listen to me, O son

of Kuru's race, as I describe it to thee duly. That island, O ruler of

men, is of twice the extent of Jamvudwipa. And the ocean also, O great

king, is of twice the extent of that island. Indeed, O best of the

Bharatas, Sakadwipa is surrounded on all sides by the ocean. The kingdoms

there are full of righteousness, and the men there never die. How can

famine take place there? The people are all endued with forgiveness and

great energy. I have now, O bull of Bharata's race, given thee duly a

brief description of Sakadwipa. What else, O king, dost thou wish to

hear?'"[66]

"Dhritarashtra said,--'Thou hast given me, O Sanjaya, a description of

Sakadwipa in brief. O thou that art possessed of great wisdom, tell me

now everything in detail truly.'

"Sanjaya said,--'In that island, O king, there are seven mountains that

are decked with jewels and that are mines of gems, precious stones. There

are many rivers also in that island. Listen to me as I recount their

names. Everything there, O king, is excellent and delightful, The first

of these mountains is called Meru. It is the abode of the gods, Rishis,

and Gandharvas. The next mountain, O king, is called Malaya stretching

towards the east. It is there that the clouds are generated and it is

thence that they disperse on all sides. The next, O thou of Kuru's race,

is the large mountain called Jaladhara.[67] Thence Indra daily taketh

water of the best quality. It is from that water that we get showers in

the season of rains, O ruler of men. Next cometh the high mountain called

Raivataka, over which, in the firmament, hath been permanently placed the

constellation called Revati. This arrangement hath been made by the

Grandsire himself. On the north of this, O great king, is the large

mountain called Syama. It hath the splendour of newly-risen clouds, is

very high, beautiful and of bright body. And since the hue of those

mountains is dark, the people residing there are all dark in complexion,

O king.'

"Dhritarashtra said,--'A great doubt ariseth in my mind, O Sanjaya, from

what thou hast said. Why, O Suta's son, would the people there be of dark

complexion?'

"Sanjaya said,--'O great king, in all islands, O son of Kuru's race, men

may be found that are fair, and those that are dark, and those also that

are produced by a union of the fair and the dark races. But because the

people there are all dark, therefore is that mountain called the Dark

Mountain. After this, O chief of the Kurus, is the large mountain called

Durgasaila. And then cometh the mountain called Kesari. The breezes that

blow from that mountain are all charged with (odoriferous) effluvia. The

measure of each of these mountains is double that of the one mentioned

immediately before. O thou of Kuru's race, it hath been said by the wise

that there are seven Varshas in that island. The Varsha of Meru is called

Mahakasa; that of the water-giving (Malaya) is called Kumudottara. The

Varsha of Jaladhara is called Sukumara: while that of Raivatak is called

Kaumara; and of Syama, Manikanchana. The Varsha of Kesara is called

Mandaki, and that called after the next mountain is called Mahapuman. In

the midst of that island is a large tree called Saka. In height and

breadth the measure of that tree is equal to that of the Jamvu tree in

Jamvudwipa. And the people there always adore that tree. There in that

island are, many delightful provinces where Siva is worshipped, and

thither repair the Siddhas, the Charanas, and the celestials. The people

there, O king, are virtuous, and all the four orders, O Bharata, are

devoted to their respective occupation. No instance of theft can be seen

there. Freed from decrepitude and death and gifted with long life, the

people there, O king, grow like rivers during the season of rains. The

rivers there are full of sacred water, and Ganga herself, distributed as

she hath been into various currents, is there, Sukumari, and Kumari, and

Seta, and Keveraka, and Mahanadi, O Kauravya, and the river Manijala, and

Chakshus, and the river Vardhanika, O thou best of the Bharatas,--these

and many other rivers by thousands and hundreds, all full of sacred

water, are there, O perpetuator of Kuru's race, from which Vasava draweth

water for showering it as rain. It is impossible to recount the names and

lengths of rivers. All of them are foremost of rivers and sin-cleansing.

As heard by all men there, in that island of Saka, are four sacred

provinces. They are the Mrigas, the Masakas, the Manasas, and the

Mandagas. The Mrigas for the most part are Brahmanas devoted to the

occupations of their order. Amongst the Masakas are virtuous Kshatriyas

granting (unto Brahmanas) every wish (entertained by them). The Manasas,

O king, live by following the duties of the Vaisya order. Having every

wish of theirs gratified, they are also brave and firmly devoted to

virtue and profit. The Mandagas are all brave Sudras of virtuous

behaviour. In these provinces, O monarch, there is no king, no

punishment, no person that deserves to be punished. Conversant with the

dictates of duty they are all engaged in the practice of their respective

duties and protect one another. This much is capable of being said of the

island called Saka. This much also should be listened to about that

island endued with great energy."[68]

SECTION XII

"Sanjaya said, 'O Kauravya, that which is heard about the islands in the

north, I will recount to thee, O Great king. Listen to me now. (Thither

in the north) is the ocean whose waters are clarified butter. Then is the

ocean whose waters are curds. Next cometh the ocean whose waters are

wine, and then is another ocean of water. The islands, O king, are double

in area of one another as they proceed further and further towards the

north. And they are surrounded, O king, by these oceans.[69] In the

island that is in the middle, there is a large mountain called Goura made

of red arsenic; on the western island, O king, is the mountain Krishna

that is the favourite (abode) of Narayana. There Kesava guardeth

celestial gems (in profusion), and thence, inclined to grace, he

bestoweth happiness on creatures. Along with the kingdoms there, O king,

the (celestial) clump of Kusa grass in Kusadwipa, and the Salmali tree in

the island of Salmalika, are adored. In the Krauncha island also, the

mountain called Maha-krauncha that is a mine of all kinds of gems is, O

king, always adored by all the four orders of men. (There), O monarch, is

the mountain called Gomanta that is huge and consists of all kinds of

metals, and whereon always resideth, mingling with those that have been

emancipated, the puissant Narayana, otherwise called Hari, graced with

prosperity and possessed of eyes like lotus leaves. In Kusadwipa, O king

of kings, there is another mountain variegated with corals and called

after the name of that island itself. This mountain is inaccessible and

made of gold. Possessed of great splendour, O Kauravya, there is a third

mountain there that is called Sumida. The sixth is called Harigiri. These

are the six principal mountains. The intervening spaces between one

another of these six mountains increaseth in the ratio of one to two as

they proceed further and further towards the north. The first Varsha is

called Audhido; the second is Venumandala; the third is called Suratha;

the fourth is known by the name of Kamvala; the fifth Varsha is called

Dhritimat; and the sixth is named Prabhakara; the seventh Varsha is

called Kapila. These are the seven successive Varshas. In these, gods and

Gandharvas, and other creatures of the universe, sport and take delight.

In these Varshas the inhabitants never die. There, O king, are no

robbers, nor any tribes of Mlecchas. All the residents are almost white

in complexion, and very delicate, O king.

"'As regards the rest of the islands, O ruler of men, I will recount all

that hath been heard by me. Listen, O monarch, with an attentive mind. In

the Krauncha island, O great king, there is a large mountain called

Krauncha. Next to Krauncha is Vamanaka; and next to Vamanaka is

Andhakara. And next to Andhakara,[70] O king, is that excellent of

mountains called Mainaka. After Mainaka, O monarch, is that best of

mountains called Govinda; and after Govinda, O king, is the mountain

called Nivida. O multiplier of thy race, the intervening spaces between

one another of these mountains increaseth in the ratio of one to two. I

will now tell thee the countries that lie there. Listen to me as I speak

of them. The region near Krauncha is called Kusala; that near Vamanaka is

Manonuga. The region next to Manonuga, O perpetuator of Kuru's race, is

called Ushna. After Ushna is Pravaraka; and after Pravaraka is

Andhakaraka. The country after Andhakaraka is named Munidesa. After

Munidesa the region is called Dundubhiswana teeming with Siddhas and

Charanas. The people are almost white in complexion, O king. All these

countries, O monarch, are the habitations of gods and Gandharvas. In (the

island of) Pushkara is a mountain called Pushkara that abounds with

jewels and gems. There always dwelleth the divine Prajapati himself. Him

all the gods and great Rishis always adore with gratifying words and

worship reverently, O king. Diverse gems from Jamvudwipa are used there.

In all these islands, O king, Brahmacharyya, truth, and self-control of

the dwellers, as also their health and periods of life, are in the ratio

of one to two as the islands are more and more remote (northwards). O

king, the land in those islands, O Bharata, comprises but one country,

for that is said to be one country in which one religion is met with. The

Supreme Prajapati himself, upraising the rod of chastisement, always

dwelleth there, protecting those islands. He, O monarch, is the king. He

is their source of bliss. He is the father, and he is the grand-father.

He it is, O best of men, that protecteth all creatures there, mobile or

immobile. Cooked food, O Kauravya, cometh there of itself and the

creatures eat it daily. O mighty-armed one. After these regions is seen a

habitation of the name of Sama. It is of a starry-shape having four

corners, and it hath, O king, thirty-three mandalas. There dwell, O

Kauravya, four princely elephants adored by all.[71] They are, O best of

the Bharatas, Vamana, and Airavata, and another, and also Supratika.[72]

O king, with rent cheeks and mouth, I do not venture to calculate the

proportions of these four elephants.[73] Their length, breadth and

thickness have for ever remained unascertained. There in those regions, O

king, winds blow irregularly from all directions.[74] These are seized by

those elephants with the tips of their trunks which are of the complexion

of the lotus and endued with great splendour and capable of drawing up

everything in their way. And soon enough after seizing them they then

always let them out. The winds, O king, thus let out by those respiring

elephants, come over the Earth and in consequence thereof creatures draw

breath and live.'

"Dhritarashtra said,--'Thou hast, O Sanjaya, told me everything about the

first subject very elaborately. Thou hast also indicated the positions of

the islands. 'Tell now, O Sanjaya, about what remains.'

"Sanjaya said,--'Indeed, O great king, the islands have all been

described to thee. Listen now to what I truly say about the heavenly

bodies and about Swarbhanu, O chief of the Kauravas, as regards its

dimensions. It is heard, O king, that the planet Swarbhanu is globular.

Its diameter is twelve thousand Yojanas, and its circumference, because

it is very large, is forty-two thousand Yojanas, O sinless one,[75] as

said by the learned of olden times. The diameter of the moon, O king, is

stated to be eleven thousand Yojanas. Its circumference, O chief of the

Kurus, is stated to be thirty-eight thousand nine hundred Yojanas of the

illustrious planet of cool rays. It hath been heard that the diameter of

the beneficent, fast going and light-giving Sun, O thou of Kuru's race,

is ten thousand Yojanas, and his circumference, O king, is thirty-five

thousand eight hundred miles, in consequence of his largeness, O sinless

one. These are the dimensions reckoned here, O Bharata, of Arka. The

planet Rahu, in consequence of his greater bulk, envelops both the Sun

and the Moon in due times. I tell thee this in brief. With the eye of

science, O great king, I have now told thee all that thou hadst asked.

Let peace be thine. I have now told thee about the construction of the

universe as indicated in the Shastras. Therefore, O Kauravya, pacify thy

son Duryodhana.[76]'

"Having listened to this charming Bhumi Parva, O chief of the Bharatas, a

Kshatriya becometh endued with prosperity, obtaineth fruition of all his

desires, and winneth the approbation of the righteous.[77] The king who

listeneth to this on days of the full-moon or the new-moon, carefully

observing vows all the while, hath the period of his life, his fame and

energy, all enhanced. His (deceased) sires and grandsires become

gratified. Thou hast now heard of all the merits that flow from this

Varsha of Bharata where we now are!'"

SECTION XIII

(Bhagavat-Gita Parva)

Vaisampayana said,--"Possessing a knowledge of the past, the present and

the future, and seeing all things as if present before his eyes, the

learned son of Gavalgana, O Bharata, coming quickly from the field of

battle, and rushing with grief (into the court) represented unto

Dhritarashtra who was plunged in thought that Bhishma the grandsire of

the Bharatas had been slain."

"Sanjaya said,--'I am Sanjaya, O great king. I bow to thee, O bull of

Bharata's race. Bhishma, the son of Santanu and the grandsire of the

Bharatas, hath been slain. That foremost of all warriors, that grandsire

of the Bharatas, hath been slain. That foremost of all warriors, that

embodied energy of all bowmen, that grandsire of the Kurus lieth to-day

on a bed of arrows. That Bhishma. O king, relying on whose energy thy son

had been engaged in that match at dice, now lieth on the field of battle

slain by Sikhandin. That mighty car-warrior who on a single car had

vanquished in terrific combat at the city of Kasi all the kings of the

Earth mustered together, he who had fearlessly fought in battle with

Rama, the son of Jamadagni, he whom Jamadagni's son could not slay, oh,

even hath he been to-day slain by Sikhandin. Resembling the great Indra

himself in bravery, and Himavat in firmness, like unto the ocean itself

in gravity, and the Earth herself in patience, that invincible warrior

having arrows for his teeth, that bow for his mouth, and the sword for

his tongue, that lion among men, hath to-day been slain by the prince of

Panchala. That slayer of heroes, beholding whom when addrest for battle

the mighty army of the Pandavas, unmanned by fear, used to tremble like a

herd of kine when beholding a lion, alas, having protected that army (of

thine) for ten nights and having achieved feats exceedingly difficult of

accomplishment, hath set like the Sun.[78] He who like Sakra himself,

scattering arrows in thousands with the utmost composure, daily slew ten

thousand warriors for ten days, even he slain (by the enemy), lieth,

though he deserveth it not, on the bare ground like a (mighty) tree

broken by the wind, in consequence, O king, of thy evil counsels, O

Bharata.'"

SECTION XIV

"Dhritarashtra said,--'How hath Bhishma, that bull among the Kurus, been

slain by Sikhandin? How did my father, who resembled Vasava himself, fall

down from his car? What became of my sons, O Sanjaya, when they were

deprived of the mighty Bhishma who was like unto a celestial, and who led

life of Brahmacharyya for the sake of his father?[79] Upon the fall of

that tiger among men who was endued with great wisdom, great capacity for

exertion, great might and great energy, how did our warriors feel?

Hearing that bull amongst the Kurus, that foremost of men, that

unwavering hero is slain, great is the grief that pierceth my heart.

While advancing (against the foe), who followed him and who proceeded

ahead? Who stayed by his side? Who proceeded with him? What brave

combatants followed behind (protecting his rear) that tiger among

car-warriors, that wonderful archer, that bull among Kshatriyas, while he

penetrated into the divisions of the foe?[80] While seizing the hostile

ranks, what warriors opposed that slayer of foes resembling the luminary

of thousand rays, who spreading terror among the foe destroyed their

ranks like the Sun destroying darkness, and who achieved in battle

amongst the ranks of Pandu's sons feats exceedingly difficult of

accomplishment? How, indeed, O Sanjaya, did the Pandavas oppose in battle

the son of Santanu, that accomplished and invincible warrior when he

approached them smiting? Slaughtering the (hostile) ranks, having arrows

for his teeth, and full of energy, with the bow for his wide-open mouth,

and with the terrible sword for his tongue, and invincible, a very tiger

among men, endued with modesty, and never before vanquished, alas, how

did Kunti's son overthrow in battle that unconquered one, undeserving as

he was of such a fate,[81]--that fierce bowman shooting fierce shafts,

stationed on his excellent car, and plucking off the heads of foes (from

their bodies)--that warrior, irresistible as the Yuga-fire, beholding

whom addrest for battle the great army of the Pandavas always used to

waver? Mangling the hostile troops for ten nights, alas, that slayer of

ranks hath set like the Sun, having achieved feats difficult of

achievement. He who, scattering like Sakra himself and inexhaustible

shower of arrows, slew in battle a hundred millions of warriors in ten

days, that scion of Bharata's race, now lieth, although he deserveth it

not, on the bare ground, in the field of battle, deprived of life, a

mighty tree uprooted by the winds, as a result of my evil counsels!

Beholding Santanu's son Bhishma of terrible prowess, how indeed, could

the army of the Pandavas[82] succeed in smiting him there? How did the

sons of Pandu battle with Bhishma? How is it, O Sanjaya, that Bhishma

could not conquer when Drona liveth? When Kripa, again, was near him, and

Drona's son (Aswatthaman) also, how could Bhishma, that foremost of

smiters be slain? How could Bhishma who was reckoned as an Atiratha and

who could not be resisted by the very gods, be slain in battle by

Sikhandin, the prince of Panchala? He, who always regarded himself as the

equal of the mighty son of Jamadagni in battle, he whom Jamadagni's son

himself could not vanquish, he who resembled Indra himself in

prowess,--alas, O Sanjaya, tell me how that hero, Bhishma, born in the

race of Maharathas, was slain in battle, for without knowing all the

particulars I cannot regain my equanimity. What great bowmen of my army,

O Sanjaya, did not desert that hero of unfading glory? What heroic

warriors, again, at Duryodhana's command, stood around that hero (for

protecting him)? When all the Pandavas placing Sikhandin in their van

advanced against Bhishma, did not all the Kurus,[83] O Sanjaya, stay by

the side of that hero of unfading prowess? Hard as my heart is, surely it

must be made of adamant, for it breaketh not on hearing the death of that

tiger among men, viz., Bhishma! In that irresistible bull of Bharata's

race, were truth, and intelligence, and policy, to an immeasurable

extent. Alas, how was he slain in battle? Like unto a mighty cloud of

high altitude, having the twang of his bowstring for its roar, his arrows

for its rain-drops, and the sound of his bow for its thunder, that hero

showering his shafts on Kunti's sons with the Panchalas and the Srinjayas

on their side, smote hostile car-warriors like the slayer of Vala smiting

the Danavas. Who were the heroes that resisted, like the bank resisting

the surging sea, that chastiser of foes, who was a terrible ocean of

arrows and weapons, an ocean in which shafts were the irresistible

crocodiles and bows were the waves, an ocean that was inexhaustible,

without an island, agitated and without a raft to cross it, in which

maces and swords were like sharks and steeds and elephants like eddies,

and foot-soldiers like fishes in abundance, and the sound of conches and

drums like its roar, and ocean that swallowed horses and elephants and

foot-soldiers quickly, an ocean that devoured hostile heroes and that

seethed with wrath and energy which constituted its Yadava-fire?[84] When

for Duryodhana's good, that slayer of foes, Bhishma, achieved (terrible)

feats in battle, who were then in his van? Who were they that protected

the right wheel of that warrior of immeasurable energy? Who were they

that, mustering patience and energy, resisted hostile heroes from his

rear? Who stationed themselves in his near front for protecting him? Who

were those heroes that protected the fore-wheel of that brave warrior

while he battled (with the foe)? Who were they that stationing themselves

by his left wheel smote the Srinjayas? Who were they that protected the

irresistible advance ranks of his van? Who protected the wings of that

warrior who hath made the last painful journey? And who, O Sanjaya,

fought with hostile heroes in the general engagement? If he was protected

by (our) heroes, and if they were protected by. him, why could he not

then speedily vanquish in battle the army of the Pandavas, invincible

though it be? Indeed, O Sanjaya, how could the Pandavas succeed even in

striking Bhishma who was like Parameshti himself, that Lord and creator

of all creatures?[85] Thou tellest me, O Sanjaya, if the disappearance of

that Bhishma, that tiger among men, who was our refuge and relying upon

whom the Kurus were fighting with their foes, that warrior of mighty

strength relying on whose energy my son had never reckoned the Pandavas,

alas, how hath he been slain by the enemy?[86] In days of yore, all the

gods while engaged in slaying the Danavas, sought the aid of that

invincible warrior, viz., my father of high vows. That foremost of sons

endued with great energy, on whose birth the world-renowned Santanu

abandoned all grief, melancholy, and sorrows, how canst thou tell me, O

Sanjaya, that that celebrated hero, that great refuge of all, that wise

and holy personage who was devoted to the duties of his order and

conversant with the truths of the Vedas and their branches, hath been

slain? Accomplished in every weapon and endued with humility, gentle and

with passions under full control, and possessed of great energy as he

was, alas, hearing that son of Santanu slain I regard the rest of my army

as already slain. In my judgment, unrighteousness hath now become

stronger than righteousness, for the sons of Pandu desire sovereignty

even by killing their venerable superior! In days of yore, Jamadagni's

son Rama, who was acquainted with every weapon and whom none excelled,

when addrest for battle on behalf of Amvya, was vanquished by Bhishma in

combat. Thou tellest me that that Bhishma, who was the foremost of all

warriors and who resembled Indra himself in the feats he achieved, hath

been slain. What can be a greater grief to me than this? Endued with

great intelligence, he that was not slain even by that slayer of hostile

heroes, that Rama, the son of Jamadagni, who defeated in battle crowds of

Kshatriyas repeatedly, he hath now been slain by Sikhandin. Without

doubt, Drupada's son Sikhandin, therefore who hath slain in battle that

bull of Bharata's race, that hero acquainted with the highest weapons,

that brave and accomplished warrior conversant with every weapon, is

superior in energy, prowess, and might to the invincible Vargava endued

with the highest energy. In that encounter of arms who were the heroes

that followed that slayer of foes? Tell me how the battle was fought

between Bhishma and the Pandavas. The army of my son, O Sanjaya, reft of

its hero, is like an unprotected woman. Indeed, that army of mine is like

a panic-struck herd of kine reft of its herdsman. He in whom resided

prowess superior to that of every one, when he was laid low on the field

of battle, what was the state of mind of my army? What power is there, O

Sanjaya, in our life, when we have caused our father of mighty energy,

that foremost of righteous men in the world, to be slain? Like a person

desirous of crossing the sea when he beholds the boat sunk in fathomless

waters, alas, my sons, I ween, are bitterly weeping from grief on

Bhishma's death. My heart, O Sanjaya, is surely made of adamant, for it

rendeth not even after hearing the death of Bhishma, that tiger among

men. That bull among men in whom were weapons, intelligence, and policy,

to an immeasurable extent, how, alas, hath that invincible warrior been

slain in battle? Neither in consequence of weapons nor of courage, nor of

ascetic merit, nor of intelligence, nor of firmness, nor of gift, can a

man free himself from death. Indeed, time, endued with great energy, is

incapable of being transgressed by anything in the world, when thou

tellest me, O Sanjaya, that Santanu's son Bhishma is dead. Burning with

grief on account of my sons, in fact, overwhelmed with great sorrow, I

had hoped for relief from Bhishma, the son of Santanu. When he beheld

Santanu's son, O Sanjaya, lying on earth like the Sun (dropped from the

firmament), what else was made by Duryodhana as his refuge? O Sanjaya,

reflecting with the aid of my understanding, I do not see what the end

will be of the kings belonging to my side and that of the enemy and now

mustered in the opposing ranks of battle. Alas, cruel are the duties of

the Kshatriya order as laid down by the Rishis, since the Pandavas are

desirous of sovereignty by even compassing the death of Santanu's son,

and we also are desirous of sovereignty by offering up that hero of high

vows as a sacrifice.[87] The sons of Pritha, as also my sons, are all in

the observance of Kshatriya duties. They, therefore, incur no sin (by

doing) this. Even a righteous person should do this, O Sanjaya, when

direful calamities come. The display of prowess and the exhibition of the

utmost might have been laid down among the duties of the Kshatriyas.

"'How, indeed, did the sons of Pandu oppose my father Bhishma, the son of

Santanu, that unvanquished hero endued with modesty, while he was engaged

in destroying the hostile ranks? How were the troops arrayed, and how did

he battle with high-souled foes? How, O Sanjaya, was my father Bhishma

slain by the enemy? Duryodhana and Karna and the deceitful Sakuni, the

son of Suvala, and Dussasana also,--what did they say when Bhishma was

slain? Thither where the dice-board is constituted by the bodies of men,

elephants, and steeds, and, where arrows and javelins and large swords

and bearded darts from the dice, entering that frightful mansion of

destructive battle's play, who were those wretched gamblers,--those bulls

among men,--that gambled, making their very lives the frightful stakes?

Who won, who were vanquished, who cast the dice successfully, and who

have been slain, besides Bhishma, the son of Santanu? Tell me all, O

Sanjaya, for peace cannot be mine, hearing that Devavrata hath been

slain,--that father of mine, of terrible deeds, that ornament of battle,

viz., Bhishma! Keen anguish had penetrated my heart, born of the thought

that all my children would die. Thou makest that grief of mine blaze

forth, O Sanjaya, like fire by pouring clarified butter on it. My sons,

I ween, are even now grieving, beholding Bhishma slain,--Bhishma

celebrated in all worlds and who had taken upon himself a heavy burden. I

will listen to all those sorrows arising from Duryodhana's act.

Therefore, tell me, O Sanjaya, everything that happened

there,--everything that happened in the battle, born of the folly of my

wicked son. Ill-ordered or well-ordered, tell me everything, O Sanjaya.

Whatever was achieved with the aid of energy in the battle by Bhishma

desirous of victory,--by that warrior accomplished in arms,--tell me all

fully and in detail. How, in fact, the battle took place between the

armies of the Kurus and the manner in which each happened.'"

SECTION XV

Sanjaya said,--"Deserving as thou art, this question is, indeed, worthy

of thee, O great king. It behoveth thee not, however, to impute this

fault to Duryodhana. The man who incurreth evil as the consequence of his

own misconduct, should not attribute that misconduct to others. O great

king, the man that doth every kind of injury to other men, deserveth to

be slain by all men in consequence of those censurable deeds of his. The

Pandavas unacquainted with the ways of wickedness had, for a long time,

with their friends and counsellors, looking up to thy face, borne the

injuries (done to them) and forgiven them, dwelling in the woods.

"Of steeds and elephants and kings of immeasurable energy that which hath

been seen by the aid of Yoga-power, hear, O lord of earth, and do not set

thy heart on sorrow. All this was pre-destined, O king. Having bowed down

to thy father, that (wise and high-souled[88]) son of Parasara, through

whose grace, (through whose boon bestowed on me,) I have obtained

excellent and celestial apprehension, sight beyond the range of the

visual sense, and hearing, O king, from great distance, knowledge of

other people's hearts and also of the past and the future, a knowledge

also of the origin of all persons transgressing the ordinances,[89] the

delightful power of coursing through the skies, and untouchableness by

weapons in battles, listen to me in detail as I recite the romantic and

highly wonderful battle that happened between the Bharatas, a battle that

makes one's hair stand on end.

"When the combatants were arrayed according to rule and when they were

addrest for battle. Duryodhana, O king, said these words to Dussasana,--O

Dussasana, let cars be speedily directed for the protection of Bhishma,

and do thou speedily urge all our divisions (to advance). That hath now

come to me of which I had been thinking for a series of years, viz., the

meeting of the Pandavas and the Kurus at the head of their respective

troops. I do not think that there is any act more important (for us) in

this battle than the protecting of Bhishma. If protected he will slay the

Pandavas, the Somakas, and the Srinjayas. That warrior of pure soul

said,--'I will not slay Sikhandin. It is heard that he was a female

before. For this reason he should be renounced by me in battle. For this,

Bhishma should be particularly protected. Let all my warriors take up

their positions, resolved to slay Sikhandin. Let also all the troops from

the east, the west, the south, and the north, accomplished in every kind

of weapon, protect the grandsire. Even the lion of mighty strength, if

left unprotected may be slain by the wolf. Let us not, therefore, cause

Bhishma to be slain by Sikhandin like the lion slain by the jackal.

Yudhamanyu protects the left wheel, and Uttamauja protects the right

wheel of Phalguni. Protected by those two, Phalguni himself protects

Sikhandin. O Dussasana, act in such a way that Sikhandin who is protected

by Phalguni and whom Bhishma will renounce, may not slay Ganga's son."

SECTION XVI

Sanjaya said,--"When the night had passed away, loud became the noise

made by the kings, all exclaiming, Array! Array! 'With the blare of

conches and the sound of drums that resembled leonine roars, O Bharata,

with the neigh of steeds, and the clatter of car-wheels, with the noise

of obstreperous elephants and the shouts, clapping of arm-pits, and cries

of roaring combatants, the din caused everywhere was very great. The

large armies of the Kurus and the Pandavas, O king, rising at sunrise,

completed all their arrangements. Then when the Sun rose, the fierce

weapons of attack and defence and the coats of mail of both thy sons and

the Pandavas, and the large and splendid armies of both sides, became

fully visible. There elephants and cars, adorned with gold, looked

resplendent like clouds mingled with lightning. The ranks of cars,

standing in profusion, looked like cities. And thy father, stationed

there, shone brilliantly, like the full moon. And the warriors armed with

bows and swords and scimitars and maces, javelins and lances and bright

weapons of diverse kinds, took up their positions in their (respective)

ranks. And resplendent standards were seen, set up by thousands, of

diverse forms, belonging to both ourselves and the foe. And made of gold

and decked with gems and blazing like fire, those banners in thousands

endued with great effulgence, looked beautiful like heroic combatants

cased in mail gazed at those standards, longing for battle.[90] And many

foremost of men, with eyes large as those of bulls endued with quivers,

and with hands cased in leathern fences, stood at the heads of their

divisions, with their bright weapons upraised. And Suvala's son Sakuni,

and Salya, Jayadratha and the two princes of Avanti named Vinda and

Anuvinda, and the Kekaya brothers, and Sudakshina the ruler of the

Kamvojas and Srutayudha the ruler of the Kalingas, and king Jayatsena,

and Vrihadvala the ruler of the Kosalas, and Kritavarman of Satwata's

race,--these ten tigers among men, endued with great bravery and

possessing arms that looked like maces,--these performers of sacrifices

with plentiful gifts (to Brahmanas), stood each at the head of an

Akshauhini of troops. These and many other kings and princes, mighty

car-warriors conversant with policy, obedient to the commands of

Duryodhana, all cased in mail, were seen stationed in their respective

divisions. All of them, cased in black deer-skins, endued with great

strength, accomplished in battle, and cheerfully prepared, for

Duryodhana's sake, to ascend to the region of Brahma,[91] stood there

commanding ten efficient Akshauhinis. The eleventh great division of the

Kauravas, consisting of the Dhartarashtra troops, stood in advance of the

whole army. There in the van of that division was Santanu's son. With his

white head-gear, white umbrella, and white mail, O monarch, we beheld

Bhishma of unfailing prowess look like the risen moon. His standard

bearing the device of a palmyra of gold himself stationed on a car made

of silver, both the Kurus and the Pandavas beheld that hero looking like

the moon encircled by white clouds. The great bowmen amongst the

Srinjayas headed by Dhrishtadyumna, (beholding Bhishma) looked like

little animals when they would behold a mighty yawning lion. Indeed, all

the combatants headed by Dhrishtadyumna repeatedly trembled in fear.

These, O king, were the eleven splendid divisions of thy army. So also

the seven divisions belonging to the Pandavas were protected by foremost

of men. Indeed, the two armies facing each other looked like two oceans

at the end of the Yuga agitated by fierce Makaras, and abounding with

huge crocodiles. Never before, O king, did we see or hear of two such

armies encountering each other like these of the Kauravas.'

SECTION XVII

Sanjaya said,--"Just as the holy Krishna-Dwaipayana Vyasa had said, in

that very manner the kings of the Earth, mustered together, came to the

encounter. On that day on which the battle commenced Soma approached the

region of Pitris.[92] The seven large planets, as they appeared in the

firmament, all looked blazing like fire.[93] The Sun, when he rose,

seemed to be divided in twain. Besides, that luminary, as it appeared in

the firmament, seemed to blaze forth in flames.[94] Carnivorous jackals

and crows, expecting dead bodies to feast upon, began to utter fierce

cries from all directions that seemed to be ablaze. Every day the old

grandsire of the Kurus, and the son of Bharadwaja, rising from bed in the

morning, with concentrated mind, said,--'Victory to the sons of

Pandu'--while those chastisers of foes used (at the same time) yet to

fight for thy sake according to the pledge they had given. Thy father

Devavrata, fully conversant with every duty, summoning all the kings,

said these words (unto them). 'Ye Kshatriyas, this broad door is open to

you for entering heaven. Go ye through it to the region of Sakra and

Brahman. The Rishis of olden times have showed you this eternal path.[95]

Honour ye yourselves by engaging in battle with attentive minds. Nabhaga,

and Yayati, and Mandhatri, and Nahusa, and Nriga, were crowned with

success and obtained the highest region of bliss by feats like these. To

die of disease at home is sin for a Kshatriya. The death he meets with in

battle is his eternal duty.'--Thus addressed, O bull of Bharata's race,

by Bhishma, the kings, looking beautiful in their excellent cars,

proceeded to the heads of their respective divisions. Only Vikartana's

son Karna, with his friends and relatives, O bull of Bharata's race, laid

aside his weapons in battle for the sake of Bhishma. Without Karna then,

thy sons and all the kings on thy side proceeded, making the ten points

of the horizon resound with their leonine roars. And their divisions

shone brightly, O king, with white umbrellas, banners, standards,

elephants, steeds, cars, and foot-soldiers. And the Earth was agitated

with the sounds of drums and tabors and cymbals, and the clatter of

car-wheels. And the mighty car-warriors, decked with their bracelets and

armlets of gold and with their bows (variegated with gold), looked

resplendent like hills of fire. And with his large palmyra-standard

decked with five stars, Bhishma, the generalissimo of the Kuru army,[96]

looked like the resplendent Sun himself. Those mighty bowmen of royal

birth, O bull of Bharata's race, that were on thy side, all took up their

positions, O king, as Santanu's son ordered. (King) Saivya of the country

of the Govasanas, accompanied by all the monarchs, went out on a princely

elephant worthy of royal use and graced with a banner on its back. And

Aswatthaman, of the complexion of the lotus, went out ready for every

emergency, stationing himself at the very head of all the divisions, with

his standard bearing the device of the lion's tail. And Srutayudha and

Chitrasena and Purumitra and Vivinsati, and Salya and Bhurisravas, and

that mighty car-warrior Vikarna,--these seven mighty bowmen on their

carts and cased in excellent mail, followed Drona's son behind but in

advance of Bhishma. The tall standards of these warriors, made of gold,

beautifully set up for adorning their excellent cars, looked highly

resplendent. The standard of Drona, the foremost of preceptors, bore the

device of a golden altar decked with a water-pot and the figure of a bow.

The standard of Duryodhana guiding many hundreds and thousands of

divisions bore the device of an elephant worked in gems. Paurava and the

ruler of the Kalingas, and Salya, these Rathas took up their position in

Duryodhana's van. On a costly car with his standard bearing the device of

a bull, and guiding the very van (of his division), the ruler of the

Magadhas marched against the foe.[97] That large force of the Easterners

looking like the fleecy clouds of autumn[98] was (besides) protected by

the chief of the Angas (Karna's son Vrishaketu) and Kripa endued with

great energy. Stationing himself in the van of his division with his

beautiful standard of silver bearing the device of the boar, the famous

Jayadratha looked highly resplendent. A hundred thousand cars, eight

thousand elephants, and sixty thousand cavalry were under his

command.[99] Commanded by the royal chief of the Sindhus, that large

division occupying the very van (of the army) and abounding with untold

cars, elephants, and steeds, looked magnificent. With sixty thousand cars

and ten thousand elephants, the ruler of the Kalingas, accompanied by

Ketumat, went out. His huge elephants, looking like hills, and adorned

with Yantras,[100] lances, quivers and standards, looked exceedingly

beautiful. And the ruler of the Kalingas, with his tall standard

effulgent as fire, with his white umbrella, and golden curass, and

Chamaras (wherewith he was fanned), shone brilliantly. And Ketumat also,

riding on an elephant with a highly excellent and beautiful hook, was

stationed in battle, O King, like the Sun in the midst of (black) clouds.

And king Bhagadatta, blazing with energy and riding on that elephant of

his, went out like the wielder of the thunder. And the two princes of

Avanti named Vinda and Anuvinda, who were regarded as equal to

Bhagadatta, followed Ketumat, riding on the necks of their elephants.

And, O king, arrayed by Drona and the royal son of Santanu, and Drona's

son, and Valhika, and Kripa, the (Kaurava) Vyuha[101] consisting of many

divisions of cars was such that the elephants formed its body; the kings,

its head; and the steeds, its wings. With face towards all sides, that

fierce Vyuha seemed to smile and ready to spring (upon the foe)."

SECTION XVIII

Sanjaya said,--"Soon after, O king, a loud uproar, causing the heart to

tremble was heard, made by the combatants ready for the fight. Indeed,

with the sounds of conches and drums, the grunts of elephants, and the

clatter of car-wheels, the Earth seemed to rend in twain. And soon the

welkin and the whole Earth was filled with the neigh of chargers and the

shouts of combatants. O irresistible one, the troops of thy sons and of

the Pandavas both trembled when they encountered each other. There (on

the field of battle) elephants and cars, decked in gold, looked beautiful

like clouds decked with lightning. And standards of diverse forms, O

king, belonging to the combatants on thy side, and adorned with golden

rings, looked resplendent like fire. And those standards of thy side and

theirs, resembled, O Bharata, the banners of Indra in his celestial

mansions. And the heroic warriors all accoutred and cased in golden coats

of mail endued with the effulgence of the blazing Sun, themselves looked

like blazing fire or the Sun. All the foremost warriors amongst the

Kurus, O king, with excellent bows, and weapons upraised (for striking),

with leathern fences on their hands, and with standards,--those mighty

bowmen, of eyes large as those of bulls, all placed themselves at the

heads of their (respective) divisions. And these amongst thy sons, O

king, protected Bhishma from behind, viz.. Dussasana, and Durvishaha, and

Durmukha, and Dussaha and Vivinsati, and Chitrasena, and that mighty

car-warrior Vikarna. And amongst them were Satyavrata, and Purumitra, and

Jaya, and Bhurisravas, and Sala. And twenty thousand car-warriors

followed them. The Abhishahas, the Surasenas, the Sivis, and the Vasatis,

the Swalyas, the Matsyas, the Amvashtas, the Trigartas, and the Kekayas,

the Sauviras, the Kitavas, and the dwellers of the Eastern, Western, and

the Northern countries,--these twelve brave races were resolved to fight

reckless of the lives. And these protected the grandsire with a

multitudinous array of cars. And with a division that consisted of ten

thousand active elephants, the king of Magadha followed that large car

division. They that protected the wheels of the cars and they that

protected the elephants, numbered full six millions. And the

foot-soldiers that marched in advance (of the army), armed with bows,

swords, and shields, numbered many hundreds of thousands. And they fought

also using their nails and bearded darts. And the ten and one Akshauhinis

of thy son, O Bharata, looked, O mighty king, like Ganga separated from

Yamuna.[102]"

SECTION XIX

Dhritarashtra said,--"Beholding our ten and one Akshauhinis arrayed in

order of battle, how did Yudhishthira, the son of Pandu, make his

counter-array with his forces smaller in number? How did Kunti's son, O

Sanjaya, form his counter-array against that Bhishma who was acquainted

with all kinds of arrays, viz., human, celestial, Gandharva, and Asura?"

Sanjaya said,--"Seeing the Dhritarashtra divisions arrayed in order of

battle, Pandu's son of virtuous soul, king Yudhishthira the just,

addressed Dhananjaya, saying,--'Men are informed from the words of that

great Rishi Vrihaspati that the few must be made to fight by condensing

them, while the many may be extended according to pleasure. In encounters

of the few with the many, the array to be formed should be the

needle-mouthed one. Our troops compared with the enemy's are few. Keeping

in view this precept of the great Rishi, array our troops, O son of

Pandu.' Hearing this, that son of Pandu answered king Yudhishthira the

just, saying,--That immovable array known by the name of Vajra, which was

designed by the wielder of the thunder-bolt,--that invincible array is

the one that I will make for thee, O best of kings. He who is like the

bursting tempest, he who is incapable of being borne in battle by the

foe, that Bhima the foremost of smiters, will fight at our head. That

foremost of men, conversant with all the appliances of battle, becoming

our leader, will fight in the van, crushing the energy of the foe. That

foremost of smiters, viz., Bhima, beholding whom all the hostile warriors

headed by Duryodhana will retreat in panic like smaller animals beholding

the lion, all of us, our fears dispelled, will seek his shelter as if he

were a wall, like the celestial seeking the shelter of Indra. The man

breathes not in the world who would bear to cast his eyes upon that bull

among men, Vrikodara of fierce deeds, when he is angry.'--Having said

this, Dhananjaya of mighty arms did as he said. And Phalguni, quickly

disposing his troops in battle-array, proceeded (against the foe). And

the mighty army of the Pandavas beholding the Kuru army move, looked like

the full, immovable, and quickly rolling[103] current of Ganga. And

Bhimasena, and Dhrishtadyumna endued with great energy, and Nakula, and

Sahadeva, and king Dhrishtaketu, became the leaders of that force. And

king Virata, surrounded by an Akshawhini of troops and accompanied by his

brothers and sons, marched in their rear, protecting them from behind.

The two sons of Madri, both endued with great effulgence, became the

protectors of Bhima's wheels; while the (five) sons of Draupadi and the

son of Subhadra all endued with great activity, protected (Bhima) from

behind. And that mighty car-warrior, Dhrishtadyumna, the prince of

Panchala, with those bravest of combatants and the foremost of

car-warriors, viz., the Prabhadrakas, protected those princes from

behind. And behind him was Sikhandin who (in his turn) was protected by

Arjuna, and who, O bull of Bharata's race, advanced with concentrated

attention for the destruction of Bhishma. Behind Arjuna was Yuyudhana of

mighty strength; and the two princes of Panchala, viz., Yudhamanyu and

Uttamaujas, became protectors of Arjuna's wheels, along with the Kekaya

brothers, and Dhrishtaketu, and Chekitana of great valour--This

Bhimasena, wielding his mace made of the hardest metal, and moving (on

the field of battle) with fierce speed, can dry up the very ocean. And

there also stay, with their counsellors looking on him. O king, the

children[104] of Dhritarashtra.--Even this, O monarch, was what Vibhatsu

said, pointing out the mighty Bhimasena (to Yudhishthira).[105] And while

Partha was saying so, all the troops, O Bharata, worshipped him on the

field of battle with gratulatory words. King Yudhishthira, the son of

Kunti, took up his position in the centre of his army, surrounded by huge

and furious elephants resembling moving hills. The high-souled Yajnasena,

the king of the Panchalas, endued with great prowess, stationed himself

behind Virata with an Akshauhini of troops for the sake of the Pandavas.

And on the cars of those kings, O monarch, were tall standards bearing

diverse devices, decked with excellent ornaments of gold, and endued with

the effulgence of the Sun and the Moon. Causing those kings to move and

make space for him, that mighty car-warrior Dhrishtadyumna, accompanied

by his brothers and sons protected Yudhishthira from behind. Transcending

the huge standards on all the cars on thy side and that of the enemy, was

the one gigantic ape on Arjuna's car. Foot-soldiers, by many hundreds of

thousands, and armed with swords, spears, and scimitars, proceeded ahead

for protecting Bhimasena. And ten thousand elephants with (temporal)

juice trickling down their cheek and mouth, and resembling (on that

account) showering clouds,[106] endued with great courage, blazing with

golden armour, huge hills, costly, and emitting the fragrance of lotuses,

followed the king behind like moving mountains.[107] And the high-souled

and invincible Bhimasena, whirling his fierce mace that resembled a

parigha[108] seemed to crush the large army (of thy son). Incapable of

being looked at like the Sun himself, and scorching as it were, the

hostile army (like fire), none of the combatants could bear to even look

at him from any neat point. And this array, fearless and having its face

turned towards all sides called Vajra, having bows for its lightning

sign,[109] and extremely fierce, was protected by the wielder of Gandiva.

Disposing their troops in this counter-array against thy army, the

Pandavas waited for battle. And protected by the Pandavas, that array

became invincible in the world of men.

"'And as (both) the armies stood at dawn of day waiting for sunrise, a

wind began to blow with drops of water (falling), and although there were

no clouds, the roll of thunder was heard. And dry winds began to blow all

around, bearing a shower of pointed pebbles along the ground. And as

thick dust arose, covering the world with darkness. And large meteors

began to fall east-wards, O bull of Bharata's race, and striking against

the rising Sun, broke in fragments with loud noise. When the troops stood

arrayed, O bull of Bharata's race, the Sun rose divested of splendour,

and the Earth trembled with a loud sound, and cracked in many places, O

chief of the Bharatas, with loud noise. And the roll of thunder, O king,

was heard frequently on all sides. So thick was the dust that arose that

nothing could be seen. And the tall standards (of the combatants),

furnished with strings of bells, decked with golden ornaments, garlands

of flowers, and rich drapery, graced with banners and resembling the Sun

in splendour, being suddenly shaken by the wind, gave a loud jingling

noise like that of a forest of palmyra trees (when moved by the wind). It

was thus that those tigers among men, the sons of Pandu, ever taking

delight in battle, stood having disposed their troops in counter-array

against the army of thy son, and sucking as it were, the marrow, O bull

of Bharata's race, of our warriors, and casting their eyes on Bhimasena

stationed at their head, mace in hand."

SECTION XX

Dhritarashtra said,--"When the Sun rose, O Sanjaya, of my army led by

Bhishma and the Pandava army led by Bhima, which first cheerfully

approached the other, desirous of fight? To which side were the Sun, the

Moon and the wind hostile, and against whom did the beasts of prey utter

inauspicious sounds? Who were those young men, the complexions of whose

faces were cheerful? Tell me all these truly and duly."

Sanjaya said,--"Both armies, when arrayed, were equally joyful, O king.

Both armies looked equally beautiful, assuming the aspect of blossoming

woods, and both armies were full of elephants, cars and horses. Both

armies were vast and terrible in aspect; and so also, O Bharata, none of

them could bear the other. Both of them were arrayed for conquering the

very heavens, and both of them consisted of excellent persons. The

Kauravas belonging to the Dhritarashtra party stood facing the west,

while the Parthas stood facing the east, addrest for fight. The troops of

the Kauravas looked like the army of the chief of the Danavas, while that

of the Pandavas looked like the army of the celestials. The wind began to

blow from behind the Pandavas (against the face of the Dhartarashtras),

and the beasts of prey began to yell against the Dhartarashtras. The

elephants belonging to thy sons could not bear the strong odour of the

temporal juice emitted by the huge elephants (of the Pandavas). And

Duryodhana rode on an elephant of the complexion of the lotus, with rent

temples, graced with a golden Kaksha (on its back), and cased in an

armour of steel net-work. And he was in the very centre of the Kurus and

was adored by eulogists and bards. And a white umbrella of lunar

effulgence was held over his head graced with a golden chain. Him Sakuni,

the ruler of the Gandharas, followed with mountaineers of Gandhara placed

all around. And the venerable Bhishma was at the head of all the troops,

with a white umbrella held over his head, armed with bow and sword, with

a white headgear, with a white banner (on his car), and with white steeds

(yoked thereto), and altogether looking like a white mountain. In

Bhishma's division were all the sons of Dhritarashtra, and also Sala who

was a countryman of the Valhikas, and also all those Kshatriyas called

Amvastas, and those called Sindhus, and those also that are called

Sauviras, and the heroic dwellers of the country of the five rivers. And

on a golden car unto which were yoked red steeds, the high-souled Drona,

bow in hand and with never-failing heart, the preceptor of almost all the

kings, remained behind all the troops, protecting them like Indra. And

Saradwat's son, that fighter in the van,[110] that high-souled and mighty

bowman, called also Gautama, conversant with all modes of warfare,

accompanied by the Sakas, the Kiratas, the Yavanas, and the Pahlavas,

took up his position at the northern point of the army. That large force

which was well protected by mighty car-warriors of the Vrishni and the

Bhoja races, as also by the warriors of Surashtra well-armed and

well-acquainted with the uses of weapons, and which was led by

Kritavarman, proceeded towards the south of the army. Ten thousand cars

of the Samasaptakas who were created for either the death or the fame of

Arjuna, and who, accomplished in arms, intended to follow Arjuna at his

heels[111] all went out as also the brave Trigartas. In thy army, O

Bharata, were a thousand elephants of the foremost fighting powers. Unto

each elephant was assigned a century of cars; unto each car, a hundred

horsemen; unto each horseman, ten bowmen; and unto each bowman ten

combatants armed with sword and shield. Thus, O Bharata, were thy

divisions arrayed by Bhishma. Thy generalissimo Bhishma, the son of

Santanu, as each day dawned, sometimes disposed thy troops in the human

army, sometimes in the celestial, sometimes in the Gandharva, and

sometimes in the Asura. Thronged with a large number of Maharathas, and

roaring like the very ocean, the Dhartarashtra army, arrayed by Bhishma,

stood facing the west for battle. Illimitable as thy army was, O ruler of

men, it looked terrible; but the army of the Pandavas, although it was

not such (in number), yet seemed to me to be very large and invincible

since Kesava and Arjuna were its leader."

SECTION XXI

Sanjaya said,--"Beholding the vast Dhartarashtra army ready for battle,

king Yudhisthira, the son of Kunti, gave way to grief. Seeing that

impenetrable array formed by Bhishma and regarding it as really

impenetrable, the king became pale and addressed Arjuna, saying,--O,

mighty-armed Dhananjaya, how shall we be able to fight in battle with the

Dhartarashtras who have the Grandsire for their (chief) combatant?

Immovable and impenetrable is this array that hath been designed,

according to the rules laid down in the scriptures, by that grinder of

foes, Bhishma, of transcendent glory. With our troops we have become

doubtful (of success), O grinder of foes. How, indeed, will victory be

ours in the face of this mighty array?'--Thus addressed, that slayer of

foes Arjuna answered Yudhisthira, the son of Pritha, who had been plunged

into grief at sight, O king, of thy army, in these words,--Hear, O king,

how soldiers that are few in number may vanquish the many that are

possessed of every quality. Thou art without malice; I shall, therefore,

tell thee means, O king. The Rishi Narada knows it, as also both Bhishma

and Drona. Referring to this means, the Grandsire himself in days of old

on the occasion of the battle between the Gods and the Asuras said unto

Indra and the other celestials.--They that are desirous of victory do not

conquer by might and energy so much as by truth, compassion,

righteousness and energy.[112] Discriminating then between righteousness,

and unrighteousness, and understanding what is meant by covetousness and

having recourse to exertion fight without arrogance, for victory is there

where righteousness is.--For this know, O king, that to us victory is

certain in (this) battle. Indeed, as Narada said,--There is victory where

Krishna is.--Victory is inherent to Krishna. Indeed, it followeth

Madhava. And as victory is one of its attributes, so humility is his

another attribute. Govinda is possessed of energy that is infinite. Even

in the midst of immeasurable foes he is without pain. He is the most

eternal of male beings. And there victory is where Krishna is. Even he,

indestructible and of weapons incapable of being baffled, appearing as

Hari in olden days, said in a loud voice unto the Gods and the

Asuras,--Who amongst you would be victorious?--Even the conquered who

said.--With Krishna in the front we will conquer.[113]--And it was

through Hari's grace that the three worlds were obtained by the gods

headed by Sakra. I do not, therefore, behold the slightest cause of

sorrow in thee, thee that hast the Sovereign of the Universe and the Lord

himself of the celestials for wishing victory to thyself."

SECTION XXII

Sanjaya said,--"Then, O bull of Bharata's race, king Yudhishthira,

disposing his own troops in counter array against the divisions of

Bhishma, urged them on, saying,--'The Pandavas have now disposed their

forces in counter array agreeably to what is laid down (in the

scriptures). Ye sinless ones, fight fairly, desirous of (entering) the

highest heaven'.--In the centre (of the Pandava army) was Sikhandin and

his troops, protected by Arjuna. And Dhristadyumna moved in the van,

protected by Bhima. The southern division (of the Pandava army) was

protected. O king, by that mighty bowman, the handsome Yuyudhana, that

foremost combatant of the Satwata race, resembling Indra himself.

Yudhisthira was stationed on a car that was worthy of bearing Mahendra

himself, adorned with an excellent standard, variegated with gold and

gems, and furnished with golden traces (for the steeds), in the midst of

his elephant divisions.[114] His pure white umbrella with ivory handle,

raised over his head, looked exceedingly beautiful; and many great Rishis

walked around the king[115] uttering words in his praise. And many

priests, and regenerate Rishis and Siddhas, uttering hymns in his

praise[116] wished him, as they walked around, the destructions of his

enemies, by the aid of Japas, and Mantras, efficacious drugs, and diverse

propitiatory ceremonies. That high-souled chief of the Kurus, then giving

away unto the Brahmanas kine and fruits and flowers and golden coins

along with cloths[117] proceeded like Sakra, the chief of the celestials.

The car of Arjuna, furnished with a hundred bells, decked with Jamvunada

gold of the best kind, endued with excellent wheels, possessed of the

effulgence of fire, and unto which were yoked white steeds, looked

exceedingly brilliant like a thousand suns.[118] And on that ape-bannered

car the reins of which were held by Kesava, stood Arjuna with Gandiva and

arrows in hand--a bowman whose peer exists not on earth, nor ever

will.[119] For crushing thy sons' troops he who assumeth the most awful

form,--who, divested of weapons, with only his bare hands, poundeth to

dust men, horses, and elephants,--that strong-armed Bhimasena, otherwise

called Vrikodara, accompanied by the twins, became the protector of the

heroic car-warriors (of the Pandava) army. Like unto a furious prince of

lions of sportive gait, or like the great Indra himself with (earthly)

body on the Earth, beholding that invincible Vrikodara, like unto a proud

leader of an elephantine herd, stationed in the van (of the army), the

warriors on thy side, their strength weakened by fear, began to tremble

like elephants sunk in mire.

"Unto that invincible prince Gudakesa staying in the midst of his troops,

Janardana, O chief of Bharata's race, said--He, who scorching us with his

wrath, stayeth in the midst of his forces, he, who will attack our troops

like a lion, he, who performed three hundred horse-sacrifices,--that

banner of Kuru's race, that Bhishma,--stayeth yonder! Yon ranks around

him on all sides great warriors like the clouds shrouding the bright

luminary. O foremost of men, slaying yon troops, seek battle with yonder

bull of Bharata's race."

SECTION XXIII

Sanjaya said,--"Beholding the Dhartarashtra army approach for fight,

Krishna said these words for Arjuna's benefit."

"The holy one said,--'Cleansing thyself, O mighty-armed one, utter on the

eve of the battle thy hymn to Durga for (compassing) the defeat of the

foe."

Sanjaya continued.--Thus addressed on the eve of battle by Vasudeva

endued with great intelligence, Pritha's son Arjuna, alighting from his

car, said the following hymn with joined hands.

"Arjuna said,--'I bow to thee, O leader of Yogins, O thou that art

identical with Brahman, O thou that dwellest in the forest of Mandara, O

thou that art freed from decrepitude and decay, O Kali, O wife of Kapala,

O thou that art of a black and tawny hue, I bow to thee. O bringer of

benefits to thy devotees, I bow to thee, O Mahakali, O wife of the

universal destroyer, I bow to thee. O proud one, O thou that rescuest

from dangers, O thou that art endued with every auspicious attribute. O

thou that art sprung from the Kata race, O thou that deservest the most

regardful worship, O fierce one, O giver of victory, O victory's self, O

thou that bearest a banner of peacock plumes, O thou that art decked with

every ornament, O thou that bearest an awful spear, O thou that holdest a

sword and shield, O thou that art the younger sister of the chief of

cow-herds, O eldest one, O thou that wert born in the race of the cowherd

Nanda! O thou that art always fond of buffalo's blood, O thou that wert

born in the race of Kusika, O thou that art dressed in yellow robes, O

thou that hadst devoured Asuras assuming the face of a wolf[120], I bow

to thee that art fond of battle! O Uma,[121] Sakambhari, O thou that art

white in hue, O thou that art black in hue, O thou that hast slain the

Asura Kaitabha, O thou that art yellow-eyed, O thou that art

diverse-eyed, O thou of eyes that have the colour of smoke, I bow to

thee. O thou that art the Vedas, the Srutis, and the highest virtue, O

thou that art propitious to Brahmanas engaged in sacrifice, O thou that

hast a knowledge of the past, thou that art ever present in the sacred

abodes erected to thee in cities of Jamvudwipa, I bow to thee. Thou art

the science of Brahma among sciences, and thou that art that sleep of

creatures from which there is no waking. O mother of Skanda, O thou that

possessest the six (highest) attributes, O Durga, O thou that dwellest in

accessible regions, thou art described as Swaha, and Swadha,[122] as

Kala, as Kashta, and as Saraswati, as Savitra the mother of the Vedas,

and as the science of Vedanta. With inner soul cleansed, I praise thee. O

great goddess, let victory always attend me through thy grace on the

field of battle. In inaccessible regions, where there is fear, in places

of difficulty, in the abodes of thy worshippers and in the nether regions

(Patala), thou always dwellest. Thou always defeatest the Danavas. Thou

art the unconsciousness, the sleep, the illusion, the modesty, the beauty

of (all creatures). Thou art the twilight, thou art the day, thou art

Savitri, and thou art the mother. Thou art contentment, thou art growth,

thou art light. It is thou that supportest the Sun and the Moon and that

makes them shine. Thou art the prosperity of those that are prosperous.

The Siddhas and the Charanas behold thee in contemplation.[123]'"

Sanjaya continued,--Understanding (the measure of) Partha's devotion,

Durga who is always graciously inclined towards mankind, appeared in the

firmament and in the presence of Govinda, said these words.

'"The goddess said,--'Within a short time thou shalt conquer thy foes, O

Pandava. O invincible one, thou hast Narayana (again) for aiding thee.

Thou art incapable of being defeated by foes, even by the wielder of the

thunderbolt himself.'

'"Having said this, the boon-giving goddess disappeared soon. The son of

Kunti, however, obtaining that boon, regarded himself as successful, and

the son of Pritha then mounted his own excellent car. And then Krishna

and Arjuna, seated on the same car, blew their celestial conches. The man

that recites this hymn rising at dawn, hath no fear any time from

Yakshas, Rakshasas, and Pisachas. He can have no enemies; he hath no

fear, from snakes and all animals that have fangs and teeth, as also from

kings. He is sure to be victorious in all disputes, and if bound, he is

freed from his bonds. He is sure to get over all difficulties, is freed

from thieves, is ever victorious in battle and winneth the goddess of

prosperity for ever. With health and strength, he liveth for a hundred

years.

"I have known all this through the grace of Vyasa endued with great

wisdom. Thy wicked sons, however, all entangled in the meshes of death,

do not, from ignorance, know them to be Nara and Narayana. Nor do they,

entangled in the meshes of death, know that the hour of this kingdom hath

arrived. Dwaipayana and Narada, and Kanwa, and the sinless Rama, had all

prevented thy son. But he did not accept their words. There where

righteousness is, there are glory and beauty. There where modesty is,

there are prosperity and intelligence. There where righteousness is,

there is Krishna; and there where Krishna is, there is victory."

SECTION XXIV

Dhritarashtra said,--"There (on the field of battle) O Sanjaya, the

warriors of which side first advanced to battle cheerfully? Whose hearts

were filled with confidence, and who were spiritless from melancholy? In

that battle which maketh the hearts of men tremble with fear, who were

they that struck the first blow, mine or they belonging to the Pandavas?

Tell me all this, O Sanjaya. Among whose troops did the flowery garlands

and unguents emit fragrant odours? And whose troops, roaring fiercely,

uttered merciful words?"

Sanjaya said,--"The combatants of both armies were cheerful then and the

flowery garlands and perfumes of both troops emitted equal fragrance.

And, O bull of Bharata's race, fierce was the collision that took place

when the serried ranks arrayed for battle encountered each other. And the

sound of musical instruments, mingled with the blare of conches and the

noise of drums, and the shouts of brave warriors roaring fiercely at one

another, became very loud. O bull of Bharata's race, dreadful was the

collision caused by the encounter of the combatants of both armies,

filled with joy and staring at one another, and the elephants uttering

obstreperous grunts."

SECTION XXV

 [(Bhagavad Gita Chapter I)]

([This where is the Bhagavad Gita proper starts. I have added the chapter

headings to aid in comparison with other translations, they are not part

of the original Ganguli text.--John Bruno Hare])

Dhritarashtra said,--"Assembled together on the sacred plain of

Kurukshetra from desire of fighting what did my sons and the Pandavas do.

O Sanjaya."

"Sanjaya said,--"Beholding the army of the Pandavas arrayed, king

Duryodhana, approaching the preceptor (Drona) said these words: Behold, O

preceptor, this vast army of the son of Pandu, arrayed by Drupada's son

(Dhrishtadyumna), thy intelligent disciple. There (in that army) are many

brave and mighty bowmen, who in battle are equal to Bhima and Arjuna.

(They are) Yuyudhana, and Virata, and that mighty car-warrior Drupada,

and Dhrishtaketu, and Chekitana, and the ruler of Kasi endued with great

energy; and Purujit, and Kuntibhoja, and Saivya that bull among men; and

Yudhamanyu of great prowess, and Uttamaujas of great energy; and

Subhadra's son, and the sons of Draupadi, all of whom are mighty

car-warriors. Hear, however, O best of regenerate ones, who are the

distinguished ones among us, the leader of army. I will name them to thee

for (thy) information. (They are) thyself, and Bhishma, and Karna, and

Kripa who is ever victorious; and Aswatthaman and Vikarna, and

Saumadatta, and Jayadratha.[124] Besides these, are many heroic warriors,

prepared to lay down their lives for my sake, armed with diverse kinds of

weapons, and all accomplished in battle. Our army, therefore, protected

by Bhishma, is insufficient. This force, however, of these (the

Pandavas), protected by Bhima, is sufficient.[125] Stationing yourselves

then in the entrances of the divisions that have been assigned to you,

all of you protect Bhishma alone.--(Just at this time) the valiant and

venerable grandsire of the Kurus, affording great joy to him (Duryodhana)

by loudly uttering a leonine roar, blew (his) conch. Then conches and

drums and cymbals and horns were sounded at once and the noise (made)

became a loud uproar. Then Madhava and Pandu's son (Arjuna), both

stationed on a great car unto which were yoked white steeds, blew their

celestial conches. And Hrishikesha blew (the conch called) Panchajanya

and Dhananjaya (that called) Devadatta; and Vrikodara of terrible deeds

blew the huge conch (called) Paundra. And Kunti's son king Yudhishthira

blew (the conch called) Anantavijaya; while Nakula and Sahadeva, (those

conches called respectively) Sughosa and Manipushpaka.[126] And that

splendid bowman, the ruler of Kasi and that mighty car-warrior,

Sikhandin, Dhrishtadyumna, Virata, and that unvanquished Satyaki, and

Drupada, and the sons of Draupadi, and the mighty-armed son of

Subhadra--all these, O lord of earth, severally blew their conches. And

that blare, loudly reverberating through the welkin, and the earth, rent

the hearts of the Dhartarashtras. Then beholding the Dhartarashtra troops

drawn up, the ape-bannered son of Pandu, rising his bow, when, the

throwing of missiles had just commenced, said these words, O lord of

earth, to Hrishikesha.[127]

"Arjuna said,--'O thou that knoweth no deterioration, place my car (once)

between the two armies, so that I may observe these that stand here

desirous of battle, and with whom I shall have to contend in the labours

of this struggle.[128] I will observe those who are assembled here and

who are prepared to fight for doing what is agreeable in battle to the

evil-minded son of Dhritarashtra.'"

Sanjaya continued,---'Thus addressed by Gudakesa, O Bharata, Hrishikesa,

placing that excellent car between the two armies, in view of Bhishma and

Drona and all the kings of the earth, said,--'Behold, O Partha these

assembled Kurus,--And there the son of Pritha beheld, standing (his)

sires and grandsons, and friends, and father-in-law and well-wishers, in

both the armies. Beholding all those kinsmen standing (there), the son of

Kunti, possessed by excessive pity, despondingly said (these words).

"Arjuna said,--'Beholding these kinsmen, O Krishna, assembled together

and eager for the fight, my limbs, become languid, and my mouth becomes

dry. My body trembles, and my hair stands on end. Gandiva slips from my

hand, and my skin burns. I am unable to stand (any longer); my mind seems

to wander. I behold adverse omens, too, O Kesava. I do not desire

victory, O Krishna, not sovereignty, nor pleasures. Of what use would

sovereignty be to us, O Govinda, or enjoyments, or even life, since they,

for whose sake sovereignty, enjoyments, and pleasures are desired by us,

are here arrayed for battle ready to give up life and wealth, viz.,

preceptors, sires, sons and grandsires, maternal uncles, father-in-laws,

grandsons, brother-in-laws, and kinsmen. I wish not to slay these though

they slay me, O slayer of Madhu, even for the sake of the sovereignty of

the three worlds, what then for the sake of (this) earth?[129] What

gratification can be ours, O Janardana, by slaying the Dhartarashtras?

Even if they be regarded as foes,[130] sin will overtake us if we slay

them. Therefore, it behoveth us not to slay the sons of Dhritarashtra who

are our own kinsmen.[131] How, O Madhava can we be happy by killing our

own kinsmen? Even if these, with judgments perverted by avarice, do not

see the evil that ariseth from the extermination of a race, and the sin

of internecine quarrels, why should not we, O Janarddana, who see the

evils of the extermination of a race, learn to abstain from that sin? A

race being destroyed, the eternal customs of that race are lost; and upon

those customs being lost, sin overpowers the whole race. From the

predominance of sin, O Krishna, the women of that race become corrupt.

And the women becoming corrupt, an intermingling of castes happeneth, O

descendant of Vrishni. This intermingling of castes leadeth to hell both

the destroyer of the race and the race itself. The ancestors of those

fall (from heaven), their rites of pinda and water ceasing. By these sins

of destroyers of races, causing intermixture of castes, the rules of

caste and the eternal rites of families become extinct. We have heard, O

Janarddana, that men whose family rites become extinct, ever dwell in

hell. Alas, we have resolved to perpetrate a great sin, for we are ready

to slay our own kinsmen from lust of the sweets of sovereignty. Better

would it be for me if the sons of Dhritarashtra, weapon in hand, should

in battle slay me (myself) unavenging unarmed.--'"

Sanjaya continued,--"Having spoken thus on the field of battle, Arjuna,

his mind troubled with grief, casting aside his bow and arrows, sat down

on his car."

[Here ends the first lesson entitled "Survey of Forces"[132] in the

dialogue between Krishna and Arjuna of the Bhagavadgita, the essence of

religion, the knowledge of Brahma, and the system of Yoga, comprised

within the Bhishma Parva of the Mahabharata of Vyasa containing one

hundred thousand verses.]

SECTION XXVI

 [(Bhagavad Gita Chapter II)]

Sanjaya said,--"Unto him thus possessed with pity, his eyes filled and

oppressed with tears, and desponding, the slayer of Madhu said these

words."

The Holy One said,--"Whence, O Arjuna, hath come upon thee, at such a

crisis, this despondency that is unbecoming a person of noble birth, that

shuts one out from heaven, and that is productive of infamy? Let no

effeminacy be thine, O son of Kunti. This suits thee not. Shaking off

this vile weakness of hearts, arise, O chastiser of foes.--"

Arjuna said,--"How, O slayer of Madhu, can I with arrows contend in

battle against Bhishma and Drona, deserving as they are. O slayer of

foes, of worship?[133] Without slaying (one's) preceptors of great glory,

it is well (for one), to live on even alms in this world. By slaying

preceptors, even if they are avaricious of wealth, I should only enjoy

pleasures that are bloodstained![134] We know not which of the two is of

greater moment to us, viz., whether we should conquer them or they should

conquer us. By slaying whom we would not like to live,--even they, the

sons of Dhritarashtra, stand before (us). My nature affected by the taint

of compassion, my mind unsettled about (my) duty, I ask thee. Tell me

what is assuredly good (for me). I am thy disciple. O, instruct me, I

seek thy aid.[135] I do not see (that) which would dispel that grief of

mine blasting my very senses, even if I obtain a prosperous kingdom on

earth without a foe or the very sovereignty of the gods.[136]'"

Sanjaya said,--Having said this unto Hrishikesa, that chastiser of

foes-Gudakesa--(once more) addressed Govinda, saying,--'I will not

fight,'--and then remained silent.[137] Unto him overcome by despondency,

Hrishikesa, in the midst of the two armies, said.

"The Holy One said,--'Thou mournest those that deserve not to be mourned.

Thou speakest also the words of the (so-called) wise. Those, however,

that are (really) wise, grieve neither for the dead nor for the living.

It is not that, I or you or those rulers of men never were, or that all

of us shall not hereafter be. Of an Embodied being, as childhood, youth,

and, decrepitude are in this body, so (also) is the acquisition of

another body. The man, who is wise, is never deluded in this.[138] The

contacts of the senses with their (respective) objects producing

(sensations of) heat and cold, pleasure and pain, are not permanent,

having (as they do) a beginning and an end. Do thou. O Bharata, endure

them. For the man whom these afflict not, O bull among men, who is the

same in pain and pleasure and who is firm in mind, is fit for

emancipation.[139] There is no (objective) existence of anything that is

distinct from the soul; nor non-existence of anything possessing the

virtues of the soul. This conclusion in respect of both these hath been

arrived at by those that know the truths (of things).[140] Know that [the

soul] to be immortal by which all this [universe] is pervaded. No one can

compass the destruction of that which is imperishable. It hath been said

that those bodies of the Embodied (soul) which is eternal, indestructible

and infinite, have an end. Do thou, therefore, fight, O Bharata. He who

thinks it (the soul) to be the slayer and he who thinks it to be the

slain, both of them know nothing; for it neither slays nor is slain. It

is never born, nor doth it ever die; nor, having existed, will it exist

no more. Unborn, unchangeable, eternal, and ancient, it is not slain upon

the body being perished. That man who knoweth it to be indestructible,

unchangeable, without decay, how and whom can he slay or cause to be

slain? As a man, casting off robes that are worn out, putteth on others

that are new, so the Embodied (soul), casting off bodies that are worn

out, entereth other bodies that are new. Weapons cleave it not, fire

consumeth it not; the waters do not drench it, nor doth the wind waste

it. It is incapable of being cut, burnt, drenched, or dried up. It is

unchangeable, all-pervading, stable, firm, and eternal. It is said to be

imperceivable, inconceivable and unchangeable. Therefore, knowing it to

be such, it behoveth thee not to mourn (for it). Then again even if thou

regardest it as constantly born and constantly dead, it behoveth thee not

yet, O mighty-armed one, to mourn (for it) thus. For, of one that is

born, death is certain; and of one that is dead, birth is certain.

Therefore. it behoveth thee not to mourn in a matter that is unavoidable.

All beings (before birth) were unmanifest. Only during an interval

(between birth and death), O Bharata, are they manifest; and then again,

when death comes, they become (once more) unmanifest. What grief then is

there in this? One looks upon it as a marvel; another speaks of it as a

marvel. Yet even after having heard of it, no one apprehends it truly.

The Embodied (soul), O Bharata, is ever indestructible in everyone's

body. Therefore, it behoveth thee not to grieve for all (those)

creatures. Casting thy eyes on the (prescribed) duties of thy order, it

behoveth thee not to waver, for there is nothing else that is better for

a Kshatriya than a battle fought fairly. Arrived of itself and (like

unto) an open gate of heaven, happy are those Kshatriyas, O Partha, that

obtain such a fight. But if thou dost not fight such a just battle, thou

shalt then incur sin by abandoning the duties of thy order and thy fame.

People will then proclaim thy eternal infamy, and to one that is held in

respect, infamy is greater (as an evil) than death itself. All great

car-warriors will regard thee as abstaining from battle from fear, and

thou wilt be thought lightly by those that had (hitherto) esteemed thee

highly. Thy enemies, decrying thy prowess, will say many words which

should not be said. What can be more painful than that? Slain, thou wilt

attain to heaven; or victorious, thou wilt enjoy the Earth. Therefore,

arise, O son of Kunti, resolved for battle. Regarding pleasure and pain,

gain and loss, victory and defeat, as equal, do battle for battle's sake

and sin will not be thine.[141] This knowledge, that hath been

communicated to thee is (taught) in the Sankhya (system). Listen now to

that (inculcated) in Yoga (system). Possessed of that knowledge, thou, O

Partha, wilt cast off the bonds of action. In this (the Yoga system)

there is no waste of even the first attempt. There are no impediments.

Even a little of this (form of) piety delivers from great fear.[142] Here

in this path, O son of Kuru, there is only one state of mind, consisting

in firm devotion (to one object, viz., securing emancipation). The minds

of those, however, that are not firmly devoted (to this), are

many-branched (un-settled) and attached to endless pursuits. That flowery

talk which, they that are ignorant, they that delight in the words of the

Vedas, they, O Partha, that say that there is nothing else, they whose

minds are attached to worldly pleasures, they that regard (a) heaven (of

pleasures and enjoyments) as the highest object of acquisition,--utter

and promises birth as the fruit of action and concerns itself with

multifarious rites of specific characters for the attainment of pleasures

and power,--delude their hearts and the minds of these men who are

attached to pleasures and power cannot be directed to contemplation (of

the divine being) regarding it as the sole means of emancipation.[143]

The Vedas are concerned with three qualities, (viz., religion, profit,

and pleasure). Be thou, O Arjuna, free from them, unaffected by pairs of

contraries (such as pleasure and pain, heat and cold, etc.), ever

adhering to patience without anxiety for new acquisitions or protection

of those already acquired, and self-possessed, whatever objects are

served by a tank or well, may all be served by a vast sheet of water

extending all around; so whatever objects may be served by all the Vedas,

may all be had by a Brahmana having knowledge (of self or Brahma).[144]

Thy concern is with work only, but not with the fruit (of work). Let not

the fruit be thy motive for work; nor let thy inclination be for

inaction. Staying in devotion, apply thyself to work, casting off

attachment (to it), O Dhananjaya, and being the same in success or

unsuccess. This equanimity is called Yoga (devotion). Work (with desire

of fruit) is far inferior to devotion, O Dhananjaya. Seek thou the

protection of devotion. They that work for the sake of fruit are

miserable. He also that hath devotion throws off, even in this world,

both good actions and bad actions. Therefore, apply thyself to devotion.

Devotion is only cleverness in action. The wise, possessed of devotion,

cast off the fruit born of action, and freed from the obligation of

(repeated) birth, attain to that region where there is no unhappiness.

When thy mind shall have crossed the maze of delusion, then shalt thou

attain to an indifference as regards the hearable and the heard.[145]

When thy mind, distracted (now) by what thou hast heard (about the means

of acquiring the diverse objects of life), will be firmly and immovably

fixed on contemplation, then wilt thou attain to devotion.'

"Arjuna said,--What, O Kesava, are the indications of one whose mind is

fixed on contemplation? How should one of steady mind speak, how sit, how

move?"

"The Holy One said,--'When one casts off all the desires of his heart and

is pleased within (his) self with self, then is one said to be of steady

mind. He whose mind is not agitated amid calamities, whose craving for

pleasure is gone, who is freed from attachment (to worldly objects), fear

and wrath, is said to be a Muni of steady mind. His is steadiness of mind

who is without affection everywhere, and who feeleth no exultation and no

aversion on obtaining diverse objects that are agreeable and

disagreeable. When one withdraws his senses from the objects of (those)

senses as the tortoise its limbs from all sides, even his is steadiness

of mind. Objects of senses fall back from an abstinent person, but not so

the passion (for those objects). Even the passion recedes from one who

has beheld the Supreme (being).[146] The agitating senses, O son of

Kunti, forcibly draw away the mind of even a wise man striving hard to

keep himself aloof from them. Restraining them all, one should stay in

contemplation, making me his sole refuge. For his is steadiness of mind

whose senses are under control. Thinking of the objects of sense, a

person's attachment is begotten towards them. From attachment springeth

wrath; from wrath ariseth want of discrimination; from want of

discrimination, loss of memory; from loss of memory, loss of

understanding; and from loss of understanding (he) is utterly ruined. But

the self-restrained man, enjoying objects (of sense) with senses freed

from attachment and aversion under his own control, attaineth to peace

(of mind). On peace (of mind) being attained, the annihilation of all his

miseries taketh place, since the mind of him whose heart is peaceful soon

becometh steady.[147] He who is not self-restrained hath no contemplation

(of self). He who hath no contemplation hath no peace (of mind).[148]

Whence can there be happiness for him who hath no peace (of mind)? For

the heart that follows in the wake of the sense moving (among their

objects) destroys his understanding like the wind destroying a boat in

the waters.[149] Therefore, O thou of mighty arms, his is steadiness of

mind whose senses are restrained on all sides from the objects of sense.

The restrained man is awake when it is night for all creatures; and when

other creatures are awake that is night to a discerning Muni.[150] He

into whom all objects of desire enter, even as the waters enter the ocean

which (though) constantly replenished still maintains its water-mark

unchanged--(he) obtains peace (of mind) and not one that longeth for

objects of desire. That man who moveth about, giving up all objects of

desire, who is free from craving (for enjoyments) and who hath no

affection and no pride, attaineth to peace (of mind). This, O Partha, is

the divine state. Attaining to it, one is never deluded. Abiding in it

one obtains, on death, absorption into the Supreme Self.'

SECTION XXVII

 [(Bhagavad Gita Chapter III)]

"Arjuna said,--'If devotion, O Janardana, is regarded by thee as superior

to work, why then, O Kesava, dost thou engage me in such dreadful work?

By equivocal words thou seemest to confound my understanding. Therefore,

tell (me) one thing definitely by which I may attain to what is good.'

"The Holy One said,--'It hath already been said by me, O sinless one,

that here are, in this world, two kinds of devotion; that of the Sankhyas

through knowledge and that of the yogins through work. A man doth not

acquire freedom from work from (only) the non-performance of work. Nor

doth he acquire final emancipation from only renunciation (of work). No

one can abide even for a moment without doing work.[151] That man of

deluded soul who, curbing the organs of sense, liveth mentally cherishing

the objects of sense, is said to be a dissembler. He however, O Arjuna,

who restraining (his) senses by his mind, engageth in devotion (in the

form) of work with the organs of work, and is free from attachment, is

distinguished (above all). (Therefore), do thou always apply yourself to

work, for action is better than inaction. Even the support of thy body

cannot be accomplished without work.[152] This world is fettered by all

work other than that which is (performed) for Sacrifice. (Therefore), O

son of Kunti, perform work for the sake of that, freed from

attachment.[153] In olden times, the Lord of Creation, creating men and

sacrifice together, said,--flourish by means of this (Sacrifice). Let

this (Sacrifice) be to you (all) the dispenser of all objects cherished

by you. Rear the gods with this, and let the gods (in return) rear you.

Thus fulfilling the mutual interest you will obtain that which is

beneficial (to you).[154] Propitiated with sacrifices the gods will

bestow on you the pleasures you desire. He who enjoyeth (himself) without

giving them what they have given, is assuredly a thief. The good who eat

the remnant of sacrifices are freed from all sins. Those unrighteous ones

incur sin who dress food for their own sake.--From food are all

creatures; and sacrifice is the outcome of work.[155] Know that work

proceeds from the Vedas; Vedas have proceeded from Him who hath no decay.

Therefore, the all-pervading Supreme Being is installed in

sacrifice.[156] He who conformeth not to this wheel that is thus

revolving, that man of sinful life delighting (the indulgence of) his

senses, liveth in vain, O Partha.[157] The man, however, that is attached

to self only, that is contented with self, and that is pleased in his

self,--hath no work (to do). He hath no concern whatever with action nor

with any omission here. Nor, amongst all creatures, is there any upon

whom his interest dependeth.[158] Therefore, always do work that should

be done, without attachment. The man who performeth work without

attachment, attaineth to the Supreme. By work alone, Janaka and others,

attained the accomplishment of their objects. Having regard also to the

observance by men of their duties, it behoveth thee to work. Whatever a

great man doth, is also done by vulgar people. Ordinary men follow the

ideal set by them (the great).[159] There is nothing whatever for me, O

Partha, to do in the three worlds, (since I have) nothing for me which

hath not been acquired; still I engage in action.[160] Because if at any

time I do not, without sloth, engage in action, men would follow my path,

O Partha, on all sides. The worlds would perish if I did not perform

work, and I should cause intermixture of castes and ruin these people. As

the ignorant work, O Bharata, having attachment to the performer, so

should a wise man work without being attached, desiring to make men

observant of their duties. A wise man should not cause confusion of

understanding amongst ignorant persons, who have attachment to work

itself; (on the other hand) he should (himself) acting with devotion

engage them to all (kinds of) work. All works are, in every way, done by

the qualities of nature. He, whose mind is deluded by egoism, however,

regards himself as the actor.[161] But he, O mighty-armed one, who

knoweth the distinction (of self) from qualities and work, is not

attached to work, considering that it is his senses alone (and not his

self) that engage in their objects.[162] Those who are deluded by the

qualities of nature, become attached to the works done by the qualities.

A person of perfect knowledge should not bewilder those men of imperfect

knowledge.[163] Devoting all work to me, with (thy) mind directed to

self, engage in battle, without desire, without affection and with thy

(heart's) weakness dispelled.[164] Those men who always follow this

opinion of mine with faith and without cavil attain to final emancipation

even by work. But they who cavil at and do not follow this opinion of

mine, know, that, bereft of all knowledge and without discrimination,

they are ruined. Even a wise man acts according to his own nature. All

living beings follow (their own) nature. What then would restraint avail?

The senses have, as regards the objects of the senses, either affection

or aversion fixed. One should not submit to these, for they are obstacles

in one's way.[165] One's own duty, even if imperfectly performed, is

better than being done by other even if well performed. Death in

(performance of) one's own duty is preferable. (The adoption of) the duty

of another carries fear (with it).

"Arjuna said, 'Impelled by whom, O son of the Vrishni race, doth a man

commit sin, even though unwilling and as if constrained by force'?

"The Holy One said,--'It is desire, it is wrath, born of the attribute of

passion; it is all devouring, it is very sinful. Know this to be the foe

in this world.[166] As fire is enveloped by smoke, a mirror by dust, the

foetus by the womb, so is this enveloped by desire. Knowledge, O son of

Kunti, is enveloped by this constant foe of the wise in the form of

desire which is insatiable and like a fire. The senses, the mind and the

understanding are said to be its abode. With these it deludeth the

embodied self, enveloping (his) knowledge. Therefore, restraining (thy)

senses first, O bull of Bharata's race, cast off this wicked thing, for

it destroyeth knowledge derived from instruction and meditation.[167] It

hath been said that the senses are superior (to the body which is inert).

Superior to the senses is the mind. Superior to the mind is the

knowledge. But which is superior to knowledge is He.[168] Thus knowing

that which is superior to knowledge and restraining (thy) self by self,

slay, O mighty-armed one, the enemy in the shape of desire which is

difficult to conquer.'"

SECTION XXVIII

 [(Bhagavad Gita Chapter IV)]

"The Holy One said,--'This imperishable (system of) devotion I declared

to Vivaswat: Vivaswat declared it to Manu; and Manu communicated it to

Ikshaku. Descending thus from generation, the Royal sages came to know

it. But, O chastiser of foes, by (lapse of a) long time that devotion

became lost to the world. Even the same (system of) devotion hath today

been declared by me to thee, for thou art my devotee and friend, (and)

this is a great mystery.'

"Arjuna said,--'Thy birth is posterior; Vivaswat's birth is prior. How

shall I understand then that thou hadst first declared (it)?'

"The Holy One said,--'Many births of mine have passed away, O Arjuna, as

also of thine. These all I know, but thou dost not, O chastiser of foes.

Though (I am) unborn and of essence that knoweth no deterioration, though

(I am) the lord of all creatures, still, relying on my own (material)

nature I take birth by my own (powers) of illusion. Whenever, O Bharata,

loss of piety and the rise of impiety occurreth, on those occasions do I

create myself. For the protection of the righteous and for the

destruction of the evil doers, for the sake of establishing Piety, I am

born age after age. He who truly knoweth my divine birth and work to be

such, casting off (his body) is not born again; (on the other hand) he

cometh to me, O Arjuna. Many who have been freed from attachment, fear,

wrath, who were full of me, and who relied on me, have, cleansed by

knowledge and asceticism, attained to my essence. In whatsoever manner

men come to me, in the selfsame manner do I accept them. It is my way, O

Partha, that men follow on all sides.[169] Those in this world who are

desirous of the success of action worship the gods, for in this world of

men success resulting from action is soon attained. The quadruple

division of castes was created by me according to the distinction of

qualities and duties. Though I am the author thereof, (yet) know me to be

not their author and undecaying.[170] Actions do not touch me. I have no

longing for the fruits of actions. He that knoweth me thus is not impeded

by actions. Knowing this, even men of old who were desirous of

emancipation performed work. Therefore, do thou also perform work as was

done by ancients of the remote past. What is action and what is

inaction,--even the learned are perplexed at this. Therefore, I will tell

thee about action (so that) knowing it thou mayst be freed from evil. One

should have knowledge of action, and one should have knowledge of

forbidden actions: one should also know of inaction. The course of action

is incomprehensible. He, who sees inaction in action and action in

inaction, is wise among men; he is possessed of devotion; and he is a

doer of all actions. The learned call him wise whose efforts are all free

from desire (of fruit) and (consequent) will, and whose actions have all

been consumed by the fire of knowledge.[171] Whoever, resigning all

attachment to the fruit of action, is ever contented and is dependent on

none, doth nought, indeed, although engaged in action. He who, without

desire, with mind and the senses under control, and casting off all

concerns, performeth action only for the preservation of the body,

incurreth no sin.[172] He who is contented with what is earned without

exertion, who hath risen superior to the pairs of opposites, who is

without jealousy, who is equable in success and failure, is not fettered

(by action) even though he works. All his actions perish who acts for the

sake of sacrifice,[173] who is without affections, who is free (from

attachments), and whose mind is fixed upon knowledge. Brahma is the

vessel (with which the libation is poured); Brahma is the libation (that

is offered); Brahma is the fire on which by Brahma is poured (the

libation); Brahma is the goal to which he proceedeth by fixing his mind

on Brahma itself which is the action.[174] Some devotees perform

sacrifice to the gods. Others, by means of sacrifice, offer up sacrifices

to the fire of Brahma.[175] Others offer up (as sacrificial libation) the

senses of which hearing is the first to the fire of restraint. Others

(again) offer up (as libations) the objects of sense of which sound is

the first to the fire of the senses.[176] Others (again) offer up all the

functions of the senses and the functions of the vital winds to the fire

of devotion by self-restraint kindled by knowledge.[177] Others again

perform the sacrifice of wealth, the sacrifice of ascetic austerities,

the sacrifice of meditation, the sacrifice of (Vedic) study, the

sacrifice of knowledge, and others are ascetics of rigid vows.[178] Some

offer up the upward vital wind (Prana) to the downward vital wind

(apana); and others, the downward vital wind to the upward vital wind;

some, arresting the course of (both) the upward and the downward vital

winds, are devoted to the restraint of the vital winds. Others of

restricted rations, offer the vital winds to the vital winds.[179] Even

all these who are conversant with sacrifice, whose sins have been

consumed by sacrifice, and who eat the remnants of sacrifice which are

amrita, attain to the eternal Brahma. (Even) this world is not for him

who doth not perform sacrifice. Whence then the other, O best of Kuru's

race? Thus diverse are the sacrifices occurring in the Vedas. Know that

all of them result from action, and knowing this thou wilt be

emancipated. The sacrifice of knowledge, O chastiser of foes, is superior

to every sacrifice involving (the attainment of) fruits of action, for

all action, O Partha, is wholly comprehended in knowledge.[180] Learn

that (Knowledge) by prostration, enquiry, and service. They who are

possessed of knowledge and can see the truth, will teach thee that

knowledge, knowing which, O son of Pandu, thou wilt not again come by

such delusion, and by which thou wilt see the endless creatures (of the

universe) in thyself (first) and then in me. Even if thou be the greatest

sinner among all that are sinful, thou shalt yet cross over all

transgressions by the raft of knowledge. As a blazing fire, O Arjuna,

reduceth fuel to ashes, so doth the fire of knowledge reduce all actions

to ashes. For there is nothing here that is so cleansing as knowledge.

One who hath attained to success by devotion finds it without effort

within his own self in time. He obtaineth knowledge, who hath faith and

is intent on it and who hath his senses under control; obtaining

knowledge one findeth the highest tranquillity in no length of time. One

who hath no knowledge and no faith, and whose minds is full of doubt, is

lost. Neither this world, nor the next, nor happiness, is for him whose

mind is full of doubt. Actions do not fetter him, O Dhananjaya, who hath

cast off action by devotion, whose doubts have been dispelled by

knowledge, and who is self-restrained. Therefore, destroying, by the

sword of knowledge, this doubt of thine that is born of ignorance and

that dwelleth in thy mind, betake to devotion, (and) arise, O son of

Bharata.'

SECTION XXIX

 [(Bhagavad Gita Chapter V)]

"Arjuna said,--'Thou applaudest, O Krishna, the abandonment of actions,

and again the application (to them). Tell me definitely which one of

these two is superior.

"The Holy One said--'Both abandonment of actions and application to

actions lead to emancipation. But of these, application to action is

superior to abandonment. He should always be known to be an ascetic who

hath no aversion nor desire. For, being free from pairs of opposites, O

thou of mighty arms, he is easily released from the bonds (of action).

Fools say, but not those that are wise, that Sankhya and Yoga are

distinct. One who stayeth in even one (of the two) reapeth the fruit of

both[181]. Whatever seat is attained by those who profess the Sankhya

system, that too is reached by those who profess the Yoga. He seeth truly

who seeth Sankhya and Yoga as one.[182] But renunciation, O mighty-armed

one, without devotion (to action), is difficult to attain. The ascetic

who is engaged in devotion (by action) reacheth the Supreme Being without

delay. He who is engaged in devotion (by action) and is of pure soul, who

hath conquered his body and subdued his senses, and who indentifieth

himself with all creatures, is not fettered though performing

(action).[183] The man of devotion, who knoweth truth, thinking--I am

doing nothing--When seeing, hearing, touching, smelling, eating, moving,

sleeping, breathing, talking, excreting, taking, opening the eyelids or

closing them; he regardeth that it is the senses that are engaged in the

objects of senses.[184] He who renouncing attachment engageth in actions,

resigning them to Brahma, is not touched by sin as the lotus-leaf (is not

touched) by water.[185] Those who are devotees, casting off attachment,

perform actions (attaining) purity of self, with the body, the mind, the

understanding, and even the senses (free from desire). He who is

possessed of devotion, renouncing the fruit of action, attaineth to the

highest tranquillity. He, who is not possessed of devotion and is

attached to the fruit of action, is fettered by action performed from

desire. The self-restrained embodied (self), renouncing all actions by

the mind, remains at ease within the house of nine gates, neither acting

himself nor causing (anything) to act.[186] The Lord is not the cause of

the capacity for action, or of the actions of men, or of the connection

of actions and (their) fruit. It is nature that engages (in action). The

Lord receiveth no one's sin, nor also merit. By ignorance, knowledge is

shrouded. It is for this that creatures are deluded. But of whomsoever

that ignorance hath been destroyed by knowledge of self, that knowledge

(which is) like the Sun discloseth the Supreme Being. Those whose mind is

on Him, whose very soul is He, who abide in Him, and who have Him for

their goal, depart never more to return, their sins being all destroyed

by knowledge.[187] Those, who are wise cast an equal eye on a Brahmana

endued with learning and modesty, on a cow, an elephant, a dog, and a

chandala.[188] Even here has birth been conquered by them whose minds

rest on equality; and since Brahma is faultless and equable, therefore,

they (are said to) abide in Brahma.[189] He whose mind is steady, who is

not deluded, who knows Brahma, and who rests in Brahma, doth not exult on

obtaining anything that is agreeable, nor doth he grieve on obtaining

that is disagreeable. He whose mind is not attached to external objects

of sense, obtaineth that happiness which is in self; and by concentrating

his mind on the contemplation of Brahma, he enjoyeth a happiness that is

imperishable. The enjoyments born of the contact (of the senses with

their objects) are productive of sorrow. He who is wise, O son of Kunti,

never taketh pleasure in these that have a beginning and an end. That man

whoever here, before the dissolution of the body, is able to endure the

agitations resulting from desire and wrath, is fixed on contemplation,

and is happy. He who findeth happiness within himself, (and) who sporteth

within himself, he whose light (of knowledge) is deprived from within

himself, is a devotee, and becoming one with Brahma attaineth to

absorption into Brahma. Those saintly personages whose sins have been

destroyed, whose doubts have been dispelled, who are self-restrained, and

who are engaged in the good of all creatures, obtain absorption into

Brahma. For these devotees who are freed from desire and wrath, whose

minds are under control, and who have knowledge of self, absorption into

Brahma exists both here and thereafter.[190] Excluding (from his mind)

all external objects of sense, directing the visual glance between the

brows, mingling (into one) the upward and the downward life-breaths and

making them pass through the nostrils, the devotee, who has restrained

the senses, the mind, and the understanding, being intent on

emancipation, and who is freed from desire, fear, and wrath, is

emancipated, indeed. Knowing me to be enjoyer of all sacrifices and

ascetic austerities, the great Lord of all the worlds, and friend of all

creatures, such a one obtaineth tranquillity.'

SECTION XXX

 [(Bhagavad Gita Chapter VI)]

"The Holy One said,--'Regardless of fruit of action, he that performs the

actions which should be performed, is a renouncer and devotee, and not

one who discards the (sacrificial) fire, nor one that abstains from

action.[191] That which has been called renunciation, know that, O son of

Pandu, to be devotion, since nobody can be a devotee who has not

renounced (all) resolves.[192] To the sage desirous of rising to

devotion, action is said to be the means; and when he has risen to

devotion, cessation of action is said to be the means. When one is no

longer attached to the objects of the senses, nor to actions, and when

one renounces all resolves, then is. One said to have risen to devotion.

One should raise (his ) self by self; one should not degrade (his) self;

for one's own self is one's friend, and one's own self is one's

enemy.[193] To him (only) who has subjugated his self by his self is self

a friend. But to him who has not subjugated his self, his self behaves

inimically like an enemy. The soul of one who has subjugated his self and

who is in the enjoyment of tranquillity, is steadily fixed (on itself)

amid cold and heat, pleasure and pain, and also honour and dishonour.

That ascetic is said to be devoted whose mind is satisfied with knowledge

and experience, who hath no affection, who hath subjugated his senses,

and to whom a sod, a stone and gold are alike. He, who views equally

well-wishers, friends, foes, strangers that are indifferent to him, those

who take part with both sides, those who are objects of aversion, those

who are related (to him), those who are good, and those who are wicked,

is distinguished (above all others). A devotee should always fix his mind

on contemplation, remaining in a secluded place alone, restraining both

mind and body, without expectations (of any kind), and without concern

(with anything).[194] Erecting his seat immovably on a clean spot, not

too high nor too low, and spreading over it a piece of cloth, a

deer-skin, or blades of Kusa grass, and there seated on that seat, with

mind fixed on one object, and restraining the functions of the heart and

the senses, one should practise contemplation for the purification of

self. Holding body, head, and neck even, unmoved and steady, and casting

his glance on the tip of his nose, and without looking about in any of

the different directions, with mind in tranquillity, freed from fear,

observant of the practices of Brahmacharins, restraining the mind, with

heart fixed on me, the devotee should sit down, regarding me as the

object of his attainment. Thus applying his soul constantly, the devotee

whose heart is restrained, attains to that tranquillity which culminates

in final absorption and assimilation with me. Devotion is not one's, O

Arjuna, who eateth much, nor one's who doth not eat at all; nor one's who

is addicted to too much sleep, nor one's who is always awake, devotion

that is destructive of misery is his who is temperate in food and

amusements, who duly exerts himself temperately in all his works, and who

is temperate in sleep and vigils. When one's heart, properly restrained,

is fixed on one's own self, then, indifferent to all objects of desire,

he is one called a devotee.[195] As a lamp in a windless spot doth not

flicker, even that is the resemblance declared of a devotee whose heart

hath been restrained and who applieth his self to abstraction. That

(condition) in which the mind, restrained by practice of abstraction,

taketh rest, in which beholding self by self, one is gratified within

self; in which one experienceth that highest felicity which is beyond the

(sphere of the) senses and which the understanding (only) can grasp, and

fixed on which one never swerveth from the truth; acquiring which one

regards no other acquisition greater than it, and abiding in which one is

never moved by even the heaviest sorrow; that (Condition) should be known

to be what is called devotion in which there is a severance of connection

with pain. That devotion should be practised with perseverance and with

an undesponding heart.[196] Renouncing all desires without exception that

are born of resolves, restraining the group of the senses on all sides by

mind alone, one should, by slow degrees, become quiescent (aided) by

(his) understanding controlled by patience, and then directing his mind

to self should think of nothing.[197] Wheresoever the mind, which is (by

nature) restless and unsteady, may run, restraining it from those, one

should direct it to self alone. Indeed, unto such a devotee whose mind is

in tranquillity, whose passions have been suppressed, who hath become one

with Brahma and who is free from sin, the highest felicity cometh (of his

own accord). Thus applying his soul constantly (to abstraction), the

devotee, freed from sin, easily obtaineth that highest happiness, viz.,

with Brahma. He who hath devoted his self to abstraction casting an equal

eye everywhere, beholdeth his self in all creatures and all creatures in

his self. Unto him who beholdeth me in everything and beholdeth

everything in me. I am never lost and he also is never lost to me.[198]

He who worshippeth me as abiding in all creatures, holding yet that all

is one, is a devotee, and whatever mode of life he may lead, he liveth in

me. That devotee, O Arjuna, who casteth an equal eye everywhere,

regarding all things as his own self and the happiness and misery of

others as his own, is deemed to be the best.'

"Arjuna said, 'This devotion by means of equanimity which thou hast

declared, O slayer of Madhu,--on account of restlessness of the mind I do

not see its stable presence.[199] O Krishna, the mind is restless,

boisterous, perverse, and obstinate. Its restraint I regard to be as

difficult of accomplishment as the restraint of the wind.'

"The Holy One said, 'Without doubt, O thou of mighty arms the mind is

difficult of subjugation and is restless. With practice, however, O son

of Kunti, and with the abandonment of desire, it can be controlled. It is

my belief that by him whose mind is not restrained, devotion is difficult

of acquisition. But by one whose mind is restrained and who is assiduous,

it is capable of acquisition with the aid of means.'

"Arjuna said, 'Without assiduity, though endued with faith, and with mind

shaken off from devotion, what is the end of him, O Krishna, who hath not

earned success in devotion? Fallen off from both,[200] is he lost like a

separated cloud or not, being as he is without refuge, O thou of mighty

arms, and deluded on the path leading to Brahma? This my doubt, O

Krishna, it behoveth thee to remove without leaving anything. Besides

thee, no dispeller of this doubt is to be had.[201]

"The Holy One said, 'O son of Pritha, neither here, nor hereafter, doth

ruin exist for him, since none, O sire, who performs good (acts) comes by

an evil end. Attaining to the regions reserved for those that perform

meritorious acts and living there for many many years, he that hath

fallen off from devotion taketh birth in the abode of those that art

pious and endued with prosperity, or, he is born even in the family of

devotees endued with intelligence. Indeed, a birth such as this is more

difficult of acquisition in this world. There in those births he

obtaineth contact with that Brahmic knowledge which was his in his former

life; and from that point he striveth again, O descendant of Kuru,

towards perfection. And although unwilling, he still worketh on in

consequence of that same former practice of his. Even one that enquireth

of devotion riseth above (the fruits of) the Divine Word.-[202] Striving

with great efforts, the devotee, cleaned of all his sins, attaineth to

perfection after many births, and then reacheth the supreme goal. The

devotee is superior to ascetics engaged in austerities; he is esteemed to

be superior to even the man of knowledge. The devotee is superior to

those that are engaged in action. Therefore, become a devotee, O Arjuna.

Even amongst all the devotees, he who, full of faith and with inner self

resting on me, worshippeth me, is regarded by me to be the most devout."

SECTION XXXI

 [(Bhagavad Gita Chapter VII)]

"The Holy One said, 'Listen, O son of Pritha, how, without doubt, thou

mayst know me fully, fixing thy mind on me, practising devotion, and

taking refuge in me. I will now, without leaving anything speak to thee

about knowledge and experience, knowing which there would be left nothing

in this world (for thee) to know. One among thousands of men striveth for

perfection. Of those even that are assiduous and have attained to

perfection, only some one knoweth me truly.[203] Earth, water, fire, air,

space, mind, also understanding, and consciousness,--thus hath my nature

been divided eight-fold. This is a lower (form of my) nature. Different

from this, know there is a higher (form of my) nature which is animate, O

thou of mighty arms, and by which this universe is held.[204] Know that

all creatures have these for their source. I am the source of evolution

and also of the dissolution of the entire universe. There is nothing

else, O Dhananjaya, that is higher than myself. Upon me is all this like

a row of pearls on a string. Taste I am in the waters, O soil of Kunti,

(and) I am the splendour of both the moon and the sun, I am the Om in all

the Vedas, the sound in space, and the manliness in men. I am the

fragrant odour in earth, the splendour in fire, the life in all (living)

creatures, and penance in ascetics. Know me, O son of Pritha, to be the

eternal seed of all beings. I am the intelligence of all creatures endued

with intelligence, the glory of all glorious objects. I am also the

strength of all that are endued with strength, (myself) freed from desire

and thirst, and, O bull of Bharata's race, am the desire, consistent with

duty, in all creatures.[205] And all existences which are of the quality

of goodness, and which are of the quality of passion and quality of

darkness, know that they are, indeed, from me. I am, however, not in

them, but they are in me. This entire universe, deluded by these three

entities consisting of (these) three qualities knoweth not me that am

beyond them and undecaying; since this illusion of mine, depending on the

(three) qualities, is exceedingly marvellous and highly difficult of

being transcended. They that resort to me alone cross this illusion.[206]

Doers of evil, ignorant men, the worst of their species, robbed of their

knowledge by (my) illusion and wedded to the state of demons, do not

resort to me. Four classes of doers of good deeds worship me, O Arjuna,

viz., he that is distressed, that is possessed of knowledge, being always

devoted and having his faith in only One, is superior to the rest, for

unto the man of knowledge I am dear above everything, and he also is dear

to me. All these are noble. But the man of knowledge is regarded (by me)

to be my very self, since he, with soul fixed on abstraction, taketh

refuge in me as the highest goal. At the end of many births, the man

possessed of knowledge attaineth to me, (thinking) that Vasudeva is all

this. Such a high-souled person, however, is exceedingly rare. They who

have been robbed of knowledge by desire, resort to their godheads,

observant of diverse regulations and controlled by their own nature.[207]

Whatever form, (of godhead or myself) any worshipper desireth to worship

with faith, that faith of his unto that (form) I render steady. Endued

with that faith, he payeth his adorations to that (form), and obtaineth

from that all his desire, since all those are ordained by me.[208] The

fruits, however, of those persons endued with little intelligence are

perishable. They that worship the divinities, go to the divinities,

(while) they that worship me come even to me.[209] They that have no

discernment, regard me who am (really) unmanifest to have become

manifest, because they do not know the transcendent and undecaying state

of mine than which there is nothing higher.[210] Shrouded by the illusion

of my inconceivable power, I am not manifest to all. This deluded world

knoweth not me that I am unborn and undecaying. I know, O Arjuna, all

things that have been past, and all things that are present, and all

things that are to be. But there is nobody that knoweth me. All

creatures, O chastiser of foes, are deluded at the time of their birth by

the delusion, O Bharata, of pairs of opposites arising from desire and

aversion. But those persons of meritorious deeds whose sins have attained

their end, being freed from the delusion of pairs of opposites, worship

me, firm in their vow (of that worship). Those who, taking refuge in me,

strive for release from decay and death, know Brahman, the entire

Adhyatma, and action.[211] And they who know me with the Adhibhuta, the

Adhidaiva, and the Adhiyajna, having minds fixed on abstraction, know me

at the time of their departure (from this world).[212]

SECTION XXXII

 [(Bhagavad Gita Chapter VIII)]

"Arjuna said, 'What is that Brahman, what is Adhyatma, what is action, O

best of male beings? What also has been said to be Adhibhuta, and what is

called Adhidaiva? Who is here Adhiyajna, and how, in this body, O slayer

of Madhu? And how at the time of departure art thou to be known by those

that have restrained their self'?--

"The Holy One said, 'Brahman is the Supreme and indestructible. Adhyatma

is said to be its own manifestation. The offering (to any godhead in a

sacrifice) which causeth the production and development of all--this is

called action.[213] Remembering me alone in (his) last moments, he that,

casting off his body, departeth (hence), cometh into my essence. There is

no doubt in this. Whichever form (of godhead) one remembereth when one

casteth off, at the end, (his) body, unto that one he goeth, O son of

Kunti, having habitually meditated on it always. Therefore, think of me

at all times, and engage in battle. Fixing thy mind and understanding on

me, thou wilt, without doubt, come even to me. Thinking (of the Supreme)

with a mind not running to other objects and endued with abstraction in

the form of uninterrupted application, one goeth, O son of Pritha, unto

the Divine and Supreme male Being. He who at the time of his departure,

with a steady mind, endued with reverence, with power of abstraction, and

directing the life-breath called Prana between the eye-brows, thinketh of

that ancient seer, who is the ruler (of all), who is minuter than the

minutest atom, who is the ordainer of all, who is inconceivable in form,

and who is beyond all darkness, cometh unto that Divine and Supreme Male

Being, I will tell thee in brief about that seat which persons conversant

with the Vedas declare to be indestructible, which is entered by ascetics

freed from all longings, and in expectation of which (people) practise

the vows of Brahmacharins. Casting off (this) body, he who departeth,

stopping up all the doors, confining the mind within the heart, placing

his own life-breath called Prana between the eye-brows, resting on

continued meditation, uttering this one syllable Om which is Brahman, and

thinking of me, attaineth to the highest goal.[214] He who always

thinketh of me with mind ever withdrawn from all other objects, unto that

devotee always engaged on meditation, I am, O Partha, easy of access.

High-souled persons who have achieved the highest perfection, attaining

to me, do not incur re-birth which is the abode of sorrow and which is

transient, All the worlds, O Arjuna, from the abode of Brahman downwards

have to go through a round of births, on attaining to me, however, O son

of Kunti, there is no re-birth.[215] They who know a day of Brahman to

end after a thousand Yugas, and a night (of his) to terminate after a

thousand Yugas are persons that know day and night.[216] On the advent of

(Brahman's) day everything that is manifest springeth from the

unmanifest; and when (his) night cometh, into that same which is called

unmanifest all things disappear. That same assemblage of creatures,

springing forth again and again, dissolveth on the advent of night, and

springeth forth (again), O son of Pritha, when day cometh, constrained

(by the force of action, etc.)[217]. There is, however, another entity,

unmanifest and eternal, which is beyond that unmanifest, and which is not

destroyed when all the entities are destroyed. It is said to be

unmanifest and indestructible. They call it the highest goal, attaining

which no one hath to come back. That is my Supreme seat. That Supreme

Being, O son of Pritha, He within whom are all entities, and by whom all

this is permeated, is to be attained by reverence undirected to any other

object. I will tell thee the times, O bull of Bharata's race, in which

devotees departing (from this life) go, never to return, or to return.

The fire, the Light, the day, the lighted fortnight, the six months of

the northern solstice, departing from here, the persons knowing Brahma go

through this path to Brahma.[218] Smoke, night, also the dark-fortnight

(and) the six months of the southern solstice, (departing) through this

path, devotee, attaining to the lunar light, returneth. The bright and

the dark, these two paths, are regarded to be the eternal (two paths) of

the universe. By the one, (one) goeth never to return; by the other, one

(going) cometh back. Knowing these two paths, O son of Pritha, no devotee

is deluded. Therefore, at all times, be endued with devotion, O Arjuna.

The meritorious fruit that is prescribed for the (study of the) Vedas,

for sacrifices, for ascetic austerities and for gifts, a devotee knowing

all this (that hath been said here), attaineth to it all, and (also)

attaineth the Supreme and Primeval seat.'

SECTION XXXIII

 [(Bhagavad Gita Chapter IX)]

"The Holy One said, 'Now I will tell thee that art without envy that most

mysterious knowledge along with experience, knowing which thou wilt be

freed from evil. This is royal science, a royal mystery, highly

cleansing, directly apprehensible, consistent with the sacred laws, easy

to practise, (and) imperishable. Those persons, O chastiser of foes, who

have no faith in this sacred doctrine, not attaining to me, return to the

path of this world that is subject to destruction. This entire universe

is pervaded by me in my unmanifest form. All entities are in me, but I do

not reside in them. Nor yet are all entities in me. Behold my divine

power. Supporting all entities and producing all entities, myself doth

not (yet) reside in (those) entities. As the great and obiquitious

atmosphere always occupieth space, understand that all entities reside in

me in the same way.[219] All entities, O son of Kunti, attain to my

nature at the close of a Kalpa. I create them again at the beginning of a

Kalpa.[220] Regulating my own (independent) nature I create again and in

this whole assemblage of entities which is plastic in consequence of its

subjection to nature.[221] Those acts, however, O Dhananjaya, do not

fetter me who sitteth as one unconcerned, being unattached to those acts

(of creation). Through me, the overlooker, primal nature produceth the

(universe of) mobiles and immobiles. For the reason, O son of Kunti, the

universe passeth through its rounds (of birth and destruction).[222] Not

knowing my supreme nature of the great lord of all entities, ignorant

people of vain hopes, vain acts, vain knowledge, confounded minds, wedded

to the delusive nature of Asuras and Rakshasas, disregard me (as one)

that hath assumed a human body. But high-souled ones, O son of Pritha,

possessed of divine nature, and with minds directed to nothing else,

worship me, knowing (me) to be the origin of all entities and

undestructible. Always glorifying me, (or) striving with firm vows, (or)

bowing down to me, with reverence and ever devoted, (they) worship

me.[223] Others again, performing the sacrifice of knowledge, worship me,

(some) as one, (some) as distinct, (some) as pervading the universe, in

many forms.[224] I am the Vedic sacrifice, I am the sacrifice enjoined in

the Smritis, I am Swadha, I am the medicament produced from herbs; I am

the mantra, I am the sacrificial libation, I am the fire, and I am the

(sacrificial) offering.[225] I am the father of this universe, the

mother, the creator, grandsire; (I am) the thing to be known, the means

by which everything is cleaned, the syllable Om, the Rik, the Saman and

the Yajus, (I am) the goal, the supporter, the lord, the on-looker, the

abode, the refuge, the friend, the source, the destruction, the support,

the receptacle; and the undestructible seed. I give heat, I produce and

suspend rain; I am immortality, and also death; and I am the existent and

the non-existent, O Arjuna. They who know the three branches of

knowledge, also drink the Soma juice, and whose sins have been cleansed

worshipping me by sacrifices, seek admission into heaven; and these

attaining to the sacred region of the chief of the gods, enjoy in heaven

the celestial pleasure of the gods. Having enjoyed that celestial world

of vast extent, upon exhaustion of their merit they re-enter the mortal

world. It is thus that they who accept the doctrines of the three Vedas

and wish for objects of desires, obtain going and coming. Those persons

who, thinking (of me) without directing their minds to anything else,

worship me, of those who are (thus) always devoted (to me)--I make them

gifts and preserve what they have. Even those devotees who, endued with

faith worship other godheads even they, O son of Kunti, worship me alone,

(though) irregularly.[226] I am the enjoyer, as also the lord, of all

sacrifices. They, however, do not know me truly; hence they fall off

(from heaven). They whose vows are directed to the Pitris attain to the

Pitris; who direct (their) worship to the inferior spirits called Bhutas

attain to Bhutas; they who worship me, attain even to myself. They who

offer me with reverence, leaf, flower, fruit, water--that offered with

reverence, I accept from him whose self is pure.[227] Whatever thou dost,

whatever eatest, whatever drinkest, whatever givest, whatever austerities

thou performest, manage it in such a way, O son of Kunti, that it may be

an offering to me. Thus mayst thou be freed from the fetters of action

having good and evil fruits. With self endued with renunciation and

devotion, thou wilt be released and will come to me. I am alike to all

creatures; there is none hateful to me, none dear. They, however, who

worship me with reverence are in me and I also am in them. If even a

person of exceedingly wicked conduct worshippeth me, without worshipping

any one else, he should certainly be regard as good, for his efforts are

well-directed. (Such a person) soon becometh of virtuous soul, and

attaineth to eternal tranquillity. Know, O son of Kunti, that none

devoted to me is ever lost. For, O son of Pritha, even they who may be of

sinful birth, women, Vaisyas, and also Sudras, even they, resorting to

me, attain to the supreme goal. What then (shall I say) of holy Brahmanas

and saints who are my devotees? Having come to this transient and

miserable world, be engaged in my worship.[228] Fix thy mind on me; be my

devotee, my worshipper; bow to me; and thus making me thy refuge and

applying thy self to abstraction, thou wilt certainly come to me.'

SECTION XXXIV

 [(Bhagavad Gita Chapter X)]

"The Holy One said, 'Once more still, O mighty-armed one, listen to my

supernal words which, from desire of (thy) good, I say unto thee that

wouldst be pleased (therewith).[229] The hosts of gods know not my

origin, nor the great Rishis, since I am, in every way, the source of the

gods and the great Rishis.[230] He that knoweth me as the Supreme Lord of

the worlds, without birth and beginning, (he), undeluded among mortals,

is free from all sins. Intelligence, knowledge, the absence of delusion,

forgiveness, truth, self-restraint, and tranquillity, pleasure, pain,

birth, death, fear, and also security, abstention from harm, evenness of

mind, contentment, ascetic austerities, gift, fame, infamy, these several

attributes of creatures arise from me. The Seven great Rishis, the four

Maharishis before (them), and the Manus, partaking of my nature, were

born from my mind, of whom in this world are these offsprings.[231] He

that knoweth truly this pre-eminence and mystic power of mine, becometh

possessed of unswerving devotion. Of this (there is) no doubt. I am the

origin of all things, from me all things proceed. Thinking thus, the

wise, endued with my nature, worship me.[232] Their hearts on me, their

lives devoted to me, instructing one another, and gloryfying me they are

ever contented and happy.[233] Unto them always devoted, and worshipping

(me) with love, I give that devotion in the form of knowledge by which

they come to me.[234] Of them, for compassion's sake. I destroy the

darkness born of ignorance, by the brilliant lamp of knowledge, (myself)

dwelling in their souls.'

"Arjuna said, 'Thou art the Supreme Brahma, the Supreme Abode, the

Holiest of the Holy, the eternal Male Being Divine, the First of gods

Unborn, the Lord. All the Rishis proclaim thee thus, and also the

celestial Rishi Narada; and Asita, Devala, (and) Vyasa; thyself also

tellest me (so). All this that thou tellest me, O Kesava, I regard as

true since, O Holy One, neither the gods nor the Danavas understand thy

manifestation. Thou only knowest thyself by thyself. O Best of Male

Beings. O Creator of all things; O Lord of all things, O God of gods, O

Lord of the Universe, it behoveth thee to declare without any

reservation, those divine perfections of thine by which perfections

pervading these worlds thou abidest. How shall I, ever meditating, know

thee, O thou of mystic powers, in what particular states mayst thou, O

Holy One, be meditated upon by me?[235] Do thou again, O Janardana,

copiously declare thy mystic powers and (thy) perfections, for I am never

satiated with hearing thy nectar-like words."

"The Holy One said,--'Well, unto thee I will declare my divine

perfections, by means of the principal ones (among them), O chief of the

Kurus, for there is no end to the extent of my (perfections).[236] I am

the soul, O thou of curly hair, seated in the heart of every being, I am

the beginning, and the middle, and the end also of all beings. I am

Vishnu among the Adityas, the resplendent Sun among all luminous bodies;

I am Marichi among the Maruts, and the Moon among constellations.[237] I

am the Sama Veda among the Vedas; I am Vasava among the gods; I am the

mind among the senses; I am the intellect in (living) beings. I am

Sankara among the Rudras, the Lord of treasures among the Yakshas and the

Rakshasas; I am Pavaka among the Vasus, and Meru among the peaked

(mountains). [238] Know me, O son of Pritha, to be Vrihaspati, the chief

of household priests. I am Skanda among commanders of forces. I am Ocean

among receptacles of water. I am Bhrigu among the great Rishis, I am the

One, undestructible (syllable Om) among words. Of sacrifices I am the

Japa-sacrifice.[239] Of immobiles I am the Himavat. I am the figtree

among all trees, I am Narada among the celestial Rishis. I am Chitraratha

among the Gandharvas and the ascetic Kapila among ascetics crowned with

Yoga success. Know me to be Uchchaisravas among horses, brought forth by

(the churning for) nectar, Airavata among princely elephants, and the

king among men. Among weapons I am the thunderbolt, among cows I am (she

called) Kamadhuk. I am Kandarpa the cause of reproduction, I am Vasuki

among serpents.[240] I am Ananta among Nagas, I am Varuna among acquatic

beings, I am Aryaman among the Pitris, and Yama among those that judge

and punish.[241] I am Prahlada among the Daityas, and Time among things

that count. I am the lion among the beasts, and Vinata's son among winged

creatures. Of purifiers I am the wind. I am Rama among wielders of

weapons. I am the Makara among fishes, and I am Jahnavi (Ganga) among

streams.[242] Of created things I am the beginning and the end and also

the middle, O Arjuna. I am the knowledge of Supreme Spirit among all

kinds of knowledge, and the disputation among disputants.[243] Among all

letters I am the letter A, and (the compound called) Dwanda among all

compounds. I am also Time Eternal, and I am the Ordainer with face turned

on every side.[244] I am Death that seizeth all, and the source of all,

that is to be. Among females, I am Fame, Fortune, Speech, Memory,

Intelligence, Constancy, Forgiveness. Of the Sama hymns, I am the

Vrihat-sama and Gayatri among metres. Of the months, I am Margasirsha, of

the seasons (I am) that which is productive of flowers.[245] I am the

game of dice of them that cheat, and the splendour of those that are

splendid. I am Victory, I am Exertion, I am the goodness of the good. I

am Vasudeva among the Vrishnis, I am Dhananjaya among the sons of Pandu.

I am even Vyasa among the ascetics, and Usanas among seers. I am the Rod

of those that chastise, I am the Policy of those that seek victory. I am

silence among those that are secret. I am the Knowledge of those that are

possessed of Knowledge. That which is the Seed of all things, I am that,

O Arjuna. There is nothing mobile or immobile, which can exist without

me. There is no end, O chastiser of foes, of my divine perfections. This

recital of the extent of (those) perfections hath been uttered by me by

way (only) of instancing them. Whatever of exalted things (there is) or

glorious, or strong, understand thou that everything is born of a portion

of my energy. Or rather, what hast thou to do, by knowing all this in

detail, O Arjuna? Supporting this entire universe with only a portion (of

myself), I stand.[246]"

SECTION XXXV

 [(Bhagavad Gita Chapter XI)]

"Arjuna said,--'This discourse about the supreme mystery, called

Adhyatman, which thou hast uttered for my welfare, hath dispelled my

delusion.[247] For I have heard at large from thee of the creation and

dissolution of beings, O thou of eyes like lotus petals, and also of thy

greatness that knoweth no deterioration. What thou hast said about

thyself, O great Lord, is even so. O best of Male Beings, I desire to

behold thy sovereign form. If, O Lord, thou thinkest that I am competent

to behold that (form), then, O Lord of mystic power, show me thy eternal

Self.[248]'

"The Holy One said, 'Behold, O son of Pritha, my forms by hundreds and

thousands, various, divine, diverse in hue and shape. Behold the Adityas,

the Vasus, the Rudras, the Aswins, and the Maruts. Behold, O Bharata,

innumerable marvels unseen before (by thee). Behold, O thou of curly

hair, the entire universe of mobiles and immobiles, collected together in

this body of mine, whatever else thou mayst wish to see.[249] Thou art,

however, not competent to behold me with this eye of thine. I give thee

celestial sight. Behold my sovereign mystic nature.'"

Sanjaya continued,--"Having said this, O monarch, Hari, the mighty Lord

of mystic power, then revealed to the son of Pritha his Supreme sovereign

form, with many mouths and eyes, many wonderous aspects, many celestial

ornaments, many celestial weapons uplifted, wearing celestial garlands

and robes, (and) with unguents of celestial fragrance, full of every

wonder, resplendent, infinite, with faces turned on all sides.[250] If

the splendour of a thousand suns were to burst forth at once in the sky,

(then) that would be like the splendour of that Mighty One. The son of

Pandu then beheld there in the body of that God of gods the entire

universe divided and sub-divided into many parts, all collected

together.[251] Then Dhananjaya, filled with amazement, (and) with hair

standing on end, bowing with (his) head, with joined hands addressed the

God.

"Arjuna said, 'I behold all the gods, O God, as also all the varied hosts

of creatures, (and) Brahman seated on (his) lotus seat, and all the

Rishis and the celestial snakes. I behold Thee with innumerable arms,

stomachs, mouths, (and) eyes, on every side, O thou of infinite forms.

Neither end nor middle, nor also beginning of thine do I behold, O Lord

of the universe, O thou of universal form. Bearing (thy) diadem, mace,

and discus, a mass of energy, glowing on all sides, do I behold thee that

art hard to look at, endued on all sides with the effulgence of the

blazing fire or the Sun, (and) immeasurable. Thou art indestructible,

(and) the Supreme object of this universe. Thou art without decay, the

guardian of eternal virtue. I regard thee to be the eternal (male) Being.

I behold thee to be without beginning, mean, end, to be of infinite

prowess, of innumerable arms, having the Sun and the Moon for thy eyes,

the blazing fire for thy mouth, and heating this universe with energy of

thy own. For the space betwixt heaven and earth is pervaded by Thee

alone, as also all the points of the horizon. At sight of this marvellous

and fierce form of thine, O Supreme Soul, the triple world trembleth. For

these hosts of gods are entering thee. Some, afraid, are praying with

joined hands. Saying Hail to Thee--the hosts of great Rishis and Siddhas

praise Thee with copious hymns of praise.[252] The Rudras, the Adityas,

the Vasus, they that (called) the Siddhas, the Viswas, the Aswins, the

Maruts, also the Ushmapas, the Gandharvas, the Yakshas, the Asuras, the

hosts of Siddhyas, behold Thee and are all amazed. Beholding Thy mighty

form with many mouths and eyes, O mighty-armed one, with innumerable

arms, thighs and feet, many stomachs, (and) terrible in consequence of

many tusks, all creatures are frightened and I also. Indeed, touching the

very skies, of blazing radiance, many-hued, mouth wide-open, with eyes

that are blazing and large, beholding thee, O Vishnu, with (my) inner

soul trembling (in fright), I can no longer command courage and peace of

mind. Beholding thy mouths that are terrible in consequence of (their)

tusks, and that are fierce (as the all-destroying fire at the end of the

Yuga), I cannot recognise the points of the horizon nor can I command

peace of mind. Be gracious, O God of gods, O thou that art the refuge of

the Universe. And all these sons of Dhritarashtra, together with the

hosts of kings, and Bhishma, and Drona, and also this Suta's son (Karna),

accompanied by even the principal warriors of our side, are quickly

entering thy terrible mouths rendered fierce by thy tusks. Some, with

their heads crushed, are seen striking at the interstices of (thy) teeth.

As many currents of water flowing through different channels roll rapidly

towards the ocean, so these heroes of the world of men enter thy mouths

that flame all around. As moths with increasing speed rush for (their

own) destruction to the blazing fire, so also do (these) people, with

unceasing speed, enter thy mouths for (their) destruction. Swallowing all

these men from every side, thou lickest them with thy flaming mouths.

Filling the whole universe with (thy) energy, thy fierce splendours, O

Vishnu, are heating (everything). Tell me who thou art of (such) fierce

form. I bow to thee, O chief of the gods, be gracious to me. I desire to

know thee that art the Primeval One, I do not understand thy action.'[253]

The Holy One said, "I am Death, the destroyer of the worlds, fully

developed. I am now engaged in slaying the race of men. Without thee all

these warriors standing in the different divisions shall cease to

be.[254] Wherefore, arise, gain glory, (and) vanquishing the foe, enjoy

(this) swelling kingdom. By me have all these been already slain. Be only

(my) instrument. O thou that can'st draw the bow with (even) the left

hand. Drona and Bhishma, and Jayadratha, and Karna, and also other heroic

warriors, (already) slain by me, do thou slay. Be not dismayed, fight;

thou shalt conquer in battle (thy) foes."

Sanjaya continued,--"Hearing these words of Kesava, the diadem-decked

(Arjuna), trembling, (and) with joined-hands, bowed (unto him); and once

more said unto Krishna, with voice choked up and overwhelmed with fear,

and making his salutations (to him).--

Arjuna said, "It is meet, Hrishikesa, that the universe is delighted and

charmed in uttering thy praise, and the Rakshasas flee in fear in all

directions, and the hosts of the Siddhas bow down (to thee). And why

should they not bow down to thee, O Supreme Soul, that are greater than

even Brahman (himself), and the primal cause? O thou that art Infinite. O

God of the gods, O thou that art the refuge of the universe, thou art

indestructible, thou art that which is, and that which is not and that

which is beyond (both). Thou art the First God, the ancient (male) Being,

thou art the Supreme refuge of this universe. Thou art the Knower, thou

art the Object to be known, thou art the highest abode. By thee is

pervaded this universe, O thou of infinite form.[255] Thou art Vayu,

Yama, Agni, Varuna, Moon, Prajapati, and Grandsire. Obeisance be to thee

a thousand times, and again and yet again obeisance to thee. Obeisance to

thee in front, and also from behind. Let obeisance be to thee from every

side, O thou that art all. Thou art all, of energy that is infinite, and

prowess that is immeasurable. Thou embracest the All. Regarding (thee) a

friend whatever hath been said by me carelessly, such as--O Krishna, O

Yadava, O friend,--not knowing this thy greatness from want of judgement

or from love either, whatever disrespect hath been shown thee for purpose

of mirth, on occasions of play, lying, sitting, (or) at meals, while

alone or in the presence of others, O undeteriorating one, I beg thy

pardon for it, that art immeasurable. Thou art the father of this

universe of mobiles and immobiles. Thou art the great master deserving of

worship. There is none equal to thee, how can there be one greater? O

thou whose power is unparalleled in even three worlds?[256] Therefore

bowing (to thee) prostrating (my) body, I ask thy grace, O Lord, O

adorable one. It behoveth thee. O God, to bear (my faults) as a father

(his) son's, a friend (his) friend's, a lover (his) loved one's.

Beholding (thy) form (unseen) before, I have been joyful, (yet) my mind

hath been troubled, with fear. Show me that (other ordinary) form, O God.

Be gracious, O Lord of the gods, O thou that art the refuge of the

universe. (Decked) in diadem, and (armed) with mace, discus in hand, as

before, I desire to behold thee. Be of that same four-armed form, O thou

of a thousand arms, thou of universal form."

"The Holy One said, 'Pleased with thee, O Arjuna, I have, by my (own)

mystic power, shown thee this supreme form, full of glory, Universal,

Infinite, Primeval, which hath been seen before by none save thee. Except

by thee alone, hero of Kuru's race, I cannot be seen in this form in the

world of men by any one else, (aided) even by the study of the Vedas and

of sacrifices, by gifts, by actions, (or) by the severest

austerities.[257] Let no fear be thine, nor perplexity of mind at seeing

this awful form of mine. Freed from fear with a joyful heart, thou again

see Me assuming that other form.'"

Sanjaya continued,--"Vasudeva, having said all this to Arjuna, once more

showed (him) his own (ordinary) form, and that High-Souled one, assuming

once more (his) gentle form, comforted him who had been afflicted."

"Arjuna said, 'Beholding this gentle human form of thine, O Janardana, I

have now become of right mind and have come to my normal state.'

"The Holy One said, 'This form of mine which thou hast seen is difficult

of being seen. Even the gods are always desirous of becoming spectators

of this (my) form. Not by the Vedas, nor by austerities, nor by gifts,

nor by sacrifices, can I be seen in this form of mine which thou hast

seen. By reverence, however, that is exclusive (in its objects), O

Arjuna, I can in this form be known, seen truly, and attained to, O

chastiser of foes. He who doth everything for me, who hath me for his

supreme object, who is freed from attachment, who is without enmity

towards all beings, even he, O Arjuna, cometh to me.'

SECTION XXXVI

 [(Bhagavad Gita Chapter XII)]

"Arjuna said, 'Of those worshippers who, constantly devoted, adore thee,

and those who (meditate) on thee as the Immutable and Unmanifest, who are

best acquainted with devotion.'

"The Holy One said, 'Fixing (their) mind on me, they that constantly

adore me, being endued (besides) with the highest faith, are deemed by me

to be the most devoted. They, however, who worship the Immutable, the

Unmanifest, the All-pervading, the Inconceivable, the Indifferent, the

Immutable, the Eternal, who, restraining the entire group of the senses,

are equal-minded in respect of all around and are engaged in the good of

all creatures, (also) attain to me. The trouble is the greater for those

whose minds are fixed on the Unmanifest; for the path to the Unmanifest

is hard to find by those that are embodied. They (again) who, reposing

all action on me (and) regarding me as their highest object (of

attainment), worship me, meditating on me with devotion undirected to

anything else, of them whose minds are (thus) fixed on me, I, without

delay, become the deliverer from the ocean of (this) mortal world. Fix

thy heart on me alone, place thy understanding on me, Hereafter then

shalt thou dwell in me. (There is) no doubt (in this).[258] If however,

thou art unable to fix thy heart steadily on me, then, O Dhananjaya,

strive to obtain me by devotion (arising) from continuous application. If

thou beest unequal to even (this) continuous application, then let

actions performed for me be thy highest aim. Even performing all thy acts

for my sake, thou wilt obtain perfection. If even this thou art unable to

do, then resorting to devotion in me, (and) subduing thy soul, abandon

the fruit of all actions. Knowledge is superior to application (in

devotion); meditation is better than knowledge; the abandonment of the

fruit of reaction (is better) than meditation, and tranquillity (results)

immediately from abandonment. He who hath no hatred for any creature, who

is friendly and compassionate also, who is free from egoism, who hath no

vanity, attachment, who is alike in pleasure and pain, who is forgiving,

contented, always devoted, of subdued, soul, firm of purpose, with heart

and understanding fixed on me, even he is dear to me. He through whom the

world is not troubled, (and) who is not troubled by the world, who is

free from joy, wrath, fear and anxieties, even he is dear to me. That

devotee of mine who is unconcerned, pure, diligent, unconnected (with

worldly objects), and free from distress (of mind), and who renounceth

every action (for fruit), even he is dear to me.[259] He who hath no joy,

no aversion, who neither grieveth nor desireth, who renounceth both good

and evil, (and) who is full of faith in me, even he is dear to me. He who

is alike to friend and foe, as also in honour and dishonour, who is alike

in cold and heat, (and pleasure and pain), who is free from attachment,

to whom censure and praise are equal, who is taciturn, who is contented

with anything that cometh (to him), who is homeless, of steady mind and

full of faith, even that man is dear to me. They who resort to this

righteousness (leading to) immortality which hath been (already)

declared,--those devotees full of faith and regarding me as the highest

object (of their acquisition) are the dearest to me.'

SECTION XXXVII

 [(Bhagavad Gita, Chapter XIII)]

"The Holy One said, 'This body, O son of Kunti, is called Kshetra. Him

who knoweth it, the learned call Kshetrajna.[260] Know me, O Bharata, to

be Kshetras. The knowledge of Kshetra and Kshetrajna I regard to be

(true) knowledge. What that Kshetra (is), and what (it is) like, and what

changes it undergoes, and whence (it comes), what is he (viz.,

Kshetrajna), and what his powers are, hear from me in brief. All this

hath in many ways been sung separately, by Rishis in various verses, in

well-settled texts fraught with reason and giving indications of Brahman.

The great elements, egoism, intellect, the unmanifest (viz., Prakriti),

also the ten senses, the one (manas), the five objects of sense, desire,

aversion, pleasure, pain, body consciousness, courage,--all this in brief

hath been declared to be Kshetra in its modified form. Absence of vanity,

absence of ostentation, abstention from injury, forgiveness, uprightness,

devotion to preceptor, purity, constancy, self-restraint, indifference to

objects of sense, absence of egoism, perception of the misery and evil of

birth, death, decrepitude and disease,[261] freedom from attachment,

absence of sympathy for son, wife, home, and the rest, and constant

equanimity of heart on attainment of good and evil, unswerving devotion

to me without meditation on anything else, frequenting of lonely places,

distaste for concourse of men,[262] constancy in the knowledge of the

relation of the individual self to the supreme, perception of the object

of the knowledge of truth,--all this is called Knowledge; all that which

is contrary to this is Ignorance.[263] That which is the object of

knowledge I will (now) declare (to thee), knowing which one obtaineth

immortality. [It is] the Supreme Brahma having no beginning, who is said

to be neither existent nor non-existent; whose hands and feet are on all

sides, whose eyes, heads and faces are on all sides, who dwells pervading

everything in the world, who is possessed of all the qualities of the

senses (though) devoid of the senses, without attachment (yet) sustaining

all things, without attributes (yet) enjoying (a) all attributes,[264]

without and within all creatures, immobile and mobile, not knowable

because of (his) subtlety, remote yet near, undistributed in all beings,

(yet) remaining as if distributed, who is the sustainer of (all) beings,

the absorber and the creator (of all); who is the light of all luminous

bodies, who is said to be beyond all darkness; who is knowledge, the

Object of knowledge, the End of knowledge and seated in the hearts of

all. Thus Kshetra, and Knowledge, and the Object of Knowledge, have been

declared (to thee) in brief. My devotee, knowing (all) this, becomes one

in spirit with me. Know that Nature and Spirit are both without beginning

(and) know (also) that all modifications and all qualities spring from

Nature.[265] Nature is said to be the source of the capacity of enjoying

pleasures and pains.[266] For Spirit, dwelling in nature enjoyeth the

qualities born of Nature. The cause of its births in good or evil wombs

is (its) connection with the qualities.[267] The Supreme Purusha in this

body is said to be surveyor, approver, supporter, enjoyer, the mighty

lord, and also the Supreme Soul.[268] He who thus knows Spirit, and

Nature, with the qualities, in whatever state he may be, is never born

again. Some by meditation behold the self in the self by the self; others

by devotion according to the Sankhya system; and others (again), by

devotion through works. Others yet not knowing this, worship, hearing of

it from others. Even these, devoted to what is heard, cross over

death.[269] Whatever entity, immobile or mobile, cometh into existence,

know that, O bull of Bharata's race, to be from the connection of Kshetra

and Kshetrajna (matter and spirit). He seeth the Supreme Lord dwelling

alike in all beings, the Imperishable in the Perishable. For seeing the

Lord dwelling alike everywhere, one doth not destroy[270] himself by

himself, and then reacheth the highest goal. He seeth (truly) who seeth

all actions to be wrought by nature alone in every way and the self

likewise to be not the doer. When one seeth the diversity of entities as

existing in one, and the issue (everything) from that (One), then is one

said to attain to Brahma. This inexhaustible Supreme Self, O son of

Kunti, being without beginning and without attributes, doth not act, nor

is stained even when stationed in the body. As space, which is

ubiquitous, is never, in consequence of its subtlety tainted, so the

soul, stationed in every body, is never tainted.[271] As the single Sun

lights up the entire world, so the Spirit, O Bharata, lights up the

entire (sphere of) matters. They that, by the eye of knowledge, know the

distinction between matter and spirit, and the deliverance from the

nature of all entities, attain to the Supreme.[272]

SECTION XXXVIII

 [(Bhagavad Gita Chapter XIV)]

"The Holy One said, 'I will again declare (to thee) that supernal science

of sciences, that excellent science, knowing which all the munis have

attained to the highest perfection from (the fetters of) this body.[273]

Resorting to this science, and attaining to my nature, they are not

reborn even on (the occasion of) a (new) creation and are not disturbed

at the universal dissolution. The mighty Brahma is a womb for me. Therein

I place the (living) germ. Thence, O Bharata, the birth of all beings

taketh place. Whatever (bodily) forms, O son of Kunti, are born in all

wombs, of them Brahma is the mighty womb, (and) I the seed-imparting

Sire.[274] Goodness, passion, darkness, these qualities, born of nature,

bind down, O thou of mighty arms, the eternal embodied [soul] in the

body.[275] Amongst these, Goodness, from its unsullied nature, being

enlightening and free from misery, bindeth (the soul), O sinless one,

with the attainment of happiness and of knowledge. Know that passion,

having desire for its essence, is born of thirst and attachment. That, O

son of Kunti, bindeth the embodied (soul) by the attachment of work.

Darkness, however, know, is born of ignorance, (and) bewilders all

embodied [soul]. That bindeth, O Bharata, by error, indolence, and sleep.

Goodness uniteth (the soul) with pleasure; Passion, O Bharata, uniteth

with work; but darkness, veiling knowledge, uniteth with error. Passion

and darkness, being repressed, Goodness remaineth, O Bharata. Passion and

goodness (being repressed), darkness (remaineth); (and) darkness and

goodness (being repressed), passion (remaineth). When in this body, in

all its gates, the light of knowledge is produced, then should one know

that goodness hath been developed there. Avarice, activity, performance

of works, want of tranquillity, desire,--these, O bull of Bharata's race,

are born when passion is developed. Gloom, inactivity, error, and

delusion also,--these, O son of Kuru's race, are born when darkness is

developed. When the holder of a body goeth to dissolution while goodness

is developed, then he attaineth to the spotless regions of those that

know the Supreme. Going to dissolution when passion prevails, one is born

among those that are attached to work. Likewise, dissolved during

darkness, one is born in wombs that beget the ignorant. The fruit of good

action is said to be good and untainted. The fruit, however, of passion,

is misery; (and) the fruit of Darkness is ignorance. From goodness is

produced knowledge; from passion, avarice; (and) from darkness are error

and delusion, and also ignorance. They that dwell in goodness go on high;

they that are addicted to passion dwell in the middle; (while) they that

are of darkness, being addicted to the lowest quality, go down. When an

observer recognises none else to be an agent save the qualities, and

knows that which is beyond (the qualities), he attaineth to my nature.

The embodied [soul], by transcending these three qualities which

constitute the source of all bodies, enjoyeth immortality, being freed

from birth, death, decrepitude, and misery.'[276]

"Arjuna said, 'What are indications, O Lord, of one who hath transcended

these three qualities? What is his conduct? How also doth one transcend

these three qualities?"

"The Holy One said, 'He who hath no aversion for light, activity, and

even delusion, O son of Pandu, when they are present, nor desireth them

when they are absent,[277] who, seated as one unconcerned, is not shaken

by those qualities; who sitteth and moveth not, thinking that it is the

qualities (and not he) that are engaged (in their respective functions);

to whom pain and pleasure are alike, who is self-contained, and to whom a

sod of earth, a stone, and gold are alike; to whom the agreeable and the

disagreeable are the same; who hath discernment; to whom censure and

praise are the same; to whom honour and dishonour are the same; who

regardeth friend and foe alike; who hath renounced all exertion--is said

to have transcended the qualities. He also who worshippeth Me with

exclusive devotion, he, transcending those qualities, becometh fit for

admission into the nature of Brahma. For I am the stay of Brahma, of

immortality, of undestructibility, of eternal piety, and of unbroken

felicity.'[278]

SECTION XXXIX

 [(Bhagavad Gita Chapter XV)]

"The Holy One said, 'They say that the Aswattha, having its roots above

and branches below, is eternal, its leaves are the Chhandas. He who

knoweth it, knoweth the Vedas.[279] Downwards and upwards are stretched

its branches which are enlarged by the qualities; its sprouts are the

objects of senses. Downwards its roots, leading to action, are extended

to this world of men.[280] Its form cannot here (below) be thus known,

nor (its) end, nor (its) beginning, nor (its) support. Cutting, with the

hard weapon of unconcern, this Aswattha of roots firmly fixed, then

should one seek for that place repairing whither one returneth not again

(thinking)--I will seek the protection of that Primeval Sire from whom

the ancient course of (worldly) life hath flowed.--Those that are free

from pride and delusion, that have subdued the evil of attachment, that

are steady in the contemplation of the relation of the Supreme to the

individual self, from whom desire hath departed, freed from the pairs of

opposites known by the names of pleasure and pain (and the like), repair,

undeluded, to that eternal seat. The sun lighteth not that [seat], nor

the moon, nor fire. Whither going none returneth, that is my supreme

seat. An eternal portion of Me is that which, becoming an individual soul

in the world of life, draweth to itself the (five) senses with the mind

as the sixth which all depend on nature. When the sovereign (of this

bodily frame) assumeth or quitteth (a) body, it departeth taking away

these, like the wind (taking away) perfumes from their seats. Presiding

over the ear, the eye, (the organs of) touch, taste, and smell, and also

over the mind, he enjoyeth all objects of senses. They that are deluded

do not see (him) when quitting or abiding in (the body), when enjoying or

joined to the qualities. They (however) see that have the eye of

knowledge.[281] Devotees exerting (towards that end) behold him dwelling

in themselves. They (however) that are senseless and whose minds are not

restrained, behold him not, even while exerting (themselves).[282] That

splendour dwelling in the sun which illumines the vast universe, that

(which is) in the moon, and that (which is) in the fire, know that

splendour to be mine. Entering into the earth I uphold creatures by my

force; and becoming the juicy moon I nourish all herbs.[283] Myself

becoming the vital heat (Vaiswanara) residing in the bodies of creatures

that breathe, (and) uniting with the upward and the downward

life-breaths, I digest the four kinds of food.[284] I am seated in the

hearts of all. From Me are memory and knowledge and the loss of both. I

am the objects of knowledge to be known by (the aid of) all the Vedas. I

am the author of the Vedantas, and I alone am the knower of the

Vedas.[285] There are these two entities in the world, viz., the mutable

and the immutable. The mutable is all (these) creatures. The unchangeable

one is called the immutable.[286] But there is another, the Supreme

Being, called Paramatman, who was the Eternal Lord, pervading the three

worlds, sustaineth (them) (and) since I transcend the mutable, and am

higher than even the immutable; for this I am celebrated in the world

(among men) and in the Veda as Purushottama (the Highest Being). He who,

without being deluded, knoweth Me as this Highest Being,--he knowing all,

O Bharata, worshippeth Me in every way.[287] Thus, O sinless one, hath

this knowledge, forming the greatest of mysteries, been declared by Me

(to thee). Knowing this, O Bharata, one will become gifted with

intelligence, and will have done all he needs do.'

SECTION XL

 [(Bhagavad Gita Chapter XVI)]

"The Holy One said, 'Fearlessness, purity of heart, perseverance in (the

pursuit of) knowledge and Yoga meditation, gifts, self-restraint,

sacrifice, study of the Vedas, ascetic penances, uprightness,[288]

abstention from injury, truth, freedom from anger, renunciation,

tranquillity, freedom from reporting other's faults, compassion for all

creatures, absence of covetousness, gentleness, modesty, absence of

restlessness, vigour, forgiveness, firmness, cleanliness, absence of

quarrelsomeness, freedom from vanity,--these become his, O Bharata, who

is born to godlike possessions. Hypocrisy, pride, conceit, wrath,

rudeness and ignorance, are, O son of Pritha, his who is born to demoniac

possessions. God-like possessions are deemed to be for deliverance; the

demoniac for bondage. Grieve not, O son of Pandu, for thou art born to

god-like possessions. (There are) two kinds of created beings in this

world, viz., the god-like and the demoniac. The god-like have been

described at length. Hear now, from me, O son of Pritha, about the

demoniac. Persons of demoniac nature know not inclination or

disinclination. Neither purity, nor good conduct, nor truth exist in

them.[289] They say that the universe is void of truth, of guiding

principle, (and) of ruler; produced by the union of one another (male and

female) from lust, and nothing else. Depending on this view, these men of

lost selves, little intelligence, and fierce deeds, these enemies (of the

world), are born for the destruction of the universe.[290] Cherishing

desires that are insatiable, and endued with hypocrisy, conceit and

folly, they adopt false notions through delusion and engage in unholy

practices. Cherishing boundless thoughts limited by death (alone), and

regarding the enjoyment of (their ) desires as the highest end, they are

persuaded that that is all. Fettered by the hundred nooses of hope,

addicted to lust and wrath, they covet to obtain this wealth

to-day,--This I will obtain later,--This wealth I have,--This (wealth)

will be mine in addition,--This foe hath been slain by me,--I will slay

even others,--I am lord,--I am the enjoyer,--I am successful, powerful,

happy,--I am rich and of noble birth,--Who else is there that is like

me?--I will sacrifice,--I will make gifts,--I will be merry,--thus

deluded by ignorance,--tossed about by numerous thoughts, enveloped in

the meshes of delusion, attached to the enjoyment of objects of desire,

they sink into foul hell. Self-conceited, stubborn, filled with the pride

and intoxication of wealth, they perform sacrifices that are nominally

so, with hypocrisy and against the (prescribed) ordinance. Wedded to

vanity, power, pride, lust and wrath, these revilers hate Me in their own

bodies and those of others. These haters (of Me), cruel, the vilest among

men, and unholy, I hurl continually down into demoniac wombs. Coming into

demoniac wombs, deluded birth after birth, they, O son of Kunti, without

attaining to Me go down to the vilest state. Three-fold is the way to

hell, ruinous to the self, viz., lust, wrath, likewise avarice.

Therefore, these three, one should renounce. Freed from these three gates

of darkness, a man, O son of Kunti, works out his own welfare, and then

repairs to his highest goal. He who, abandoning the ordinances of the

scriptures, acts only under the impulses of desire, never attains to

perfection, nor happiness, nor the highest goal. Therefore, the

scriptures should be thy authority in determining what should be done and

what should not be done. It behoveth thee to do work here, having

ascertained what hath been declared by the ordinances of the scriptures.'"

SECTION XLI

 [(Bhagavad Gita, Chapter XVII)]

"Arjuna said, 'What is the state, O Krishna, of those who abandoning the

ordinance of the scriptures, perform sacrifices endued with faith? It is

one of Goodness, or Passion, or Darkness?'

"The Holy One said, 'The faith of embodied (creatures) is of three kinds.

It is (also) born of their (individual) natures. It is good, passionate,

and dark. Hear now these. The faith of one, O Bharata, is conformable to

his own nature. A being here is full of faith; and whatever is one's

faith, one is even that. They that are of the quality of goodness worship

the gods; they that are of the quality of passion (worship) the Yakshas

and the Rakshasas; other people that are of the quality of darkness

worship departed spirits and hosts of Bhutas. Those people who practise

severe ascetic austerities not ordained by the scriptures, are given up

to hypocrisy and pride, and endued with desire of attachment, and

violence,--those persons possessed of no discernment, torturing the

groups of organs in (their) bodies and Me also seated within (those)

bodies,--should be known to be of demoniac resolves. Food which is dear

to all is of three kinds. Sacrifice, penance, and gifts are likewise (of

three kinds). Listen to their distinctions as follows. Those kinds of

food that increase life's period, energy, strength, health, well-being,

and joy, which are savoury, oleaginous, nutritive, and agreeable, are

liked by God. Those kinds of food which are bitter, sour, salted,

over-hot, pungent, dry, and burning, and which produce pain, grief and

disease, are desired by the passionate. The food which is cold, without

savour, stinking and corrupt, and which is even refuse, and filthy, is

dear to men of darkness. That sacrifice is good which, being prescribed

by the ordinance, is performed by persons, without any longing for the

fruit (thereof) and the mind being determined (to it under the belief)

that its performance is a duty. But that which is performed in

expectation of fruit and even for the sake of ostentation, know that

sacrifice, O chief of the sons of Bharata, to be of the quality of

passion. That sacrifice which is against the ordinance, in which no food

is dealt out, which is devoid of mantras (sacred verse), in which no fees

are paid to the brahmanas assisting to it, and which is void of faith, is

said to be of the quality of darkness. Reverence to the gods, regenerate

ones, preceptors, and men of knowledge, purity, uprightness, the

practices of a Brahmacharin, and abstention from injury, are said to

constitute the penance of the body. The speech which causeth no

agitation, which is true, which is agreeable and beneficial, and the

diligent study of the Vedas, are said to be the penance of speech.

Serenity of the mind, gentleness, taciturnity, self-restraint, and purity

of the disposition,--these are said to be the penance of the mind. This

three-fold penance performed with perfect faith, by men without desire of

fruit, and with devotion, is said to be of the quality of goodness. That

penance which is performed for the sake of (gaining) respect, honour, and

reverence, with hypocrisy, (and) which is unstable and transient is said

to be of the quality of passion. That penance which is performed under a

deluded conviction, with torture of one's self, and for the destruction

of another, is said to be of the quality of darkness. That gift which is

given because it ought to be given, to one who cannot return any service

for it, in a proper time, and to a proper person, is said to be of the

quality of goodness. That, however, which is given reluctantly, for

return of services (past or expected), or even with an eye to

fruit,--that gift is said to be of the quality of passion. In an unfit

place and at an unfit time, the gift that is made to an unworthy object,

without respect, and with contempt, is said to be of the quality of

darkness. OM, TAT, SAT, this is said to be the three-fold designation of

Brahma. By that (Brahma), the Brahmanas and the Vedas, and the

Sacrifices, were ordained of old. Therefore, uttering the syllable OM,

the sacrifices, gifts, and penances, prescribed by the ordinance, of all

utterers of Brahma begin. Uttering TAT, the various rites of sacrifice,

penance, and gifts, without expectation of fruit, are performed by those

that are desirous of deliverance. SAT is employed to denote existence and

goodness. Likewise, O son of Pritha, the word SAT is used in any

auspicious act. Constancy in sacrifices, in penances and in gifts, is

also called SAT, and an act, too, for the sake of That is called

SAT.[291] Whatever oblation is offered (to the fire), whatever is given

away, whatever penance is performed, whatever is done, without faith, is,

O son of Pritha, said to be the opposite of SAT; and that is nought both

here and hereafter.[292]'

SECTION XLII

 [(Bhagavad Gita, Chapter XVIII)]

"Arjuna said, 'Of renunciation, O thou of mighty arms, I desire to know

the true nature, and also of abandonment, O lord of the senses

distinctly, O slayer of Kesi.'[293]

"The Holy One said, 'The rejection of the works with desire is known by

the learned as renunciation. The abandonment of the fruit of all work,

the discerning call abandonment. Some wise men say that work (itself)

should be abandoned as evil; others (say) that the works of sacrifice,

gifts, and penance, should not be abandoned. As to that abandonment,

listen to my decision, O best of the sons of Bharata, for abandonment, O

tiger among men, hath been declared to be of three kinds. The works of

sacrifice, gifts, and penance should not be abandoned. They should,

indeed, be done. Sacrifice, gift, and penance, are the purifications of

the wise. But even those works should be done, abandoning attachment and

fruit. This, O son of Pritha, is my excellent and decided opinion. The

renunciation of an act prescribed (in the scriptures) is not proper. Its

abandonment (is) from delusion, (and) is (therefore,) declared to be of

the quality of darkness.[294] (Regarding it) as (a source of) sorrow,

when work is abandoned from (fear of) bodily pain, one making such an

abandonment which is of the quality of passion never obtaineth the fruit

of abandonment. (Regarding it) as one that should be done, when[295] work

that is prescribed (in the scriptures) is done, O Arjuna, abandoning

attachment and fruit also, that abandonment is deemed to be of the

quality of goodness. Possessed of intelligence and with doubts dispelled,

an abandoner that is endowed with the quality of goodness hath no

aversion for an unpleasant action and no attachment to pleasant

(ones).[296] Since actions cannot be absolutely abandoned by an embodied

person, (therefore) he who abandons the fruit of actions is truly said to

be an abandoner. Evil, good and mixed-action hath (this) three-fold fruit

hereafter for those that do not abandon. But there is none whatever for

the renouncer.[297] Listen from me, O thou of mighty arms, to those five

causes for the completion of all actions, declared in the Sankhya

treating of the annihilation of actions.[298] (They are) substratum,

agent, the diverse kinds of organs, the diverse efforts severally, and

with them the deities as the fifth.[299] With body, speech, or mind,

whatever work, just or the reverse, a man undertakes, these five are its

causes. That being so, he that, owing to an unrefined understanding,

beholdeth his own self as solely the agent, he, dull in mind, beholdeth

not. He that hath no feeling of egoism, whose mind is not sullied, he,

even killing all these people, killeth not, nor is fettered (by

action).[300]--Knowledge, the object of knowledge, and the knower, form

the three-fold impulse of action. Instrument, action, and the agent, form

the three-fold complement of action.[301] Knowledge, action, and agent,

are declared in the enumeration of qualities to be three-fold, according

to the difference of qualities. Listen to those also duly.[302] That by

which One Eternal Essence is viewed in all things, undivided in the

divided, know that to be knowledge having the quality of goodness. That

knowledge which discerneth all things as diverse essences of different

kinds in consequence of their separateness, know that that knowledge hath

the quality of passion. But that which is attached to (each) single

object as if it were the whole, which is without reason, without truth,

and mean, that knowledge hath been said to be of the quality of darkness.

The action which is prescribed (by the scriptures), (done) without

attachment, performed without desires and aversion, by one who longeth

not for (its) fruit, is said to be of the quality of goodness. But that

action which is done by one seeking objects of desire, or by one filled

with egoism, and which is attended with great trouble, is said to be of

the quality of passion. That action which is undertaken from delusion,

without regard to consequences, loss, injury (to others), and (one's own)

power also, is said to be of the quality of passion. The agent who is

free from attachment, who never speaketh of himself, who is endued with

constancy and energy, and is unmoved by success and defeat, is said to be

of the quality of goodness. The agent who is full of affections, who

wisheth for the fruit of actions, who is covetous, endued with cruelty,

and impure, and who feeleth joy and sorrow, is declared to be of the

quality of passion.[303] The agent who is void of application, without

discernment, obstinate, deceitful, malicious, slothful, desponding, and

procrastinating, is said to be of the quality of darkness.[304] Hear now,

O Dhananjaya, the three-fold division of intellect and constancy,

according to their qualities, which I am about to declare exhaustively

and distinctly. The intellect which knoweth action and inaction, what

ought to be done and what ought not to be done, fear and fearlessness,

bondage and deliverance, is, O son of Pritha, of the quality of goodness.

The intellect by which one imperfectly discerneth right and wrong, that

which ought to be done and that which ought not to be done, is, O son of

Pritha, of the quality of passion. That intellect which, shrouded by

darkness, regardeth wrong to be right, and all things as reversed, is, O

son of Pritha, of the quality of darkness. That unswerving constancy by

which one controls the functions of the mind, the life-breaths, and the

senses, through devotion, that constancy, is, O son of Pritha, of the

quality of goodness.[305] But that constancy, O Arjuna, by which one

holds to religion, desire, and profit, through attachment, desiring

fruit, that constancy, O son of Pritha, is of the quality of passion.

That through which an undiscerning person abandons not sleep, fear,

sorrow, despondency, and folly, that constancy is deemed to be of the

quality of darkness. Hear now from me, O bull of Bharata's race, of the

three kinds of happiness. That in which one findeth pleasure from

repetition (of enjoyment), which bringeth an end to pain, which is like

poison first but resembleth nectar in the end, that happiness born of the

serenity produced by a knowledge of self, is said to be of the quality of

goodness.[306] That which is from the contact of the senses with their

objects which resembleth nectar first but is like poison in the end, that

happiness is held to be of the quality of passion. That happiness which

in the beginning and its consequences deludeth the soul, and springeth

from sleep, indolence, and stupidity, that is described to be of the

quality of darkness. There is not, either on earth or heaven among the

gods, the entity that is free from these three qualities born of nature.

The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras also, O

chastiser of foes, are distinguished by (these three) qualities born of

nature. Tranquillity, self-restraint, ascetic austerities, purity,

forgiveness, rectitude, knowledge, experience, and belief (in an

existence hereafter),--these are the duties of Brahmanas, born of (their

proper) nature. Bravery, energy, firmness, skill, not flying away from

battle, liberality, the bearing of a ruler,--these are the duties of

Kshatriyas, born of (their proper) nature. Agriculture, tending of

cattle, and trade, are the natural duties of Vaisyas. Of Sudras also, the

natural duty consists in servitude. Every man, engaged in his own duties,

attains to perfection. Hear now how one obtains perfection by application

to his duties. Him from whom are the movements of all beings, Him by whom

all this is pervaded, worshipping him by (the performance of) one's own

duty, one obtaineth perfection. Better is one's own duty though performed

faultily than another's duty well-performed. Performing the duty

prescribed by (one's own) nature, one incurreth no sin. One must not

abandon, O son of Kunti, one's natural duty though tainted with evil, for

all actions are enveloped by evil like fire by smoke. He whose mind is

unattached everywhere, who hath subdued his self, and whose desire hath

departed, obtaineth, through renunciation, the supreme perfection of

freedom from work. Learn from me, only in brief, O son of Kunti, how one,

having obtained (this kind of) perfection, attaineth to Brahma which is

the supreme end of knowledge. Endued with a pure mind, and restraining

his self by constancy, renouncing sound and other objects of sense, and

casting off affection and aversion, he who resideth in a lonely place,

eateth little, and restraineth speech, body, and mind, who is ever intent

on meditation and abstraction, who hath recourse to indifference, who,

abandoning egoism, violence, pride, lust, wrath, and (all) surroundings,

hath been freed from selfishness and is tranquil (in mind), becometh fit

for assimilation with Brahma. Becoming one with Brahma, tranquil in

spirit, (such a) one grieveth not, desireth not; alike to all beings, he

obtaineth the highest devotion to Me. By (that) devotion he truly

understandeth Me. What I am, and who I am; then understanding Me truly,

he entereth into Me forthwith. Even performing all actions at all times

having refuge in Me, he obtaineth, through my favour, the seat that is

eternal and imperishable. Dedicating in thy heart all actions to Me,

being devoted to Me, resorting to mental abstraction, fix thy thoughts

constantly on Me. Fixing thy thoughts on Me, thou wilt surmount all

difficulties through my grace. But if from self-conceit thou wilt not

listen, thou wilt (then) utterly perish. If, having recourse to

self-conceit, thou thinkest--I will not fight,--that resolution of thine

would be vain, (for) Nature will constrain thee. That which, from

delusion, thou dost not wish to do, thou wilt do involuntarily, bound by

thy own duty springing from (thy own) nature. The Lord, O Arjuna,

dwelleth in the region of the heart of beings, turning all beings as if

mounted on a machine, by his illusive power. Seek shelter with Him in

every way, O Bharata. Through his grace thou wilt obtain supreme

tranquillity, the eternal seat. Thus hath been declared to thee by Me the

knowledge that is more mysterious than any (other) matter. Reflecting on

it fully, act as thou likest. Once more, listen to my supernal words, the

most mysterious of all. Exceedingly dear art thou to Me, therefore, I

will declare what is for thy benefit. Set thy heart on Me, become My

devotee, sacrifice to Me, bow down to Me. Then shalt thou come to Me. I

declare to thee truly, (for) thou art dear to Me. Forsaking all

(religious) duties, come to Me as thy sole refuge. I will deliver thee

from all sins. Do not grieve. This is not to be ever declared by thee to

one who practiseth no austerities, to one who is not a devotee, to one

who never waiteth on a preceptor, nor yet to one who calumniateth Me. He

who shall inculcate this supreme mystery to those that are devoted to Me,

offering Me the highest devotion, will come to Me, freed from (all his)

doubts.[307] Amongst men there is none who can do Me a dearer service

than he, nor shall any other on earth be dearer to Me than he. And he who

will study this holy converse between us, by him will have been offered

to Me the sacrifice of knowledge. Such is my opinion. Even the man who,

with faith and without cavil, will hear it (read), even he freed (from

re-birth), will obtain of the blessed regions of those that perform pious

acts. Hath this, O son of Pritha, been heard by thee with mind undirected

to any other objects? Hath thy delusion, (caused) by ignorance, been

destroyed, O Dhananjaya?'

"Arjuna said, 'My delusion hath been destroyed, and the recollection (of

what I am) hath been gained by me, O Undeteriorating one, through thy

favour. I am now firm. My doubts have been dispelled. I will do thy

bidding.'"

Sanjaya continued, "Thus I heard this converse between Vasudeva and the

high-souled son of Pritha, (that is) wonderful and causeth the hair to

stand on end. Through Vyasa's favour heard I this supreme mystery, this

(doctrine of) Yoga, from Krishna himself, the Lord of Yoga, who declared

it in person. O King recollecting and (again) recollecting this wonderful

(and) holy converse of Kesava and Arjuna, I rejoice over and over again.

Recollecting again and again that wonderful form also of Hari, great is

my amazement, O king, and I rejoice ever more. Thither where Krishna, the

Lord of Yoga (is), thither where the great bowman (Partha) is, thither,

in my opinion, are prosperity, and victory, and greatness, and eternal

justice[308]'"

[End of the Bhagavad Gita]

SECTION XLIII

Sanjaya said,--"Beholding Dhananjaya then to take up once again (his)

arrows and Gandiva, the mighty car-warriors (of the Pandava party)

uttered a tremendous shout. And those heroes, viz., the Pandavas and the

Somakas, and those who followed them, filled with joy, blew their

sea-born conches. And drums, and Pesis, and Karkachas, and cow-horns were

beaten and blown together, and the uproar made was very loud. And then, O

ruler of men, there came the gods, with Gandharvas and the Pitris, and

the hosts of Siddhas and Charanas, from desire of witnessing (the sight).

And Rishis highly blessed came there in a body with him (Indra) of a

hundred sacrifices at their head, for beholding that great slaughter.

Then, O king, beholding the two armies, that looked like two oceans,

ready for the encounter and continuously moving, the heroic king

Yudhishthira, the Just, putting off his coat of mail and casting aside

his excellent weapon and quickly descending from his car, with joined

hands, proceeded on foot, eyeing the grandsire, with restrained speech,

facing the east, towards the direction where the hostile host was

(standing).[309] And seeing him proceed (thus), Dhananjaya, the son of

Kunti, speedily alighting from his car, followed him, accompanied by his

(other) brothers. And the Lord Vasudeva also followed him behind. And the

principal kings too (of his army), filled with anxiety, followed in the

same path.

"Arjuna said, 'What is this act of thine, O king, that abandoning thy

brothers, thou proceedest on foot, face eastwards, to the hostile host?'

"Bhimasena said, 'Where wilt thou go, O king of kings, having cast off

thy coat of mail and weapons, towards the warriors of the foe cased in

mail, and leaving thy brothers, O ruler of earth?'

"Nakula said, 'Thou art my eldest brother, O Bharata, (beholding) thee

proceeding in this way, fear troubleth my bosom. Tell (us), whither wilt

thou go?'

"Sahadeva said, 'When these hostile divisions, terrible and numerous, are

here with whom we are to fight, whither dost thou go, O king, in the

direction of our foes?'

Sanjaya continued, "Though thus addressed by his brothers, O son of

Kuru's race, Yudhishthira of restrained speech said nothing but continued

to proceed. Unto them (then), the high-souled Vasudeva of great wisdom

smilingly said,--His object is known to me. Having paid his respects to

all his superiors (such as) Bhishma, Drona, and Kripa, and Salya also, he

will fight the foe. It is heard in histories of olden times that he who,

having paid his respects according to the ordinance unto his preceptors,

revered in years and his kinsmen, fighteth with those that are his

superiors, is sure to obtain victory in battle. Even that is my

opinion.--When Krishna was saying this, among the ranks of

Dhritarashtra's son, a loud uproar of Alas, and Oh arose, but the other

(army) remained perfectly still. Beholding Yudhishthira, the heroic

warriors of Dhritarashtra's Son conversed with one another saying,--'This

one is an infamous wretch of his race. It is plain that this king is

coming in terror towards Bhishma's side. Yudhishthira, with his brothers,

hath become a seeker after (Bhishma's) shelter. When Dhananjaya, however,

is (his) protector, and Pandu's son Vrikodara, and Nakula, and Sahadeva

also, why doth the (eldest) son of Pandu come (hither) in fear? Though

celebrated in the world, this one, however, could never have been born in

the Kshatriya order, since he is weak and his bosom is filled with fear

(at the prospect) of battle.' Then those warriors all praised the

Kauravas. And all of them, becoming rejoiced, with cheerful hearts waved

their garments. And, O monarch, all the warriors there (then) censured

Yudhishthira with all his brothers and along with Kesava too. Then the

Kaurava army, having said Fie to Yudhishthira, soon again, O monarch,

became perfectly still,--What will this king say? What will Bhishma say

in reply? What will Bhima boastful of his powers in battle, (say), and

what Krishna and Arjuna? What, indeed, hath (Yudhishthira) to say?--Great

was the curiosity then, O king, of both the armies in respect of

Yudhishthira. The king (meanwhile), penetrating the hostile array

bristling with arrows and darts, proceeded quickly towards Bhishma,

surrounded by his brothers. Seizing his feet with his two hands, the

royal son of Pandu then said unto Santanu's son Bhishma who was there

ready for battle, (these words).

"Yudhishthira said, 'I salute thee, O invincible one. With thee we will

do battle. Grant (us) thy permission in that matter. Give (us) also (thy)

blessing."

"Bhishma said, 'If, O lord of the earth, thou hadst not, in this battle

come to me thus, I would have, O great king, cursed thee, O Bharata, for

bringing about thy defeat. I am gratified (with thee), O son. Do battle,

and obtain victory, O son of Pandu, What else may be desired by thee,

obtain thou in battle. Solicit also the boon, O son of Pritha, which thou

desirest to have from us. If it happens so, O great king, then defeat

will not be thine. A man is the slave of wealth, but wealth is no one's

slave. This is very true, O king. I have been bound by the Kauravas with

(their) wealth. It is for this, O son of Kuru's race, that like a eunuch

I am uttering these words, viz.,--Bound I am by the Kauravas with wealth.

Battle excepted, what dost thou desire?[310]'

"Yudhishthira said, 'O thou of great wisdom, do thou, desirous of my

welfare, from day to day, consult my interests. Do battle, however for

the sake of the Kauravas. Even this is always my prayer (to thee).'

"Bhishma said, 'O king, O son of Kuru's race, what aid can I render thee

in this? I shall, of course, fight for (thy) foes. Tell me what thou hast

to say.'

"Yudhishthira said, 'Therefore, O Sire, I ask thee, I bow to thee, O

grandsire, how shall we, in battle, vanquish thee that art invincible?

Tell me this that is for my benefit, if indeed, thou seest any good in

it."

"Bhishma said, 'I do not, O son of Kunti, see the person who, even if he

were the chief of the celestials himself, can defeat me in battle when I

fight.'

"Yudhishthira said, 'My salutations to thee, O grandsire. Therefore, do I

ask thee (this). Tell us how thy own death may be compassed by foes in

battle.'

"Bhishma said, 'I do not see the person, O sire, who can vanquish me in

battle. The time also of my death is not yet come to me once again."

Sanjaya continued,--"Then, O son of Kuru's race, Yudhishthira, once more

saluting him, accepted Bhishma's words with a bend of his head. And that

mighty-armed one then proceeded towards the car of the preceptor ( Drona)

through the midst of all the soldiers who were eyeing him, accompanied by

his brothers. Then saluting Drona and walking round him, the king spoke

to that invincible warrior words that were for his own benefit.[311]

"Yudhishthira said, 'I ask thee, O invincible one, how I may fight

without incurring sin, and how, with thy permission, O regenerate one, I

may vanquish all my foes?[312]

"Drona said, 'If, having resolved to fight, thou hadst not come to me

(thus), I would have cursed thee. O king, for thy complete overthrow. I

am, however, gratified, O Yudhishthira, and honoured by thee, O sinless

one. I permit thee, fight and obtain victory. I will also fulfil thy

wish. Say what thou hast to say. Under these circumstances, battle

excepted, what dost thou wish? A man is the slave of wealth, but wealth

is not one's slave. This is quite true, O king! Bound I have been with

(their) wealth by the Kauravas! It is for this that like a eunuch I shall

fight for the sake of the Kauravas. It is for this that like a eunuch I

am uttering these words--Battle excepted, what dost thou wish? I shall

fight for the sake of the Kauravas, but will pray for thy victory.'[313]

"Yudhishthira said, 'Pray for my victory, O regenerate one, and counsel

what is for my good. Fight, however, for the Kauravas. This is the boon

solicited by me.'

"Drona said, 'Victory, O king, is certain for thee that hast Hari for thy

counsellor. I (also) grant thee that thou wilt vanquish thy foes in

battle. Thither where righteousness is, thither is Krishna, and thither

where Krishna is, thither is victory. Go, fight, O son of Kunti! Ask me,

what shall I say unto thee?'

"Yudhishthira said, 'I ask thee, O foremost of regenerate ones, listen to

what I have to say. How shall we in battle vanquish thee that art

invincible?'

"Drona said, 'As long as I will fight, so long victory can never be

thine. (Therefore) O king, seek with thy brothers, for my speedy

slaughter.'

"Yudhishthira said, 'Alas, for this, O thou of mighty arms, tell (us) the

means of thy death. O preceptor, prostrating myself I ask thee this. (My)

salutations to thee."

"Drona said, 'The foe, O sire, I see not who may slay me while standing

in battle I am engaged in fight, with wrath excited, and scattering (my)

arrowy showers continually. Except when addrest for death O king, having

abandoned my arms and withdrawn (in Yoga meditation) from surrounding

sights, none will be able to slay me. This that I tell thee is true. I

also tell thee truly that I will cast off my arms in battle, having heard

something very disagreeable from some one of credible speech.--'"

Sanjaya continued, "Hearing these words, O king, of the wise son of

Bharadwaja, and honouring the preceptor, (Yudhishthira then) proceeded

towards the son of Saradwat. And saluting Kripa and walking round him, O

king, Yudhishthira, accomplished in speech, said these words unto that

warrior of great valour.

"Yudhishthira said, 'Obtaining thy permission, O preceptor, I will fight

without incurring sin, and permitted by thee, O sinless one, I will

vanquish all (my) foes."

"Kripa said, 'If having resolved on fight, thou hadst not come to me

(thus), I would have cursed thee, O king, for thy complete overthrow. A

man is the slave of wealth, but wealth is no one's slave. This is very

true, O king, and bound I have been with wealth by the Kauravas. I must,

O king, fight for their sake. This is my opinion. I therefore, speak like

a eunuch in asking thee,--Battle excepted, what dost thou desire?'

"Yudhishthira said, 'Alas, I ask thee, therefore., O preceptor, listen to

my words.--Saying this, the king, greatly agitated and deprived of his

sense, stood silent."

Sanjaya continued.--"Understanding, however, what he intended to say,

Gautama (Kripa) replied to him, saying,--I am incapable of being slain, O

king. Fight, and obtain victory. I am gratified with thy coming. Rising

every day [from bed] I will pray for thy victory, O monarch. I say this

to thee truly.--Hearing, O king, these words of Gautama, and paying him

due honours, the king proceeded thither where the ruler of the Madra was.

Saluting Salya and walking round him the king said unto that invincible

warrior those words that were for his own benefit.

'Yudhishthira said,--'Obtaining thy permission, O invincible one, I will

fight without incurring sin, and permitted by thee, O king, I will

vanquish (my) valourous foes.'[314]--

"Salya said, 'If, having resolved on fight, thou hadst not come to me

(thus), I would have, O king, cursed thee for thy overthrow in battle. I

am gratified (with thee) and honoured (by thee). Let it be as thou

wishest. I grant thee permission, fight and obtain victory. Speak, O

hero, for what hast thou any need? What shalt I give thee? Under these

circumstances, O king, battle excepted, what dost thou desire? A man is

the slave of wealth but wealth is no one's slave. This is true, O king.

Bound I have been with wealth by the Kauravas, O nephew, it is for this

that I am speaking to thee like a eunuch,--I will accomplish the desire

thou mayst cherish. Battle excepted, what dost thou wish.'

"Yudhishthira said, 'Think, O king, daily of what is for my great good.

Fight, according to thy pleasure, for the sake of the foe. This is the

boon that I solicit.'

"Salya said, 'Under these circumstances, say, O best of kings what aid

shall I render thee? I shall, of course, fight for the sake of (thy)

enemy, for I have been made one of their party by the Kauravas with their

wealth.[315]

"Yudhishthira said, 'Even that is my boon, O Salya, which was solicited

by me during the preparations (for the fight). The energy of the Suta's

son (Karna) should be weakened by thee in battle.'

"Salya said, 'This thy wish, O Yudhishthira, shall be accomplished, O son

of Kunti. Go, fight according to thy pleasure. I shall look after thy

victory."

'Sanjaya continued, "Having obtained the permission of his maternal

uncle, the ruler of the Madra, the son of Kunti, surrounded by his

brothers, came out of that vast army. Vasudeva then went to Radha's son

on the field of battle. And the elder brother of Gada, for the sake of

the Pandavas, then said to Karna,--It hath been heard by me, O Karna,

that from hatred of Bhishma thou wilt not fight. Come to our side, O son

of Radha, and (stay with us) as long as Bhishma is not slain. After

Bhishma is slain, O son of Radha, thou mayst then again engage in battle

on Duryodhana's side, if thou hast no preference for any of the

parties.--'

"Karna said, 'I will not do anything that is disagreeable to

Dhritarashtra's son, O Kesava. Devoted to Duryodhana's good, know that I

have cast off my life (for him).--Hearing these words (of Karna), Krishna

ceased, O Bharata, and reunited himself with the sons of Pandu headed by

Yudhishthira. Then amid all the warriors the eldest son of Pandu, loudly

exclaimed,--He who will choose us, him we shall choose for our

ally!--Casting his eyes then upon them, Yuyutsu said these words, with a

cheerful heart, unto Kunti's son king Yudhishthira the Just,--I will

fight under thee in battle, for the sake of you all, with the sons of

Dhritarashtra, if, O king, thou wilt accept me, sinless one.'

"Yudhishthira said, 'Come, come, all of us will fight with thy foolish

brothers. O Yuyutsu, both Vasudeva and we all say to thee--I accept thee,

O thou of mighty arms, fight for my cause. On thee rests, it seems, the

thread of Dhritarashtra's line as also his funeral cake. O prince, O thou

of great splendour, accept us that accept thee. The wrathful Duryodhana

of wicked understanding will cease to live.'"

Sanjaya continued, 'Yuvutsu then, abandoning the Kurus thy sons, went

over to the army of the Pandavas, with beat of drums and cymbals. Then

king Yudhishthira of mighty arms, filled with joy, again put on his

shining coat of mail of golden effulgence. And those bulls among men then

mounted their respective cars. And they counter-arrayed their troops in

battle-array as before. And they caused drums and cymbals in many

hundreds to be sounded. And those bulls among men also set up diverse

leonine roars.[316] And beholding those tigers among men, viz., the sons

of Pandu, on their cars, the kings (on their side) with Dhrishtadyumna

and others, once more set up shouts of joy. And beholding the nobility of

the sons of Pandu who had paid due honour to those that were deserving of

honour, all the kings there present applauded them highly. And the

monarchs, talked with one another about the friendship, the compassion,

and the kindness to kinsmen, displayed at the proper season by those

high-souled personages. Excellent,--Excellent,--were the delightful words

everywhere bruited about, coupled with eulogistic hymns about those

famous men. And in consequence of this the minds and hearts of every one

there were attracted towards them. And the Mlechchhas and the Aryas there

who witnessed or heard of that behaviour of the sons of Pandu, all wept

with choked voices. And those warriors then, endued with great energy,

caused large drums and Pushkaras by hundreds upon hundreds to be sounded

and also blew their conches all white as the milk of cows.'"

SECTION XLIV

Dhritarashtra said, 'When the divisions of both my side and the foe were

thus arrayed, who struck first, the Kurus or the Pandavas?'

Sanjaya said, "Hearing those words of his (elder) brother, thy son

Dussasana advanced with his troops, with Bhishma at their head, and the

Pandavas also advanced with cheerful hearts, desiring battle with

Bhishma, having Bhimasena at their head. Then leonine, shouts, and

clamorous uproars and the noise of Krakachas, the blare of cow-horns, and

the sound of drums and cymbals and tabors, arose in both armies. And the

warriors of the foe rushed against us, and we also (rushed) against them

with loud shouts. And the uproar (caused by this rush) was

deafening.[317] The vast hosts of the Pandavas and the Dhartarashtras, in

that awfully murderous encounter shook in consequence of that uproar of

conches and cymbals, like forests shaken by the wind.[318] And the din

made by those hosts teeming with kings, elephants, and steeds, rushing

against one another in that evil hour, was as loud as that of oceans

agitated by the tempest. And when that din, loud and causing the hair to

stand on end, arose, the mighty-armed Bhimasena began to roar like a

bull. And those roars of Bhimasena rose above the clamour of conches and

drums, the grunts of elephants, and the leonine shouts of the combatants.

Indeed, the shouts of Bhimasena transcended the noise made by the

thousands of chargers neighing in (both) the armies. And hearing those

shouts of Bhimasena who was roaring like the clouds, shouts that

resembled the report of Sakra's thunder, thy warriors were filled with

fear. And at those roars of the hero, the steeds and elephants all

ejected urine and excreta like other animals at the roar of the lion. And

roaring like a deep mass of clouds, and assuming an awful form, that hero

frightened thy sons and fell upon them.[319] Thereupon the brothers,

viz., thy sons Duryodhana, and Durmukha and Dussaha, and that mighty

car-warrior Dussasana, and Durmarshana, O king, and Vivingsati, and

Chitrasena, and the great car-warrior Vikarna and also Purumitra, and

Jaya, and Bhoja, and the valorous son of Somadatta, shaking their

splendid bows like masses of clouds exhibiting the lightning's flashes,

and taking out (of their quivers) long arrows resembling snakes that have

just cast off their sloughs, surrounded that mighty bowman rushing

(towards them) covering him with flights of arrows like the clouds

shrouding the sun. And the (five) sons of Draupadi, and the mighty

car-warrior Saubhadra,[320] and Nakula, and Sahadeva, and Dhrishtadyumna

of Prishata's race, rushed against (those) Dhartarashtras, tearing them

with whetted shafts like summits of mountains with the impetuous bolts of

heaven. And in that first encounter characterised by the awful twang of

bow-strings and their flapping against the leathern fences (of the

warriors)[321] no combatant, either on thy side or that of the foe,

turned back. And, O bull of Bharata's race, I beheld the lightness of

hand of the disciples of Drona (in particular), who, shooting innumerable

arrows, O king, always succeeded in hitting the mark.[322] And the twang

of sounding bowstrings ceased not for a moment, and the blazing arrows

shot through (the air) like meteors (falling) from the firmament. And all

the other kings, O Bharata, stood like (silent) spectators witnessing

that interesting and awful encounter of kinsmen. And then those mighty

car-warriors, with wrath excited and remembering the injuries sustained

at one another's hands, strove in battle, O king, challenging one

another. And the two armies of the Kurus and the Pandavas, teeming with

elephants, steeds and cars, looked exceedingly beautiful on the field of

battle like painted figures on a canvas. And then the (other) kings all

took up their bows. And the Sun himself was shrouded by the dust raised

by the combatants. And they fell upon one another, at the heads of their

(respective) troops, at the command of thy son. And the loud uproar made

by the elephants and the chargers of those kings rushing to the combat,

mingled with the leonine shouts of the combatants and the din made by the

blare of conches and the sounds of drums. And the uproar of that ocean

having arrows for its crocodiles, bows for its snakes, swords for its

tortoises, and the forward leaps of the warriors for its tempest,

resembled the din made by the (actual) ocean when agitated. And kings in

thousands, commanded by Yudhishthira, with their (respective) troops fell

upon the ranks of thy son. And the encounter between the combatants of

the two hosts was fierce in the extreme. And no difference could be

perceived between the combatants of our side or that of the foe, while

battling, or retreating in broken array or rallying again to the fight.

In that terrific and awful battle, thy father (Bhishma) shone,

transcending that countless host.

SECTION XLV

Sanjaya said, "On the forenoon of that awful day, O king, the terrible

battle that mangled the bodies of (so many) kings commenced. And the loud

shouts, resembling leonine roars of the Kurus and the Srinjayas, both

desirous of victory in battle, made both the welkin and the earth resound

therewith. And a tumultuous uproar was heard mingled with the flaps of

leathern fences and the blare of conches. And many were the leonine roars

that rose there of men shouting against one another. And, O bull of

Bharata's race, the sound of bowstrings stretched by (hands cased in)

fences, the heavy tread of infantry, the furious neigh of chargers, the

falling of sticks and iron hooks (on the beads of elephants), the clash

of weapons, the jingle of bells of elephants rushing against one another,

and the clatter of cars resembling the roar of clouds, mingled together,

produced a loud uproar making one's hair stand on end. And all the Kuru

warriors, reckless of their very lives and with cruel intentions, rushed,

with standards upraised, against the Pandavas. And Santanu's son himself,

taking up a terrible bow that resembled the rod of Death, rushed, O king,

on the field of battle, against Dhananjaya. And Arjuna also, endued with

great energy, taking up the bow Gandiva celebrated overall the world,

rushed, on the field of battle, against Ganga's son. And both those

tigers among the Kurus became desirous of slaying each other. The mighty

son of Ganga however, piercing in battle the son of Pritha could not make

him waver. And so, O king, the son of Pandu also could not make Bhishma

waver in battle. And the mighty bowman Satyaki rushed against

Kritavarman. And the battle between these two was fierce in the extreme

and made the hair (of onlookers) stand on end. And Satyaki afflicted

Kritavarman, and Kritavarman afflicted Satyaki, with loud shouts and each

weakened the other. And pierced all over with arrows those mighty

warriors shone like two blossoming Kinsukas in spring adorned with

flowers. And the mighty bowman Abhimanyu battled with Vrihadvala. Soon,

however, in that encounter, O king, the ruler of Kosala cut off the

standard and overthrew the charioteer of Subhadra's son. The son of

Subhadra then upon the overthrow of his charioteer, was filled with wrath

and pierced Vrihadvala, O king, with nine shafts, and with a couple of

sharp arrows that grinder of foes also cut off (Vrihadvala's) standard,

and with one (more) cut off one of the protectors of his car-wheels and

with the other his charioteer.[323] And those chastisers of foes

continued to weaken each other with sharp arrows. And Bhimasena struggled

in battle with thy son Duryodhana, that mighty car-warrior, proud and

inflated, who had injured (the sons of Pandu). Both of those foremost

(princes) among the Kurus, are tigers among men and mighty car-warriors.

And they covered each other, on the field of battle, with their arrowy

showers. And beholding those high-souled and accomplished warriors

conversant with all modes of warfare, all creatures were filled with

amazement of Bharata. And Dussasana, rushing against that mighty

car-warrior Nakula, pierced him with many sharp arrows capable of

penetrating into the very vitals. The son of Madri, then, laughing the

while, cut off, with sharp arrows (of his), adversary's standard and bow,

and then he struck him with five and twenty small-headed arrows. Thy son,

however, then, who can with difficulty be vanquished, slew in that fierce

encounter the steeds of Nakula and cut off his standard. And Durmukha

rushing against the mighty Sahadeva battling in that terrific encounter,

pierced him with a shower of arrows. The heroic Sahadeva then, in that

fearful battle, overthrew Durmukha's charioteer with an arrow of great

sharpness. Both of them, irrepressible in fight, approaching each other

in combat, and each attacking the other and desirous of warding off the

other's attack, began to strike terror into each other with terrible

shafts. And king Yudhishthira himself encountered the ruler of the

Madras. The chief of the Madras then in his very sight cut off in twain

Yudhishthira's bow. Thereupon the son of Kunti, throwing aside that

broken bow, took up another that was stronger and capable of imparting a

greater velocity. The king then, with straight arrows, covered the ruler

of the Madras, and in great wrath said, 'wait, wait'. And Dhrishtadyumna,

O Bharata rushed against Drona. And Drona, then, in great wrath, cut off

in that encounter the hard bow of the high-souled prince of Panchala that

was capable of always taking the lives of foes. And at the same time he

shot in that conflict a terrible arrow that was like a second rod of

Death. And the arrow shot penetrated the body of the prince. Taking up

then another bow and fourteen arrows, the son of Drupada pierced Drona in

that encounter. And enraged with each other, they battled on fiercely.

And the impetuous Sankha encountered Somadatta's son who was equally

impetuous in battle and addressed him, O king, saying 'wait, wait'. And

that hero then pierced his (adversary's) right arm in that combat. And

thereupon the son of Somadatta struck Sankha on the shoulders. And the

battle that ensued between those two proud heroes, O king, soon became as

terrible as a combat between the gods and the Danavas. And that mighty

car-warrior Dhrishtaketu of immeasurable soul, with wrath excited, rushed

in battle, O king, against Valhika, the very embodiment of wrath.

Valhika, then, O king, setting up a leonine roar, weakened the wrathful

Dhrishtaketu with innumerable arrows. The king of the Chedis, however,

exceedingly provoked, quickly pierced Valhika in that encounter with nine

arrows. Like an infuriate elephant against an infuriate elephant, in that

combat they roared against each other repeatedly, both exceedingly

enraged. And they encountered each other with great wrath and looked like

the planets Angaraka and Sukra.[324] And Ghatotkacha of cruel deeds

encountered the Rakshasa Alamvusha of cruel deeds like Sakra

(encountering) Vala in battle. And Ghatotkacha, O Bharata, pierced that

infuriate and powerful Rakshasa with ninety keen-edged shafts. And

Alamvusha also in that combat pierced the mighty son of Bhimasena in many

places with straight arrows (of his). And mangled with arrows they shone

in that encounter like the mighty Sakra and the powerful Vala in the

combat (of old) between the celestials and the Asuras. The powerful

Sikhandin, O king, rushed against Drona's son, Aswatthaman, however

deeply piercing the angry Sikhandin stationed (before him) with a

keen-edged shaft, caused him to tremble, Sikhandin also, O king, smote

Drona's son with a sharp-whetted shaft of excellent temper. And they

continued in that encounter to strike each other with various kinds of

arrows. And against the heroic Bhagadatta in battle, Virata, the

commander of a large division, rushed impetuously, O king, and then

commenced (their) combat. Virata, exceedingly provoked, poured on

Bhagadatta an arrowy shower like, O Bharata, the clouds showering rain on

the mountain breast. But Bhagadatta, that lord of the earth, speedily

enveloped Virata in that encounter (with arrows) like the clouds

enveloping the risen sun. Kripa, the son of Saradwat, rushed against

Vrihadkshatra, the ruler of the Kaikeyas. And Kripa, O Bharata, enveloped

him with a shower of arrows. Vrihadkshatra also shrouded the infuriate

son of Gautama with an arrowy downpour. And those warriors, then, having

slain each other's steeds and cut off each other's bows, were both

deprived of their cars. And exceedingly enraged, they then approached

each other for fighting with their swords. And the combat which then took

place between them was terrible in aspect and unparalleled. That

chastiser of foes, king Drupada, then, in great wrath rushed against

Jayadratha, the ruler of the Sindhus, cheerfully waiting (for battle).

The ruler of the Sindhus pierced Drupada in that combat with three

shafts, and Drupada pierced him in return. And the battle that took place

between them was terrible and fierce, and productive of satisfaction in

the hearts of all the spectators and resembling a conflict between the

planets Sukra and Angaraka. And Vikarna, son to thee, with fleet steeds,

rushed against the mighty Sutasoma and the combat between them commenced.

Vikarna, however, although he pierced Sutasoma with many arrows, failed

to make him waver. Neither could Sutasoma make Vikarna waver. And that

appeared wonderful (to all). And against Susarman, that mighty

car-warrior and tiger among men, viz., Chekitana of great prowess, rushed

in exceeding wrath for the sake of the Pandavas. And Susarman also, O

great king, in that encounter checked the advance of that mighty

car-warrior Chekitana with plentiful shower of arrows. And Chekitana

also, greatly provoked, showered on Susarman, in that terrible conflict,

a shower of arrows like a mighty mass of clouds showering rain on the

mountain breast. And Sakuni, endued with great prowess, rushed, O king,

against Prativindhya[325] of great prowess, like a lion against an

infuriate elephant. Thereupon the son of Yudhishthira, in exceeding

wrath, mangled Suvala's son in that combat, with sharp arrows, like

Maghavat[326] (mangling) a Danava. And Sakuni also, in that fierce

conflict, pierced Prativindhya in return and mangled that warrior of

great intelligence with straight arrows. And Srutakarman rushed in

battle, O great king, against that mighty car-warrior Sudakshina of great

prowess, the ruler of the Kamvojas. Sudakshina, however, O great king,

piercing that mighty car-warrior, viz., the son of Sahadeva, failed to

make him waver (for he stood) like the Mainaka mountain (against the

assaults of Indra). Thereupon Srutakarman, exceedingly provoked, weakened

that mighty car-warrior of the Kamvojas with innumerable arrows and

mangled him in every part of his body. And Iravan, that chastiser of

foes, in great wrath and exerting carefully, rushed in battle against the

wrathful Srutayush. The powerful son of Arjuna, that mighty car-warrior,

then slaying the steeds of his adversary, set up a loud roar, and

thereupon, O king, all the warriors (who saw the feat) praised him

greatly. And Srutasena also, exceedingly provoked, slew in that conflict

the steeds of Falguni's son with a powerful mace, and the battle between

them continued. And Vinda and Anuvinda, those two princes of Avanti,

approached in battle that mighty car-warrior the heroic Kuntibhoja at the

head of his troops accompanied by his son. And wonderful was the prowess

we beheld of those two princes on that occasion, for they fought on very

cooly though battling with a large body of troops. And Anuvinda hurled a

mace at Kuntibhoja, but Kuntibhoja quickly covered him with a shower of

arrows. And the son of Kuntibhoja pierced Vinda with many arrows, and the

latter also pierced him in return. And the combat (between them) looked

very wonderful. And the Kekaya brothers, O sire, at the head of their

troops, encountered in battle the five Gandhara princes with their

troops. And thy son Viravahu battled with that best of car-warriors

Uttara, the son of Virata and pierced him with nine arrows. And Uttara

also pierced that hero with sharp-edged arrows. And the ruler of the

Chedis, O king, rushed in battle against Uluka. And he pierced Uluka with

a shower of arrows, and Uluka also pierced him with sharp arrows

furnished with excellent wing. And the combat that took place between

them, O king, was fierce in the extreme, for unable to vanquish each

other, they mangled each other terribly. And thus in that general

engagement thousands of single combats took place between men on car,

warriors on elephants and horsemen, and foot-soldiers, of their side and

thine. For a short while only that engagement offered a beautiful sight.

Soon, however, O king, it became furious and nothing could be discovered.

In the battle (that ensued) elephants rushed against elephants,

car-warriors against car-warriors, steed against steed and foot-soldier

against foot-soldier. The conflict then became confused and fierce in the

extreme, of heroes rushing against each other in the melee. And the

celestial Rishi, and Siddhas and Charanas, that were present there,

beheld that terrific battle to resemble the combat of the gods and the

Asuras. And elephants in thousands, and cars also in thousands, and vast

bodies of infantry, O sire, seemed to alter their character.[327] And, O

tiger among men, it was seen that cars and elephants and steeds and

infantry fought with each other repeatedly on the same places.[328]

SECTION XLVI

Sanjaya said,--"O king, I will now describe to thee the combats of

hundreds and thousands of foot-soldiers. O Bharata, in utter

forgetfulness of all consideration due to others. There the son

recognised not the sire, the sire (recognised not) the son of his loins,

the brother (recognised not) the brother, the sister's son (recognised

not) the maternal uncle. The maternal uncle (recognised not) the sister's

son, the friend not the friend. The Pandavas and the Kurus fought as if

they were possessed by demons. Some tigers among men, fell with cars into

pieces. And the shafts of cars broke clashing against shafts, and the

spikes of car-yokes against spikes of car-yokes. And some (warriors)

united together encountered others that were united together, all

desirous of taking one another's life-And some cars, obstructed by cars,

were unable to move. And huge-bodied elephants with rent temples, falling

upon huge elephants, angrily tore one another in many places with their

tusks. Others, O king, encountering impetuous and huge ones of their

species with arched edifices and standards (on their backs) and trained

to the fight struck with their tusks, shrieked in great agony.[329]

Disciplined by training and urged on by pikes and hooks, elephants not in

rut rushed straight against those that were in rut.[330] And some huge

elephants, encountering compeers in rut, ran, uttering cries like those

of cranes, in all directions. And many huge elephants, well-trained, and

with juice trickling down from rent temples and mouth, mangle with

swords, lances, and arrows, and pierced in their vital parts, shrieked

aloud and falling down expired. And some, uttering frightful cries, ran

in all directions. The foot-soldiers that protected the elephants, endued

with broad chests, and capable of smiting effectually, with wrath

excited, and armed with pikes and bows, and bright battle-axes, and with

maces and clubs, and short arrows, and lances, and with shafts, and stout

bludgeons mounted with iron spikes and swords, well-grasped of the

brightest polish, ran hither and thither, O king, and seemed resolved to

take one another's life. And the sabres of brave combatants rushing

against one another steeped in human blood, seemed to shine brightly. And

the whiz of swords whirled and made to descend by heroic arms and falling

upon the vital parts (of the bodies) of foes, became very loud. And the

heart-ending wails of combatants in multitudinous hosts, crushed with

maces and clubs, and cut off with well-tempered swords, and pierced with

the tusks of elephants, and grained by tuskers, calling upon one another,

were heard, O Bharata, to resemble the wails of those that are doomed to

hell. And horsemen, on chargers of exceeding speed and furnished with

outstretched tails resembling (the Plumes of) swans, rushed against one

another. And hurled by them, long-bearded darts adorned with pure gold,

fleet, and polished, and sharp-pointed, fell like snakes.[331] And some

heroic horsemen, on coursers of speed, leaping high, cut off the heads of

car-warriors from their cars.[332] And (here and there) a car-warrior,

getting bodies of cavalry within shooting distance, slew many with

straight shafts furnished with heads. And many infuriate elephants

adorned with trapping of gold, and looking like newly-risen clouds,

throwing down steed, crushed them with their own legs. And some elephants

struck on their frontal globes and flanks, and mangled by means of

lances, shrieked aloud in great agony. And many huge elephants, in the

bewildering of the melee, crushing steeds with their riders, threw them

down. And some elephants, overthrowing with the points of their tusks,

steeds with their riders, wandered, crushing cars with their standards.

And some huge male elephants, from excess of energy and with the temporal

juice gushing down in large quantities, slew steeds along with their

riders by means of their trunks and legs. Fleet arrows polished and

sharp-pointed and resembling snakes fell upon the heads, the temples, the

flanks, and the limbs of elephants. And polished javelins of terrible

mien, and looking like large meteoric flashes, hurled by heroic arms,

felt hither and thither, O king, piercing through the bodies of men and

horses, and cutting through coats of mail. And many taking out their

polished sabres from sheaths made of the skins of leopards and tigers,

slew the combatants opposed to them in battle. And many warriors, though

themselves attacked and had the flanks of their bodies cut open, yet

angrily fell upon (their foes) with swords, shields and battle-axes. And

some elephants dragging down and overthrowing cars with their steeds by

means of their trunks, began to wander in all directions, guided by the

cries of those behind them. And hither and thither some pierced by

javelins, and some cut asunder by battle-axes, and some crushed by

elephants and others trod down by horses, and some cut by car-wheels, and

some by axes, loudly called upon their kinsmen, O king. And some called

upon their sons, and some upon their sires, and some upon brother and

kinsmen. And some called upon their maternal uncles, and some upon their

sister's sons. And some called upon others, on the field of battle. And a

very large number of combatants, O Bharata, lost their weapons, or had

their thighs broken. And other with arms torn off or sides pierced or cut

open, were seen to wail aloud, from desire of life. And some, endued with

little strength, tortured by thirst, O king, and lying on the field of

battle on the bare ground, asked for water. And some, weltering in pools

of blood and excessively weakened, O Bharata, greatly censured themselves

and thy sons assembled together for battle. And there were brave

Kshatriyas, who having injured one another, did not abandon their weapons

or set up any wails, O sire, On the other hand, lying in those places

where they lay, roared with joyful hearts, and biting from wrath with

their teeth their own lips, looked at one another with faces rendered

fierce in consequence of the contraction of their eyebrows. And others

endued with great strength and tenacity in great pain, afflicted by

arrows and smarting under their wounds, remained perfectly silent. And

other heroic car-warriors, deprived, in the encounter, of their own cars

and thrown down and wounded by huge elephants, asked to be taken up on

the cars of others. And many, O king, looked beautiful in their wounds

like blossoming Kinsukas. And in all the divisions were heard terrific

cries, countless in number. And in that awful combat destructive of

heroes, the sire slew the son, the son slew the sire, the sister's son

slew the maternal uncle, the maternal uncle slew the sister's son, friend

slew friend, and relatives slew kinsmen. Even thus the slaughter took

place in that encounter of the Kurus with the Pandavas. And in that

frightful and terrible battle in which no consideration was shown (by

anybody for anybody), the divisions of the Pandavas, approaching Bhishma,

began to waver. And, O bull of Bharata's race, the mighty-armed Bhishma,

O king, with his standard which was made of silver and graced with the

device of the palmyra with five stars, setting upon his great car, shone

like the lunar orb under the peak of Meru."

SECTION XLVII

Sanjaya said,--"After the great part of the forenoon of that awful day

had worn out, in that terrific engagement, O king, that was (so)

destructive of foremost of men[333], Durmukha and Kritavarman, and Kripa,

and Salya, and Vivinsati, urged by thy son, approached Bhishma and began

to protect him. And protected by those five mighty car-warriors. O bull

of Bharata's race, that great car-warrior penetrated the Pandava host.

And the palmyra standard of Bhishma was seen to glide continually, O

Bharata, through the Chedis, the Kasis, the Karushas, and the Panchalas.

And that hero, with broad-headed shafts of great swiftness which were

again perfectly straight, cut off the heads (of foes) and their cars with

yokes and standards. And, O bull of Bharata's race, Bhishma seemed to

dance on his car as it coursed along its track. And some elephants,

struck (by him) in their vital parts, shrieked in agony. Then Abhimanyu

in great wrath, stationed on his car unto which were yoked excellent

steeds of a tawny hue, rushed towards Bhishma's car. And with his

standard adorned with pure gold and resembling a Karnikara tree, he

approached Bhishma and those (five) foremost of car-warriors. And

striking with a keen-edged shaft the standard of the palmyra-bannered

(warrior), that hero engaged in battle with Bhishma and those other

car-warriors that protected him.[334] Piercing Kritavarman with one

arrow, and Salya with five, he weakened his great-grandsire with nine

arrows. And with one arrow well shot from his bow drawn to its fullest

stretch, he cut off (his adversary's) standard adorned with pure gold.

And with one broad-headed shaft capable of penetrating every cover, which

was perfectly straight, he cut off from his body the head of Durmukha's

charioteer. And with another keen-edged arrow he cut in twain the

gold-decked bow of Kripa. And them also, with many sharp-pointed shafts,

that mighty car-warrior smote in great wrath, seeming to dance (the

while). And beholding his lightness of hand, the very gods were

gratified. And in consequence of Abhimanyu's sureness of aim, all the

car-warriors headed by Bhishma regarded him to be possessed of the

capacity of Dhananjaya himself.[335] And his bow, emitting a twang like

that of Gandiva, while stretched and re-stretched, seemed to revolve like

a circle of fire.[336] Bhishma then, that slayer of hostile heroes,

rushing on him impetuously, speedily pierced the son of Arjuna in that

combat with nine arrows. And he also, with three broad-headed shafts, cut

off the standard of that warrior of great energy. Of rigid vows, Bhishma

also struck his (adversary's) charioteer. And Kritavarman, and Kripa, and

Salya also, O sire, piercing Arjuna's son, all failed to make him waver,

for he stood firm like the Mainaka mountain. And the heroic son of

Arjuna, though surrounded by those mighty car-warriors of the

Dhartarashtra army, still showered on those five car-warriors arrowy

downpours. And baffling their mighty weapons by his arrowy showers, and

pouring on Bhishma his shafts, the powerful son of Arjuna set up loud

shout. And struggling in the battle thus and afflicting Bhishma with

(his) arrows, the strength we saw of his arms then was very great. But

though endued with such prowess Bhishma also shot his arrows at him. But

he cut off in that combat the arrows shot from Bhishma's bow. And then

that heroic warrior of arrows that were never lost, cut off with nine

arrows, in that combat, the standard of Bhishma. And at that feat the

people there set up a loud shout. Decked with jewels and made of silver,

that tall standard bearing the device of the palmyra, cut off, O Bharata,

by the shafts of Subhadra's son, fell down on the earth. And beholding, O

bull of Bharata's race, that standard failing in consequence of the

shafts of Subhadra's son, the proud Bhima set up a loud shout for

cheering the son of Subhadra. Then in fierce combat, the mighty Bhishma

caused many celestial weapons of great efficacy to appear. And the great

grandsire of immeasurable soul then covered Subhadra's son with thousands

of arrows. And at this, ten great bowmen and mighty car-warriors of the

Pandavas, quickly rushed on their cars for protecting the son of

Subhadra. And those were Virata with his son, and Dhrishtadyumna of

Prishata's race, and Bhima, the five Kekaya brothers, and Satyaki also, O

king. And as they were falling upon him with great impetuosity, Bhishma

the son of Santanu, in that conflict, pierced the prince of Panchala with

three arrows, and Satyaki with ten. And with one winged arrow, whetted

and sharp-edged as a razor, and shot from his bow drawn to its fullest

stretch, he cut off the standard of Bhimasena. And, O best of men, the

standard of Bhimasena, made of gold and bearing the device of a lion, cut

off by Bhishma, fell from the car. And Bhima then, piercing Santanu's son

Bhishma in that combat with three arrows, pierced Kripa with one, and

Kritavarman with eight. And Uttara also, the son of Virata, on a tusker

with upraised trunk, rushed against the ruler of the Madras. Salya,

however, succeeded in checking the unparalleled impetuosity of that

prince of elephants rushing quickly towards his car. That prince of

elephants, in great wrath, placing his leg upon the yoke of (Salya's)

car, killed his four large steeds of excellent speed. The ruler of the

Madras then, staying on that car whose steeds had been slain, hurled a

dart, all made of iron, and resembling a snake, for slaying Uttara

outright. The latter's coat of mail being cut through by that dart, he

became totally deprived of his senses and fell down from his elephant's

neck, with the hook and the lance loosened from his grasp. And Salya

then, taking up his sword and jumping down from his excellent car, and

putting forth his prowess, cut off the large trunk of that prince of

elephants. His coat of mail pierced all over with a shower of arrows, and

his trunk cut off, that elephant uttered a loud shriek and fell down and

expired. Achieving such a feat, O king, the ruler of the Madras speedily

mounted on the splendid car of Kritavarman. And beholding his brother

Uttara slain and seeing Salya staying with Kritavarman, Virata's son

Sweta blazed up in wrath, like fire (blazing up) with clarified butter.

And that mighty warrior, stretching his large bow that resembled the bow

of Sakra himself, rushed with the desire of slaying Salya the ruler of

the Madras. Surrounded on all sides with a mighty division of cars, he

advanced towards Salya's car pouring an arrowy shower. And beholding him

rush to the fight with prowess equal to that of an infuriate elephant,

seven car-warriors of thy side surrounded him on all sides, desirous of

protecting the ruler of Madras who seemed to be already within the jaws

of Death. And those seven warriors were Vrihadvala the ruler of the

Kosalas, and Jayatsena of Magadha, and Rukmaratha, O king, who was the

valourous son of Salya, and Vinda and Anuvinda of Avanti, and Sudakshina

the king of the Kamvojas, and Jayadratha, the ruler of the Sindhus and

the kinsman of Vrihadkshatra. And the stretched bows of those high-souled

warriors, decorated with diverse colours, looked like the lightning's

flashes in the clouds. And they all poured on Sweta's head ceaseless

showers of arrows like the clouds tossed by the wind dropping rain on the

mountain breast on the expiry of summer. That mighty bowman and commander

of the forces, enraged at this, with seven broad-headed arrows of great

impetuosity, struck their bows, and then continued to grind them. And

those bows we saw were cut off, O Bharata, and thereupon they all took

up, within half the time taken up in a wink of the eye, other bows. And

they then shot at Sweta seven arrows. And once again that mighty-armed

warrior of immeasurable soul, with seven fleet shafts, cut off those

(other) bows of these bowmen. Those warriors then, whose large bows had

been cut off, those mighty car-warriors swelling (with rage), grasping

(seven) darts, set up a loud shout. And, O chief of the Bharatas, they

hurled those seven darts at Sweta's car. And those blazing darts which

coursed (through the air) like large meteors, with the sound of thunder,

were all cut off, before they could reach him, that warrior conversant

with mighty weapons, by means of seven broad-headed arrows. Then taking

up an arrow capable of penetrating into every part of the body, he shot

it, O chief of the Bharatas, at Rukmaratha. And that mighty arrow,

surpassing (the force of) the thunder-bolt, penetrated into the latter's

body. Then, O king, forcibly struck by that arrow, Rukmaratha sat down on

the terrace of his car and fell into a deadly swoon. His charioteer then,

without betraying any fear, bore him away, senseless and in a swoon, in

the very sight of all. Then taking up six other (arrows) adorned with

gold, the mighty-armed Sweta cut off the standard-tops of his six

adversaries. And that chastiser of foes then, piercing their steeds and

charioteers also, and covering those six warriors themselves with

ceaseless shafts, proceeded towards the car of Salya. And beholding that

generalissimo of the (Pandava) forces proceeding quickly towards Salya's

car, a loud uproar of oh and alas arose in thy army, O Bharata. Then thy

mighty son, with Bhishma at the head, and supported by heroic warriors

and many troops, proceeded towards Sweta's car.[337] And he (thus)

rescued the ruler of the Madras who had already entered the jaws of

Death. And then commenced a battle, terrific and making the hair stand on

end, between thy troops and those of the enemy, in which cars and

elephants all got mixed up in confusion. And upon Subhadra's son and

Bhimasena, and that mighty car-warrior Satyaki, and upon the ruler of the

Kekayas, and Virata, and Dhrishtadyumna of Prishatas' race, and upon the

Chedi troops, the old Kuru grandsire poured showers of arrows.[338]

SECTION XLVIII

Dhritarashtra said,--"When that great bowman Sweta proceeded towards

Salya's car, what did the Kauravas and the Pandavas do, O Sanjaya? And

what also did Bhishma the son of Santanu do? Tell me who ask thee, all

this."

Sanjaya said,--"O king, hundreds and thousands of bulls among Kshatriyas,

all brave and mighty car-warriors, placing the generalissimo Sweta in the

van, and displaying their strength. O Bharata, unto thy royal son and

with Sikhandin also at their head, desired to rescue (Sweta). And those

mighty car-warriors rushed towards Bhishma's car decked with gold

desirous of slaying that foremost of warriors. And the battle that ensued

then was terrible. I shall describe to thee that wonderful and terrific

battle as it occurred between thy troops and those of the enemy. The son

of Santanu made the terraces of many cars empty, (for) that best of

car-warriors showering (his) arrows, cut off many heads. Endued with

energy equal to that of the Sun himself, he shrouded the very Sun with

his arrows. And he removed his enemies from around him in that combat

like the rising Sun dispelling the darkness around. And in that battle, O

king, arrows were shot by him in hundreds and thousands that were

powerful and possessed of great impetuosity and that took in that

conflict the lives of numberless Kshatriyas. And in that combat he felled

heads, by hundreds, of heroic warriors, O king, and elephants cased in

thorny mail, like summits of mountains (felled) by heaven's bolt. And

cars, O king, were seen to mingle with cars. A car might be seen upon

another car, and a steed upon another steed. And impetuous chargers, O

king, bore hither and thither heroic riders in the prime of youth, slain

and hanging (from their saddles) with their bows (still in their

grasp).[339] With swords and quivers attached (to their persons) and

coats of mail loosened (from their bodies), hundreds of warriors,

deprived of life, lay on the ground, sleeping on beds (worthy) of heroes.

Rushing against one another, falling down and rising up again and rushing

again having risen up, the combatants fought hand to hand. Afflicted by

one another, many rolled on the field of battle. Infuriate elephants

rushed hither and thither, and car-warriors by hundreds were slain. And

car-warriors, along with their cars, were crushed on all sides. And some

warriors fell upon his car, slain by another with arrows. And a mighty

car-warrior might be seen to fall down from high, his charioteer (also)

having been slain. A thick dust arose, and thereupon unto the warrior

struggling in battle, the twang of the (hostile) bow indicated the

struggling adversary before. From the pressure also on their bodies,

combatants guessed their foes. And the warriors, O king, fought on with

arrows, guided by the sound of bow-strings and (hostile) division. The

very hiss of the arrows shot by the combatants at one another could not

be heard. And so loud was the sound of drums, that it seemed to pierce

the ears. And in that tumultuous uproar making the hair stand on end, the

name of the combatant uttered in the battle, while displaying his

prowess, could not be heard. The sire could not recognise the son of his

loins. One of the wheels being broken, or the yoke being torn off or one

of the steeds being slain, the brave car-warrior was overthrown from his

car, along with his charioteer, by means of straight arrows. And thus

many heroic warriors, deprived of their cars, were seen to fly away.[340]

He who was slain had cut off; he who was not slain, was struck at the

very vitals: but unstruck there was none, when Bhishma attacked the foe.

And in that terrific battle, Sweta caused a great slaughter of the Kurus.

And he slew many noble princes by hundreds upon hundreds.[341] And he cut

off, by means of his arrows, the heads of car-warriors by hundreds upon

hundreds, and (their) arms decked with Angadas, and (their) bows all

around. And car-warriors and car-wheels and others that were on cars, and

the cars themselves, and standards both small and costly, O king, and

large bodies of horses, and crowds of cars, and crowds of men, O

Bharata's race, were destroyed by Sweta. Ourselves, from fear of Sweta,

abandoning (Bhishma) that best of car-warriors, left the battle

retreating to the rear and, therefore, do we (now) behold your lordship.

And all the Kurus, O son of Kuru's race, beyond the range of arrows, and

abandoning Bhishma the son of Santanu, in that battle, stood (as

spectators though) armed for the combat. Cheerful in the hour of

(universal) cheerlessness, that tiger among men Bhishma, alone of our

army, in that terrible battle stood immovable like the mountain Meru.

Taking the lives (of the foe) like the Sun at close of winter, he stood

resplendent with the golden rays (of his car) like the Sun himself with

his rays. And that great bowman shot clouds of arrows and struck down the

Asuras.[342] And while being slaughtered by Bhishma in that dreadful

combat, those warriors breaking away from their ranks, they all fled from

him, as if from a fire fed by fuel.[343] Encountering the single warrior

(Sweta), that slayer of foes, Bhishma, was the only one (amongst us) who

was cheerful and whole. Devoted to the welfare of Duryodhana, he began to

consume the Pandava (warrior). Reckless of his very life which is

difficult of being cast off, and abandoning all fear he slaughtered, O

king, the Pandava army in that fierce conflict.[344] And beholding the

generalissimo (Sweta) smiting the (Dhartarashtra) divisions, thy father

Bhishma, called also Devavrata, impetuously rushed against him.

Thereupon, Sweta covered Bhishma with an extensive net-work of arrows.

And Bhishma also covered Sweta with a flight of arrows. And roaring like

a couple of bulls, they rushed, like two infuriate elephants of gigantic

size or two raging tigers, against each other. Baffling each other's

weapons by means of their weapons, those bulls among men, viz., Bhishma

and Sweta fought with each other, desirous of taking each other's life.

In one single day Bhishma, infuriate with anger, could consume the

Pandava army with his arrows, if Sweta did not protect it. Beholding the

grandsire then turned off by Sweta, the Pandavas were filled with joy,

while thy son became cheerless. Duryodhana then, with wrath excited and

surrounded by many kings, rushed with his troops against the Pandava host

in battle. Then Sweta, abandoning the son of Ganga, slaughtered thy son's

host with great impetuosity like the wind (uprooting) trees with

violence. And the son of Virata, senseless with wrath, having routed thy

army, advanced (once more), O king, to the place where Bhishma was

stationed. And those two high-souled and mighty warriors then, both

blazing with their arrows, battled with each other like Vritra and Vasava

(of old), desirous, O king, of slaying each other. Drawing (his) bow to

the fullest stretch, Sweta pierced Bhishma with seven arrows. The

valourous (Bhishma) then, putting forth his prowess, quickly checked his

foe's valour, like an infuriate elephant checking an infuriate compeer.

And Sweta then, that delighter of Kshatriyas struck Bhishma, and Bhishma

the son of Santanu also pierced him in return with ten arrows. And though

pierced by him (thus), that mighty warrior stood still like a mountain.

And Sweta again pierced Santanu's son with five and twenty straight

arrows, at which all wondered. Then smiling and licking with his tongue

the corners of his mouth, Sweta in that combat cut off Bhishma's bow into

ten fragments with ten arrows. Then aiming a plumed arrow made wholly of

iron, (Sweta) crushed the palmyra on the top of the standard of the

high-souled (Bhishma). And beholding the standard of Bhishma cut down,

thy sons thought that Bhishma was slain, having succumbed to Sweta. And

the Pandavas also filled with delight, blew their conches all around. And

beholding the palmyra standard of the high-souled Bhishma laid low,

Duryodhana, from wrath, urged his own army to the battle. And they all

began very carefully to protect Bhishma who 'was in great distress. Unto

them, also unto those that stood (idle) spectators, the king

said,--Either Sweta will die (today), or Bhishma the son of Santanu. I

say this truly. Hearing the words of the king, the mighty car-warriors

speedily with four kinds of forces, advanced protecting the son of Ganga.

And Valhika and Kritavarman, and Kripa, and Salya also, O Bharata, and

the son of Jarasandha, and Vikarna, and Chitrasena, and Vivinsati, with

great speed, when speed was so necessary, surrounding him on all sides,

poured on Sweta ceaseless showers of arrows. That mighty warrior then, of

immeasurable soul, quickly checked those angry warriors by means of sharp

arrows, displaying his own lightness of hand. And checking them all like

a lion and a multitude of elephants, Sweta then cut off Bhishma's bow

with thick shower of arrows. Then Bhishma the son of Santanu, taking up

another bow in that battle, pierced Sweta, O king, with arrows furnished

with feathers of Kanka bird. Then the commander (of the Pandava army),

with wrath excited, pierced Bhishma in that encounter O king, with a

great many shafts in the very sight of all. Beholding Bhishma, that

foremost of heroes in all the world, checked in battle by Sweta, the king

(Duryodhana) became greatly troubled, and great also became the distress

of thy whole army. And beholding the heroic Bhishma checked and mangled

by Sweta with his arrows, all thought that Bhishma, having succumbed to

Sweta, was slain by him. Then thy sire Devavrata, yielding to anger, and

beholding his (own) standard overthrown and the (Dhartarashtra) army

checked, shot a great many arrows, O king, at Sweta. Sweta, however, that

foremost of car-warriors, baffling all those arrows of Bhishma, once more

cut off, with a broad-headed shaft, thy sire's bow. Throwing aside that

bow, O king, Ganga's son, senseless with anger, taking up another bow

larger and stronger, and aiming seven large broad-headed arrows whetted

on stone, slew with four arrows the four steeds of the generalissimo

Sweta, cut off his standard with two and with the seventh shaft that

warrior of great prowess, exceedingly provoked, cut off his charioteer's

head. Thereupon, that mighty car-warrior, jumping down from his car whose

steeds and charioteer had been slain[345], and yielding to the influence

of wrath, became exceedingly troubled. The grandsire, beholding Sweta

that foremost of car-warriors, deprived of car, began to smite him on all

sides with showers of arrows. And smitten in that combat with arrows shot

from Bhishma's bow, Sweta, leaving his bow on his (abandoned) car took up

a dart decked with gold and taking up that terrible and fierce dart[346]

which resembled the fatal rod of Death and was capable of slaying Death's

self. Sweta then, in great wrath, addressed Bhishma the son of Santanu in

that combat, saying,--Wait a little, and behold me, O best of men,--And

having said this unto Bhishma in battle, that great bowman of exceeding

prowess and immeasurable soul, hurled the dart resembling a snake,

displaying his valour for the sake of the Pandavas and desiring to

achieve thy evil. Then loud cries of oh and alas arose among thy sons, O

king, upon beholding that terrible dart resembling the rod of Death in

splendour. And hurled from Sweta's arms, (that dart), resembling a snake

that had just cast off its slough, fell with great force, O king, like a

large meteor from the firmament. Thy sire Devavrata then, O king, without

the slightest fear, with eight sharp and winged arrows, cut off into nine

fragments, that dart decked with pure gold and which seemed to be covered

with flames of fire, as it coursed ablaze through the air. All thy troops

then, O bull of Bharata's race, set up loud shouts of joy. The son of

Virata, however, beholding his dart cut off into fragments, became

senseless with anger, and like one whose heart was overcome by (the

arrival of) his hour, could not settle what to do. Deprived of his senses

by anger, O king, the son of Virata, then, smiling, joyfully took up a

mace for Bhishma's slaughter, with eyes red in wrath, and resembling a

second Yama armed with mace, he rushed against Bhishma like a swollen

torrent against the rocks. Regarding his impetuosity as incapable of

cheek, Bhishma endued with great prowess and conversant with the might

(of others), suddenly alighted on the ground for warding off that blow.

Sweta then, O king, whirling in wrath that heavy mace, hurled it on

Bhishma's car like the god Maheswara.[347] And in consequence of that

mace intended for Bhishma's destruction, that car was reduced to ashes,

with standard, and charioteer, and steeds and shaft. Beholding Bhishma,

that foremost of car-warriors, become a combatant on foot, many

car-warriors, viz., Salya and others, speedily rushed (to his rescue).

Mounting then upon another car, and cheerlessly stretching his bow,

Bhishma slowly advanced towards Sweta, seeing that foremost of

car-warriors. Meanwhile, Bhishma heard a loud voice uttered in the skies,

that was celestial and fraught with his own good. (And the voice

said).--'O, Bhishma, O thou of mighty arms, strive without losing a

moment. Even this is the hour fixed by the Creator of the Universe for

success over this one'. Hearing those words uttered by the celestial

messenger, Bhishma, filled with joy, set his heart upon Sweta's

destruction. And beholding that foremost of car-warriors, Sweta become a

combatant on foot, many mighty car-warriors (of the Pandava side) rushed

unitedly (to his rescue). (They were) Satyaki, and Bhimasena, and

Dhrishtadyumna of Prishata's race; and the (five) Kekaya brothers, and

Dhrishtaketu and Abhimanyu of great energy. And beholding them rushing

(to the rescue), with Drona and Salya and Kripa that hero of immeasurable

soul (Bhishma) checked them all like the mountain resisting the force of

the wind. And when all the high-souled warriors of the Pandava side were

(thus) held in check, Sweta, taking up a sword cut off Bhishma's bow.

Casting aside that bow, the grandsire, quickly made up his mind for

Sweta's destruction, having heard the words of the celestial messenger.

Though baffled (by Sweta), thy sire Devavrata then that mighty

car-warrior quickly taking up another bow that resembled the bow of Sakra

himself in splendour, stringed it in a moment. Then thy sire, O chief of

the Bharatas, beholding that mighty car-warrior Sweta, though the latter

was then surrounded by those tigers among men with Bhimasena at their

head,--(thy sire) the son of Ganga-advanced steadily for the sake of the

generalissimo Sweta alone. Beholding Bhishma advance, Bhimasena of great

prowess pierced him with sixty shafts. But that mighty car-warrior, thy

sire Devavrata, checking both Bhimasena and Abhimanyu and other

car-warriors with terrible shafts, struck him with three straight arrows.

And the grandsire of the Bharatas also struck Satyaki, in that combat,

with a hundred arrows, and Dhrishtadyumna with twenty and the Kekaya

brothers with five. And checking all those great bowmen with terrible

arrows, thy sire Devavrata advanced towards Sweta alone. Then taking out

an arrow resembling Death's self and capable of bearing a great strain

and incapable of being resisted, the powerful Bhishma placed it on his

bowstring. And that shaft, furnished with wings and duly endued with the

force of the Brahma weapon, was seen by the gods and Gandharvas and

Pisachas and Uragas, and Rakshasas. And that shaft, of splendour like

that of a blazing fire, piercing through his coat of mail (passed through

his body and) struck into the earth, with a flash like that of heaven's

bolt. Like the Sun when speedily retiring to his western chambers taking

along with him the rays of light, even thus that shaft passed out of

Sweta's body, bearing away with itself his life. Thus slain in battle by

Bhishma, we beheld that tiger among men fall down like the loosened crest

of a mountain. And all the mighty car-warriors of the Kshatriya race

belonging to the Pandava side indulged in lamentations. Thy sons,

however, and all the Kurus, were filled with delight. Then, O king,

beholding Sweta overthrown, Dussasana danced in joy over the field in

accompaniment With the loud music of conches and drums. And when that

great bowman was slain by Bhishma, that ornament of battle, the mighty

bowmen (of the Pandava side) with Sikhandin at their head, trembled in

fear. Then when their commander was slain, Dhananjaya, O king, and he of

Vrishni's race, slowly withdrew the troops (for their nightly rest). And

then, O Bharata, the withdrawal took place of both theirs and thine,

while thine and theirs were frequently setting up loud roars. And the

mighty car-warriors of the Parthas entered (their quarters) cheerlessly,

thinking, O chastiser of foes, of that awful slaughter in single combat

(of their commander)."

SECTION XLIX

Dhritarashtra said, "When the generalissimo Sweta, O son, was slain in

battle by the enemy, what did those mighty bowmen, the Panchalas with the

Pandavas, do? Hearing their commander Sweta slain, what happened between

those that strove for his sake and their foes that retreated before them?

O Sanjaya, hearing of our victory, (thy) words please my heart? Nor doth

my heart feel any shame in remembering our transgression.[348] The old

chief of Kuru's race is ever cheerful and devoted (to us). (As regards

Duryodhana), having provoked hostilities with that intelligent son of his

uncle, he sought at one time the protection of the sons of Pandu in

consequence of his anxiety and fear due to Yudhishthira. At that time,

abandoning everything he lived in misery. In consequence of the prowess

of the sons of Pandu, and everywhere receiving checks--having placed

himself amid entanglements--from his enemies Duryodhana had (for some

time) recourse to honourable behaviour. Formerly that wicked-minded king

had placed himself under their protection. Why, therefore, O Sanjaya,

hath Sweta who was devoted to Yudhishthira, been slain. Indeed, this

narrow-minded prince, with all his prospects, hath been hurled to the

nether regions by a number of wretches. Bhishma liked not the war, nor

even did the preceptor.[349] Nor Kripa, nor Gandhari liked it. O Sanjaya,

nor do I like it, nor Vasudeva of Vrishni's race, nor that just king the

son of Pandu; nor Bhima, nor Arjuna, nor those bulls among men, the twins

(liked it.) Always forbidden by me, by Gandhari, by Vidura, by Rama the

son of Jamadagni, and by the high-souled Vyasa also, the wicked-minded

and sinful Duryodhana, with Dussasana, O Sanjaya, always following the

counsels of Karna and Suvala's son, behaved maliciously towards the

Pandavas. I think, O Sanjaya, that he has fallen into great distress.

After the slaughter of Sweta and the victory of Bhishma what did Partha,

excited with rage, do in battle accompanied by Krishna? Indeed, it is

from Arjuna that my fears arise, and those fears, O Sanjaya, cannot be

dispelled. He, Dhananjaya. the son of Kunti, is brave and endued with

great activity. I think, with his arrows he will cut into fragments the

bodies of his enemies. The son of Indra, and in battle equal unto Upendra

the younger brother of Indra, a warrior whose wrath and purposes are

never futile, alas, beholding him what becomes the state of your minds?

Brave, acquainted with Vedas, resembling the fire and the Sun in

splendour, and possessing a knowledge of the Aindra weapon, that warrior

of immeasurable soul is ever victorious when he falleth upon the foe? His

weapons always falling upon the foe with the force of the thunderbolt and

his arms wonderfully quick in drawing the bowstring, the son of Kunti is

a mighty car-warrior. The formidable son of Drupada also, O Sanjaya, is

endued with great wisdom. What, indeed, did Dhristadyumna do when Sweta

was slain in battle? I think that in consequence of the wrongs they

sustained of old, and of the slaughter of their commander, the hearts of

the high-souled Pandavas blazed up. Thinking of their wrath I am never at

my ease, by day or by night, on account of Duryodhana. How did the great

battle take place? Tell me all about it, O Sanjaya.

Sanjaya said, "Hear, O king, quietly about thy transgressions. It

behoveth thee not to impute the fruit to Duryodhana. As is the

construction of an embankment when the waters have disappeared, so is thy

understanding, or, it is like the digging of a well when house is on

fire.[350] When, after the forenoon had passed away, the commander Sweta

was, O Bharata, slain by Bhishma in that fierce conflict, Virata's son

Sankha, that grinder of hostile ranks ever delighting in battle,

beholding Salya stationed with Kritavarman (on his car), suddenly blazed

up with wrath, like fire with clarified butter. That mighty warrior,

stretching his large bow that resembled the bow of Indra himself, rushed

with the desire of slaying the ruler of the Madras in battle, himself

supported on all sides by a large division of cars. And Sankha, causing

an arrowy downpour rushed towards the car on which Salya was. And

beholding him advancing like an infuriate elephant, seven mighty

car-warriors of thy side surrounded him--desirous of rescuing the ruler

of the Madras already within the jaws of death. Then the mighty-armed

Bhishma, roaring like the very clouds, and taking up a bow full six

cubits long, rushed towards Sankha in battle. And beholding that mighty

car-warrior and great bowman thus rushing, the Pandava host began to

tremble like a boat tossed by a violence of the tempest. Then Arjuna,

quickly advancing, placed himself in front of Sankha, thinking that

Sankha should, then be protected from Bhishma. And then the combat

commenced between Bhishma and Arjuna. And loud cries of oh and alas arose

among the warriors engaged in battle. And one force seemed to merge into

another force. And thus all were filled with wonder.[351] Then Salya,

mace in hand, alighting from his large car, slew, O bull of Bharata's

race, the four steeds of Sankha. Jumping down from his car thus deprived

of steeds, and taking a sword, Sankha ran towards Vibhatsu's car and

(mounting on it) was once more at his ease. And then there fell from

Bhishma's car innumerable arrows by which were covered the entire welkin

and the earth. And that foremost of smiters, Bhishma, slaughtered with

his arrows the Panchala, the Matsya, the Kekaya, and the Prabhadraka

host. And soon abandoning in that battle, Pandu's son (Arjuna) capable of

drawing the bow with even his left hand, Bhishma rushed towards Drupada,

the king of the Panchalas, surrounded by his host. And he soon covered

his dear relative with innumerable arrows. Like a forest consumed by fire

at the end of winter, the troops of Drupada were seen to be consumed. And

Bhishma stood in that battle like a blazing fire without smoke, or like

the Sun himself at midday scorching everything around with his heat. The

combatants of the Pandavas were not able to even look at Bhishma. And

afflicted with fear, the Pandava host cast its eyes around, and not

beholding any protector, looked like a herd of kine afflicted by cold.

Slaughtered or retreating in despondence being crushed the while, loud

cries, O Bharata, of oh and alas arose among the troops of the Pandavas.

Then Bhishma the son of Santanu, with bow always drawn to a circle, shot

therefrom blazing arrows that resembled virulent poison. And creating

continuous lines of arrows in all directions, that hero of rigid vows

slew Pandava car-warriors, naming each, O Bharata, beforehand. And then

when the troops of the Pandavas were routed and crushed all over the

field, the sun set and nothing could be seen. And then beholding Bhishma,

O bull of Bharata's race, proudly standing in battle, the Parthas

withdrew their forces (for nightly rest)."

SECTION L

Sanjaya said, "When the troops, O bull of Bharata's race, were withdrawn

on the first day, and when Duryodhana was filled with delight upon

(beholding) Bhishma excited with wrath in battle, king Yudhisthira the

just, speedily repaired unto Janardana, accompanied by all his brothers

and all the kings (on his side). Filled with great grief thinking of his

defeat, and beholding Bhishma's prowess, O king, he addressed that scion

of Vrishni's race, saying, 'Behold, O Krishna, that mighty bowman Bhishma

of terrible prowess. He consumes with his arrow my troops like fire

(consuming) dry grass. How shall we even look at that high-souled

(warrior) who is licking up my troops like fire fed with clarified

butter? Beholding; that tiger among men, that mighty warrior armed with

the bow, my troops fly away, afflicted with arrows. Enraged Yama himself,

or He armed with the thunder, or even Varuna noose in hand, or Kuvera

armed with mace, may be vanquished in battle but the mighty car-warrior

Bhishma, of great energy is incapable of being vanquished. Such being the

case, I am sinking in the fathomless ocean represented by Bhishma,

without a boat (to rescue me).[352] In consequence, O Kesava, of the

weakness of my understanding, having obtained Bhishma (for a foe in

battle), I shall, O Govinda, retire into woods. To live there is

preferable to devoting these lords of earth to Death in the form of

Bhishma. Conversant with mighty weapons, Bhishma, O Krishna, will

annihilate my army. As insects rush into the blazing fire for their own

destruction, the combatants of my army are even so. In putting forth

prowess for the sake of kingdom, O thou of Vrishni's race, I am being led

to destruction. My heroic brothers also are pained and afflicted with

arrows for my sake, having been deprived of both sovereignty and

happiness in consequence of their love for their eldest brother. We

regard life very highly, for, under these circumstances, life is too

precious (to be sacrificed). During the remainder of my days I will

practise the severest of ascetic austerities. I will not, O Kesava, cause

these friends of mine to be slain.[353] The mighty Bhishma incessantly

stays, with his celestial weapon, many thousands of my car-warriors who

are foremost of smiters. Tell me, O Madhava, without delay, what should

be done that might do me good. As regards Arjuna, I see that he is an

indifferent spectator in this battle. Endued with great might, this Bhima

alone, remembering Kshatriya duties, fighteth putting forth the prowess

of his arms and to the utmost of his power. With his hero-slaying mace,

this high-souled (warrior), to the full measure of his powers, achieveth

the most difficult feats upon foot-soldiers and steeds and cars and

elephants. This hero, however, is incapable, O sire, of destroying in

fair fight the hostile host in even a century. This thy friend (Arjuna)

alone (amongst) is conversant with (mighty) weapons. He, however,

beholding us consumed by Bhishma and the high-souled Drona, looketh

indifferently on us. The celestial weapons of Bhishma and the high-souled

Drona, incessantly applied, are consuming all the Kshatriyas. O Krishna,

such is his prowess, that Bhishma, with wrath excited, aided by the kings

(on his side), will, without doubt annihilate us. O Lord of Yoga, look

for that great bowman, that mighty car-warrior, who will give Bhishma his

quietus like rain-charged clouds quenching a forest conflagration. (Then)

through thy grace, O Govinda, the son of Pandu, their foes being slain,

will, after recovery of their kingdom, be happy with their kinsmen.

"Having said this, the high-souled son of Pritha, with heart afflicted by

grief and mind turned within, remained silent for a long while in a

reflected mood. Beholding the son of Pandu stricken with grief and

deprived of his senses by sorrow, Govinda then gladdening all the

Pandavas said, 'Do not grieve, O chief of the Bharatas. It behoveth thee

not to grieve, when thy brothers are all heroes and renowned bowmen in

the world. I also am employed in doing thee good, as also that mighty

car-warrior Satyaki and Virata and Drupada, both reverend in years, and

Dhrishtadyumna of Prishata's line. And so also, O best of kings, all

these monarchs with their (respective) troops are expectant of thy favour

and devoted to thee, O king. This mighty car-warrior Dhrishtadyumna of

Prishata's race placed in command of thy army is always desirous of thy

welfare and engaged in doing that which is agreeable to thee, as also

this Sikhandin, O thou of mighty arms, who is certainly the slayer of

Bhishma. Hearing these words, the king (Yudhishthira), said, unto that

mighty car-warrior Dhrishtadyumna, in that very assembly and in the

hearing of Vasudeva, these words, O Dhrishtadyumna, mark these words that

I say unto thee, O thou of Prishata's line. The words uttered by me

should not be transgressed. Approved by Vasudeva, thou hast been the

commander of our forces. As Kartikeya, in days of old, was ever the

commander of the celestial host, so also art thou, O bull among men, the

commander of the Pandava host. Putting forth thy prowess, O tiger among

men, slay the Kauravas. I will follow thee, and Bhima, and Krishna also,

O sire, and the sons of Madri united together, and the sons of Draupadi

accoutred in mail, and all the other foremost of kings, O bull among men.

Then gladdening (the listeners) Dhrishtadyumna said, 'Ordained of old by

Sambhu himself, I am, O son of Pritha, the slayer of Drona. I shall now

fight in battle against Bhishma, and Drona and Kripa and Salya and

Jayadratha and all the proud monarchs (on the Kuru side)'. When that

foremost of princes, that slayer of foes, the son of Prishata, said this

defiantly, the Pandava warriors, endued with great energy and incapable

of being defeated in battle, all set up a loud shout. And then Pritha's

son Yudhishthira said unto the commander of his army, the son of

Prishata, (these words), 'An array known by the name of Krauncharuma,

that is destructive of all foes, and that was spoken of by Vrihaspati

unto Indra in days of old when the gods and the Asuras fought,--that

array destructive of hostile divisions, do thou form. Unseen before, the

kings behold it, along with the Kurus.' Thus addressed by that god among

men, like Vishnu addressed by the wielder of the thunderbolt,[354] he

(Dhrishtadyumna), when morning dawned, placed Dhananjaya in the van of

the whole army. And Dhananjaya's standard, created at Indra's command by

the celestial artificer, while moving through the skies, seemed

wonderfully beautiful. Decked with banners bearing hues resembling those

of Indra's bow,[355] coursing through the air like a ranger of the skies,

and looking like the fleeting edifice of vapour in the welkin, it seemed,

O sire to glide dancingly along the track of the car (to which it was

attached). And the bearer of Gandiva with that (standard) graced with

gems, and that standard itself with the bearer of Gandiva, looked highly

adorned, like the Self-create with the Sun (and the Sun with the

Self-create).[356] And king Drupada, surrounded by a large number of

troops, became the head (of that array). And the two kings Kuntibhoja and

Saivya became its two eyes. And the ruler of the Dasarnas, and the

Prayagas, with the Daserakas, and the Anupakas, and the Kiratas were

placed in its neck, O bull of Bharata's race. And Yudhishthira, O king,

with the Patachcharas, the Hunas, the Pauravakas and the Nishadas, became

its two wings, so also the Pisachas, with the Kundavishas, and the

Mandakas, the Ladakas, the Tanganas, and the Uddras, O Bharata, and the

Saravas, the Tumbhumas, the Vatsas, and the Nakulas. And Nakula and

Sahadeva placed themselves on the left wing. And on the joints of the

wings were placed ten thousand cars and on the head a hundred thousand,

and on the back a hundred millions and twenty thousand and on the neck a

hundred and seventy thousand. And on the joints of the wings, the wings

and the extremities of the wings proceeded elephants in large bodies,

looking, O king, like blazing mountains. And the rear was protected by

Virata aided by the Kekayas, and the ruler of Kasi and the king of the

Chedis, with thirty thousand cars.[357] Forming, O Bharata, their mighty

array thus, the Pandavas, expectant of sunrise, waited for battle, all

cased in armour. And their white umbrellas, clean and costly, and

brilliant as the sun, shone resplendent on their elephants and cars."[358]

SECTION LI

Sanjaya said, "Beholding the mighty and terrible array called Krauncha

formed by Pandu's son of immeasurable energy, thy son, approaching the

preceptor, and Kripa, and Salya, O sire, and Somadatta's son, and

Vikarna, and Aswatthaman also, and all his brothers too, headed by

Dussasana, O Bharata, and other immeasurable heroes assembled there for

battle, said these timely words, gladdening them all, 'Armed with various

kinds of weapons, ye all are conversant with the meaning of the

scriptures. Ye mighty car-warriors, each of you is singly capable of

slaying in battle the sons of Pandu with their troops. How much more

then, when ye are united together. Our host, therefore, which is

protected by Bhishma, is immeasurable, while that host of theirs, which

is protected by Bhima, is measurable.[359] Let the Samsthanas, the

Surasenas, the Venikas, the Kukkuras, the Rechakas, the Trigartas, the

Madrakas, the Yavanas, with Satrunjayas, and Dussasana, and that

excellent hero Vikarna, and Nanda and Upanandaka, and Chitrasena, along

with the Manibhadrakas, protect Bhishma with their (respective)

troops,'--Then Bhishma and Drona and thy sons, O sire, formed a mighty

array for resisting that of the Parthas. And Bhishma, surrounded by a

large body of troops, advanced, leading a mighty army, like the chief of

the celestials himself. And that mighty bowman, the son of Bharadwaja,

endued with great energy, followed him with the Kuntalas, the Dasarnas,

and the Magadhas, O king, and with the Vidarbhas, the Melakas, the

Karnas, and the Pravaranas also. And the Gandharas, the Sindhusauviras,

the Sivis and the Vasatis with all their combatants also, (followed)

Bhishma, that ornament of battle, and Sakuni, with all his troops

protected the son of Bharadwaja. And then king Duryodhana, united with

all his brothers, with the Aswalakas, the Vikarnas, the Vamanas, the

Kosalas, the Daradas, the Vrikas, as also the Kshudrakas and the Malavas

advanced cheerfully against the Pandava host. And Bhurisravas, and Sala,

and Salya, and Bhagadatta, O sire, and Vinda and Anuvinda of Avanti,

protected the left flank. And Somadatta, and Susarman, and Sudakshina,

the ruler of the Kamvojas and Satayus, and Srutayus, were on the right

flank. And Aswatthaman, and Kripa, and Kritavarman of Satwata's race,

with a very large division of the troops, were, stationed at the rear of

the army. And behind them were the rulers of many provinces, and Ketumat,

and Vasudana, and the powerful son of the king of Kasi. Then all the

troops on thy side cheerfully waiting for battle, O Bharata, blew their

conches with great pleasure, and set up leonine roars. And hearing the

shouts of those (combatants) filled with delight the venerable Kuru

grandsire, endued with great prowess, uttering a leonine roar, blew his

conch. Thereupon, conches and drums and diverse kinds of Pesis and

cymbals, were sounded at once by others, and the noise made became a loud

uproar. And Madhava and Arjuna, both stationed on a great car unto which

were yoked white steeds, blew their excellent conches decked with gold

and jewels. And Hrishikesa blew the conch called Panchajanya, and

Dhananjaya (that called) Devadatta. And Vrikodara of terrible deeds blew

the huge conch called Paundra. And Kunti's son king Yudhishthira blew the

conch called Anantavijaya, while Nakula and Sahadeva (those conches

called) Sughosa and Manipushpaka.[360] And the ruler of Kasi, and Saivya,

and Sikhandin the mighty car-warrior, and Dhrishtadyumna, and Virata, and

the mighty car-warrior Satyaki, and that great bowman the king of the

Panchalas, and the five sons of Draupadi, all blew their large conches

and set up leonine roars. And that great uproar uttered there by those

heroes, loudly reverberated through both the earth and the welkin. Thus,

O great king, the Kurus and the Pandavas, both filled with delight,

advanced against each other for battling again, and scorching each other

thus."

SECTION LII

Dhritarashtra said, "When mine and the hostile hosts were thus formed

into battle array, how did the foremost of smiters begin to strike?"

Sanjaya said, "When all the divisions were thus arrayed, the combatants

waited, each cased in mail, and with their beautiful standards all

upraised. And beholding the (Kuru) host that resembled the limitless

ocean, thy son Duryodhana, O king, stationed within it, said unto all the

combatants on thy side, 'Cased in mail (as ye are), begin ye the fight'.

The combatants then, entertaining cruel intentions, and abandoning their

very lives, all rushed against the Pandavas, with standards upraised. The

battle that took place then was fierce and made the hair stand on end.

And the cars and elephants all got mixed together. And shafts with

beautiful feathers, and endued with great energy and sharp points, shot

by car-warriors fell upon elephants and horses. And when the battle began

in this way, the venerable Kuru grandsire, the mighty-armed Bhishma of

terrible prowess, cased in mail, taking up his bow, and approaching them,

showered an arrowy downpour on the heroic son of Subhadra, and the mighty

car-warrior Arjuna, and the ruler of the Kekayas and Virata, and

Dhrishtadyumna of Prishata's race, as also upon the Chedi and the Matsya

warriors. And that mighty array (of the Pandavas) wavered at the onset of

that hero. And terrific was the encounter that took place between all the

combatants. And horse-men and car-warriors and foremost of steeds fell

fast. And the car-divisions of the Pandavas began to fly away. Then that

tiger among men, Arjuna, beholding that mighty car-warrior Bhishma,

angrily said unto him of Vrishni's race. 'Proceed to the place where the

grandsire is. O thou of Vrishni's race, it is evident that this Bhishma,

with wrath excited, will annihilate for Duryodhana's benefit my host. And

this Drona, and Kripa and Salya and Vikarna, O Janardana, united with

Dhritarashtra's sons headed by Duryodhana, and protected by this firm

bowman, will slaughter the Panchalas. Even I, therefore, shall stay

Bhishma for the sake of my troops, O Janardana.' Unto him Vasudeva then

said, 'Be careful, O Dhananjaya, for I will soon take thee, O hero,

towards the grandsire's car.' Having said this, O king, Saurin took that

car, which was celebrated over the world, before the car of Bhishma. With

numerous banners all waving, with steeds looking handsome like a flight

of (white) cranes, with standard upraised on which was the ape roaring

fiercely, upon his large car of solar effulgence and whose rattle

resembled roar of the clouds, slaughtering the Kaurava divisions and the

Surasenas also, the son of Pandu, that enhancer of the joys of friends

speedily came to the encounter. Him (thus) rushing impetuously like an

infuriate elephant and (thus) frightening in a battle brave combatants

and felling them with his shafts, Bhishma the son of Santanu, protected

by the warriors headed by Saindhava and by the combatants of the East and

the Sauviras and the Kekayas, encountered with great impetuosity. Who

else save the Kuru grandsire and those car-warriors, viz., Drona and

Vikartana's son (Karna), are capable of advancing in battle against the

bearer of the bow called Gandiva? Then, O great king, Bhishma, the

grandsire of the Kauravas, struck Arjuna with seventy-seven arrows and

Drona (struck him) with five and twenty, and Kripa with fifty, and

Duryodhana with four and sixty, and Salya with nine arrows; and Drona's

son, that tiger among men, with sixty, and Vikarna with three arrows; and

Saindhava with nine and Sakuni with five. And Artayani O king, pierced

Pandu's son with three broad-headed arrows. And (though) pierced on all

sides by them with sharp arrows, that great bowman,[361] that

mighty-armed (warrior), wavered not like mountain that is pierced (with

arrows). Thereupon he, the diadem-decked, of immeasurable soul, O bull of

Bharata's race, in return pierced Bhishma with five and twenty, and Kripa

with nine arrows, and Drona with sixty, O tiger among men, and Vikarna

with three arrows; and Artayani with three arrows, and the king

(Duryodhana) also with five. And then Satyaki, and Virata and

Dhrishtadyumna of Prishata's race, and the sons of Draupadi, and

Abhimanyu, all surrounded him, (proceeding to his support). Then the

prince of the Panchalas, supported by the Somakas, advanced towards the

great bowman Drona who was engaged in seeking the welfare of Ganga's son.

Then Bhishma, that foremost of car-warriors, speedily pierced the son of

Pandu with eighty sharp arrows, upon which the combatants on thy side

were much gratified. Hearing the shouts of those lions among

car-warriors, Dhananjaya, endued with great prowess, then cheerfully

entered into the midst of those lions among car-warriors and sported with

his bow, O king, (successively) aiming those mighty car-warriors. Then

that ruler of men, king Duryodhana, said unto Bhishma, beholding his own

troops (thus) afflicted in battle by the son of Pritha. 'This mighty son

of Pandu, O sire, accompanied by Krishna, felling all our troops, cutteth

down our roots, even though thou, O son of Ganga, and that foremost of

car-warriors, Drona, are alive. O monarch, it is for thee only that this

Karna, laying aside his weapons, doth not fight with the sons of Pritha

in battle (though) he is ever a well-wisher of mine, Do, therefore, that,

O son of Ganga by which Phalguni may be slain. 'Thus addressed, O king,

thy sire Devavrata, saying, 'Fie to Kshatriya usage', then proceeded

towards Partha's car. And all the kings, O monarch, seeing both those

warriors with white steeds yoked unto their cars stationed (for battle),

set up loud leonine roars, and also blew their conches, O sire. And

Drona's son and Duryodhana, and thy son Vikarna, surrounding Bhishma in

that combat, stood, O sire, for battle. And so all the Pandavas,

surrounding Dhananjaya, stood for fierce conflict. And the battle then

commenced. And the son of Ganga pierced Partha in that combat with nine

shafts. And Arjuna pierced him in return with ten shafts penetrating into

the very vitals. Then, with a thousand arrows, well shot, Pandu's son

Arjuna, famed for his skill in battle, shrouded Bhishma on all sides.

That arrowy net, however, of Partha, O king, Bhishma the son of Santanu

baffled with an arrowy net (of his own). And both well-pleased, and both

delighting in battle, fought with each other without each gaining any

advantage over the other, and each desirous of counteracting the other's

feats. And the successive flights of arrows shot from Bhishma's bow were

seen to be dispersed by the shafts of Arjuna. And so the flights of

arrows shot by Arjuna, cut off by the arrows of Ganga's son, all fell

down on the ground. And Arjuna pierced Bhishma with five and twenty

arrows of sharp points. And Bhishma, too, in that combat, pierced Partha

in return with nine arrows. And those two mighty warriors, those

chastisers of foes, piercing each other's steeds, and also the shafts and

the wheels of each other's cars, began to sport. Then, O king, Bhishma,

that foremost of smiters, struck Vasudeva between his two breasts with

three arrows. And the slayer of Madhu, struck with those shafts shot from

Bhishma's bow, shone in that battle, O king, like a flowering Kinsuka.

Then Arjuna, indignant at seeing Madhava, pierced in that combat the

charioteer of Ganga's son with three arrows. And both heroes, striving

with each other against each other's car, succeeded not in taking aim at

each other in the combat. And in consequence of the ability and dexterity

of the charioteers of both those warriors, both displayed, O king,

beautiful circles and advancings and retreatings in respect of their

moving cars. And, O monarch, seeing the opportunity to strike, they

frequently changed positions, O king, for obtaining what they sought. And

both the heroes blew their conches, mingling that blare with their

leonine roars. And those mighty car-warriors twang their bows, both in

the same manner. And with the blare of their conches and the rattle of

their car-wheels, the very Earth was suddenly rent. And it began to

tremble and produce subterranean noises. And nobody, O bull of Bharata's

race, could detect any latches in either of them. Both of them was

possessed of great might and great courage in battle, each was other's

match. And by (the sight of) his standard alone, the Kauravas could

approach him (for aid). And so the Pandavas approached Pritha's son (for

aid), guided by his standard only. And beholding, O king, prowess thus

displayed by those two foremost of men, O Bharata, all creatures

(present) in that battle were filled with wonder. And none, O Bharata,

observed any difference between the two, just as none finds any

transgression in a person observant of morality. And both of them (at

times) became perfectly invisible in consequence of clouds of arrows. And

soon enough both of them in that battle became visible. And the gods with

Gandharvas and the Charanas, and the great Rishis beholding their

prowess, said unto one another. These mighty car-warriors when excited

with rage, are incapable of ever being vanquished in battle by all the

worlds with the gods, the Asuras and the Gandharvas. This highly

wonderful battle would be wonderful in all the worlds. Indeed, a battle

such as this will never take place again. Bhishma is incapable of being

conquered in combat by Pritha's son of great intelligence, showering his

arrows in battle, with bow and car and steeds. So also that great bowman,

the son of Pandu, incapable of being vanquished in battle by the very

gods, Bhishma is not competent to conquer in combat. As long as the world

itself will last, so long will this battle continue equally. We heard

these words, O king, fraught with the praise of Ganga's son and Arjuna in

battle bruited about there. And while those two were engaged in

displaying their prowess, other warriors of thy side and of the Pandavas,

O Bharata, slew one another in battle, with sharp-edged scimitars, and

polished battle-axes, and innumerable arrows, and diverse kinds of

weapons. And the brave combatants of both armies cut one another down,

while that terrible and murderous conflict lasted. And the encounter

also, O king, that took place between Drona and the prince of the

Panchalas, was awful."

SECTION LIII

Dhritarashtra said, "Tell me, O Sanjaya, how that great bowman Drona and

the Panchala prince of Prishata's race encounter each other in battle,

each striving his best. I regard destiny to be superior, O Sanjaya, to

exertion, when Santanu's son Bhishma (even) could not escape Pandu's son

in battle. Indeed, Bhishma, when enraged in battle could destroy all

mobile and immobile creatures, why, O Sanjaya, could he not then by his

prowess, escape the son of Pandu in battle?"

Sanjaya said, 'Listen, O king, quietly to this terrific battle. The son

of Pandu is incapable of being vanquished by the very gods with Vasava.

Drona with diverse arrows pierced Dhrishtadyumna and felled the latter's

charioteer from his niche in the car.[362] And, O sire, the enraged hero

also afflicted Dhrishtadyumna's four steeds with four excellent shafts.

And the heroic Dhrishtadyumna too pierced Drona in the combat with nine

sharp arrows and addressed him, saying, 'Wait--Wait'. 'Then, again,

Bharadwaja's son of great prowess and immeasurable soul, covered with his

arrows the wrathful Dhrishtadyumna. And he took up a dreadful arrow for

the destruction of Prishata's son whose force resembled that of Sakra's

bolt and which was like a second rod of death. And beholding that arrow

aimed by Bharadwaja in battle, loud cries of oh and alas arose, O

Bharata, among all the combatants. And then we beheld the wonderful

prowess of Dhrishtadyumna insomuch that the hero stood alone, immovable

like a mountain. And he cut off that terrible and blazing arrow coming

towards him like his own Death, and also showered an arrowy downpour on

Bharadwaja's son. And beholding that difficult feat achieved by

Dhrishtadyumna, the Panchalas with the Pandavas, filled with delight, set

up loud shouts. And that prince, endued with great prowess, desirous of

slaying Drona hurled at him a dart of great impetuosity, decked with gold

and stones of lapis lazuli. Thereupon the son of Bharadwaja, smiling the

while, cut off into three fragments that dart decked with gold that was

coming towards him impetuously. Beholding his dart thus baffled,

Dhrishtadyumna of great prowess rained arrowy downpours on Drona, O king.

Then that mighty car-warrior Drona, baffling that arrowy shower, cut off

when the opportunity presented, the bow of Drupada's son. His bow (thus)

cut off in the combat, that mighty warrior of great fame hurled at Drona

a heavy mace endued with the strength of the mountain. And hurled from

his hands, that mace coursed through the air for Drona's destruction. And

then we beheld the wonderful prowess of Bharadwaja's son. By (the)

lightness (of his car's motion), he baffled that mace decked with gold,

and having baffled it, he shot at Prishata's son many shafts of sharp

edge, well-tempered, furnished with golden wings, and whetted on stone.

And these, penetrating through Prishata's coat of mail, drank his blood

in that battle. Then the high-souled Dhrishtadyumna, taking up another

bow, and putting forth his prowess pierced Drona in that encounter with

five shafts. And then those two bulls among men, both covered with blood,

looked beautiful like two blossoming Kinsukas in spring variegated with

flowers. Then, O king, excited with wrath and putting forth his prowess

at the head of his division, Drona once more cut off the bow of Drupada's

son. And then that hero of immeasurable soul covered that warrior whose

bow was cut off, with innumerable straight arrows like the clouds

showering rain on a mountain. And he also felled his foe's charioteer

from his niche in the car. And his four steeds, too, with four sharp

arrows, Drona felled in that combat that set up a leonine roar. And with

another shaft he cut off the leathern fence that cased Dhrishtadyumna's

hand. His bow cut off, deprived of car, his steeds slain, and charioteer

overthrown, the prince of Panchala alighted from his car, mace in hand,

displaying great prowess. But before he could come down from his car, O

Bharata, Drona with his shafts cut off that mace into fragments. This

feat seemed wonderful to us. And then the mighty prince of the Panchalas

of strong arms, taking a large and beautiful shield decked with a hundred

moons, and a large scimitar of beautiful make, rushed impetuously from

desire of slaying Drona, like a hungry lion in the forest towards an

infuriate elephant. Then wonderful was the prowess that we behold of

Bharadwaja's son, and his lightness (of hand) in the use of weapons, as

also the strength of his arms, O Bharata, in as much as, alone, he

checked Prishata's son with a shower of arrows. And although possessed of

great might in battle, he was unable to proceed further. And we behold

the mighty car-warrior Dhrishtadyumna staying where he did and warding

off those clouds of arrows with his shield, using his arms with great

dexterity. Then the mighty-armed Bhima endued with great strength quickly

came there, desirous of aiding in battle the high-souled son of Prishata.

And he pierced Drona, O king, with seven sharp-pointed arrows, and

speedily caused Prishata's son to be taken up on another car. Then king

Duryodhana urged the ruler of the Kalingas supported by a large division,

for the protection of Bharadwaja's son. Then that terrible and mighty

division of the Kalingas, O ruler of men, rushed against Bhima at the

command of thy son. And Drona then, that foremost of car-warriors,

abandoning the prince of Panchala, encountered Virata and Drupada

together. And Dhrishtadyumna also proceeded to support king Yudhishthira

in battle. And then commenced a fierce battle, making the hair stand on

end, between the Kalingas and the high-souled Bhima, a battle that was

destructive of the universe, terrific, and awful."

SECTION LIV

Dhritarashtra said, "How did the ruler of the Kalingas, that commander of

a large division, urged by my son, and supported by his troops, fight in

battle with the mighty Bhimasena of wonderful feats, that hero wandering

over the field of battle with his mace like Death himself club in hand?"

Sanjaya said, "Thus urged by thy son, O great king, the mighty king of

the Kalingas, accompanied by a large army advanced towards Bhima's car.

And Bhimasena, then, O Bharata, supported by the Chedis, rushed towards

that large and mighty army of the Kalingas, abounding with cars, steeds,

and elephants, and armed with mighty weapons, and advancing towards him

with Ketumat, the son of the king of the Nishadas. And Srutayus also,

excited with wrath, accoutred in mail, followed by his troops in

battle-array, and, accompanied by king Ketumat, came before Bhima in

battle. And the ruler of the Kalingas with many thousands of cars, and

Ketumat with ten thousand elephants and the Nishadas, surrounded

Bhimasena, O king, on all sides. Then the Chedis, the Matsyas, and

Karushas, with Bhimasena at their head, with many kings impetuously

rushed against the Nishadas. And then commenced the battle, fierce and

terrible, between the warriors rushing at one another from desire of

slaughter. And terrific was the battle that suddenly took place between

Bhima and his foes, resembling the battle, O great king, between Indra

and the mighty host of Diti's sons. And loud became the uproar, O

Bharata, of that mighty army struggling in battle, that resembled the

sound of the roaring ocean. And the combatants, O king, cutting one

another, made the whole field resemble a crematorium strewn with flesh

and blood. And combatants, impelled by the desire of slaughter could not

distinguish friend from foe. And those brave warriors, incapable of being

easily defeated in battle, even began to strike down their own friend.

And terrific was the collision that took place between the few and many,

between the Chedis (on the one side) and the Kalingas and the Nishadas, O

king, (on the other). Displaying their manliness to the best of their

power, the mighty Chedis, abandoning Bhimasena, turned back, and when the

Chedis ceased to follow him, the son of Pandu, encountering all the

Kalingas, did not turn back, depending upon the might of his own arms.

Indeed, the mighty Bhimasena moved not, but from the terrace of his car

covered the division of the Kalingas with showers of sharp arrows. Then

that mighty bowman, the king of the Kalingas, and that car-warrior, his

son known by the name of Sakradeva, both began to strike the son of Pandu

with their shafts. And the mighty-armed Bhima, shaking his beautiful bow,

and depending on the might of his own arms, fought with Kalinga, and

Sakradeva, shooting in that battle innumerable arrows, slew Bhimasena's

steeds with them. And beholding that chastiser of foes Bhimasena deprived

of his car, Sakradeva rushed at him, shooting sharp arrows. And upon

Bhimasena, O great king, the mighty Sakradeva showered arrowy downpours

like the clouds after summer is gone. But the mighty Bhimasena, staying

on his car whose steeds had been slain, hurled at Sakradeva a mace made

of the hardest iron. And slain by that mace, O king, the son of the ruler

of the Kalingas, from his car, fell down on the ground, with his standard

and charioteer. Then that mighty car-warrior, the king of the Kalingas

beholding his own son slain, surrounded Bhima on all sides with many

thousands of cars. Then the mighty-armed Bhima endued with great

strength, abandoning mace, took up a scimitar, desirous of achieving a

fierce feat. And that bull among men also took up, O king, crescents made

of gold. And the ruler of the Kalingas also, excited with wrath, and

rubbing his bowstring, and taking up a terrible arrow (deadly) as poison

of the snake, shot it at Bhimasena, desirous at that monarch was of

slaying (the Pandava). That sharp arrow, thus shot and coursing

impetuously, Bhimasena, O king, cut in twain with his huge sword. And

filled with delight he set up a loud shout, terrifying the troops. And

the ruler of the Kalingas, excited with rage in that combat with

Bhimasena, quickly hurled at him fourteen bearded darts whetted on stone.

The mighty-armed son of Pandu, however, with that best of scimitars,

fearlessly cut into fragments in a trice, O king, those darts while

coursing through the welkin and before they could reach him. And having

in that battle (thus) cut off those fourteen darts Bhima, that bull among

men, beholding Bhanumat, rushed at him. Bhanumat then covered Bhima with

a shower of arrows, and set up a loud shout, making the welkin resound

with it. Bhima, however, in that fierce battle, could not bear that

leonine shout. Himself endued with a loud voice, he also shouted very

loudly. And at these shouts of his, the army of the Kalingas became

filled with fear. In that battle they no longer regarded Bhima, O bull

among men, as a human being. Then, O great king, having uttered a loud

shout, Bhima, sword in hand impetuously jumping on (Bhanumat's) excellent

elephant aided by the latter's tusks, gained, O sire, the back of that

prince of tuskers, and with his huge sword cut Bhanumat, dividing him in

the middle. That chastiser of foes, then, having (thus) slain in battle

the prince of the Kalingas, next[363] made his sword which was capable of

bearing a great strain, to descend upon the neck of that elephant. His

head cut off, that prince of elephants fell down with a loud roar, like a

crested mountain (whose base is) eaten away by the impetuous (surges of

the) sea. And jumping down, O Bharata, from that failing elephant, the

prince of Bharata's race, of undepressed soul, stood on the ground, sword

in hand and accoutred in mail (as before). And felling numerous elephants

on all sides, he wandered (over the field), making many paths (for

himself). And then he seemed to be like a moving wheel of fire

slaughtering whole divisions of cavalry, of elephants, and cars, and

large bodies of infantry. And that lord among men, the mighty Bhima, was

seen to move over the field with the activity of the hawk, quickly

cutting off in that battle, with his sharp-edged sword, their bodies and

heads, as also those of the combatants on elephant. And combatant on

foot, excited with rage, all alone, and like Yama at the season of

universal dissolution, he struck terror into his foes and confounded

those brave warriors. Only they that were senseless rushed with loud

shouts at him wandering in that great battle with impetuosity, sword in

hand. And that grinder of foes, endued with great strength, cutting off

the shafts and yokes of warriors on their cars, slew those warriors also.

And Bhimasena was seen, O Bharata, to display diverse kinds of motions

there. He wheeled about, and whirled about on high, and, made

side-thrusts, and jumped forward, and ran above, and leapt high. And, O

Bharata, he was also seen to rush forward and rush upward. And some

mangled by the high-souled son of Pandu by means of his excellent sword,

shrieked aloud, struck at their vitals or fell down deprived of life. And

many elephants, O Bharata, some with trunks and the extremities of their

tusks cut off, and others having their temporal globes cut open, deprived

of riders, slew their own ranks and fell down uttering loud cries. And

broken lances, O king, and the head of elephant drivers, and beautiful

housings of elephants, and chords resplendent with gold, and collars, and

darts and mallets and quivers, diverse kinds of machines, and beautiful

bows, short arrows with polished heads, with hooks and iron crows for

guiding elephants, bells of diverse shape, and hilts decked with gold,

were seen by us falling down or (already) fallen along with riders of

steeds. And with elephants (lying down) having the fore parts and hind

parts of their bodies and their trunks cut off, or entirely slain, the

field seemed to be strewn with fallen cliffs. That bull among men, having

thus crushed the huge elephants, next crushed the steeds also. And, O

Bharata, that hero also felled the foremost of cavalry soldiers. And the

battle, O sire, that took place between him and them was fierce in the

extreme. And hilts and traces, and saddle girths resplendent with gold,

and covers for the back of steeds, and bearded darts, and costly swords,

and coats of mail, and shields, and beautiful ornaments, were seen by us

strewn over the ground in that great battle. And he caused the earth to

be strewn over (with blood) as if it were variegated with lilies. And the

mighty son of Pandu, jumping high and dragging some car-warriors down

with his sword felled them along with (their) standards. Frequently

jumping up or rushing on all sides, that hero endued with great activity,

wandering along many routes, caused the combatants to be amazed. And some

he slew by his legs, and dragging down others he pressed them down under

the earth. And others he cut off with his sword, and others he frightened

with his roars. And others he threw down on the ground by the force of

his thighs (as he ran). And others, beholding him, fled away in terror.

It was thus that that vast force of the Kalingas endued with great

activity, surrounding the terrible Bhimasena in battle, rushed at him.

Then, O bull of Bharata's race, beholding Srutayush at the head of

Kalinga troops, Bhimasena rushed at him. And seeing him advancing the

ruler of the Kalingas, of immeasurable soul, pierced Bhimasena between

his breasts with nine arrows. Struck with those shafts shot by the ruler

of the Kalingas, like an elephant pierced with the hook, Bhimasena blazed

up with wrath like fire fed with fuel. Then Asoka, that best of

charioteers, bringing a car decked with gold, caused Bhima to mount on

it. And thereupon that slayer of foes, the son of Kunti, speedily mounted

on that car. And then he rushed at the ruler of the Kalingas,

saying,--'Wait, Wait'. And then the mighty Srutayush excited with wrath,

shot at Bhima many sharp arrows, displaying his lightness of hand, and

that mighty warrior, Bhima, forcibly struck with those nine sharp arrows

shot by Kalinga from his excellent bow, yielded to great wrath, O king,

like a snake struck with a rod. Then that foremost of mighty men, Bhima,

the son of Pritha, excited with rage and drawing his bow with great

strength, slew the ruler of the Kalingas with seven shafts made wholly of

iron. And with two shafts he slew the two mighty protectors of the

car-wheels of Kalinga. And he also despatched Satyadeva and Satya to the

abode of Yama. Of immeasurable soul, Bhima also, with many sharp arrows

and long shafts, caused Ketumat to repair unto Yama's abode. Then the

Kshatriyas of the Kalinga country, excited with rage and supported by

many thousands of combatants, encountered the wrathful Bhimasena in

battle. And armed with darts and maces and scimitars and lances and

swords and battle-axes, the Kalingas, O king, hundreds upon hundreds

surrounded Bhimasena. Baffling that risen shower of arrows, that mighty

warrior then took up his mace and jumped down (from his car) with great

speed.[364] And Bhima then despatched seven hundred heroes to Yama's

abode. And that grinder of foes despatched, in addition, two thousand

Kalingas to the region of death. And that feat seemed highly wonderful.

And it was thus that the heroic Bhima of terrible prowess repeatedly

felled in battle large bands of the Kalingas. And elephants deprived by

Pandu's son, in that battle, of their riders, and afflicted with arrows

wandered on the field, treading down their own ranks and uttering loud

roars like masses of clouds driven by the wind. Then the mighty-armed

Bhima, scimitar in hand, and filled with delight, blew his conch of

terrible loudness. And with that blare he caused the hearts of all the

Kalinga troops to quake with fear. And, O chastiser of foes, all the

Kalingas seemed at the same time to be deprived of their senses. And all

the combatants and all the animals shook with terror. And in consequence

of Bhimasena wandering in that battle through many paths or rushing on

all sides like a prince of elephants, or frequently jumping up, a trance

seemed to be engendered there that deprived his foes of their senses. And

the whole (Kalinga) army shook with terror of Bhimasena, like a large

lake agitated by an alligator. And struck with panic in consequence of

Bhima of wonderful achievements, all the Kalinga combatants fled away in

all directions. When, however, they were rallied again, the commander of

the Pandava army (Dhrishtadyumna), O Bharata, ordered his own troops,

saying,--'Fight'. Hearing the words of their commander, many leaders (of

the Pandava army) headed by Sikhandin approached Bhima, supported by many

car-divisions accomplished in smiting. And Pandu's son, king Yudhishthira

the just, followed all of them with a large elephant force of the colour

of the clouds. And thus urging all his divisions, the son of Prishata,

surrounded by many excellent warriors, took upon himself the protection

of one of the wings of Bhimasena.[365] There exists nobody on earth, save

Bhima and Satyaki, who to the prince of the Panchalas is dearer than his

very life. That slayer of hostile heroes, the son of Prishata, beheld the

mighty-armed Bhimasena, that slayer of foes, wandering among the

Kalingas. He set up many shouts, O king, and was filled with delight, O

chastiser of foes. Indeed, he blew his conch in battle and uttered a

leonine roar. And Bhimasena also, beholding the red standard of

Dhrishtadyumna on his car decked with gold and unto which were yoked

steeds white as pigeons, became comforted.[366] And Dhrishtadyumna of

immeasurable soul, beholding Bhimasena encountered by the Kalingas rushed

to the battle for his rescue. And both those heroes. Dhrishtadyumna and

Vrikodara, endued with great energy, beholding Satyaki at a distance,

furiously encountered the Kalingas in battle. And that bull among men,

the grand son of Sini, that foremost of victorious warriors, quickly

advancing to the spot took up the wing of both Bhima and Prishata's son.

Bow in hand creating a great havoc there and making himself fierce in the

extreme, he began to slay the enemy in battle. And Bhima caused a river

to flow there of bloody current, mingled with the blood and flesh of the

warriors born in Kalinga. And beholding Bhimasena then, the troops cried

aloud, O king, saying. 'This is Death himself that is fighting in Bhima's

shape with the Kalingas.' Then Santanu's son Bhishma, hearing those cries

in battle, quickly proceeded towards Bhima, himself surrounded on all

sides with combatants in army. Thereupon, Satyaki and Bhimasena and

Dhrishtadyumna of Prishata's race, rushed towards that car of Bhima

decked with gold. And all of them quickly surrounding Ganga's son in

battle, pierced Bhishma, each with three terrible shafts, without losing

a moment. Thy sire Devavrata, however, in return pierced each of those

mighty bowmen striving (in battle) with three straight shafts. And

checking those mighty car-warriors, with thousands of arrows he Slew with

his shafts the steeds of Bhima decked with golden armour. Bhima, however,

endued with great energy, staying on that car whose steeds had been

slain, with great impetuosity hurled a dart at Bhishma's car. Thy sire

Devavrata then, in that battle, cut off that dart in twain before it

could reach him, and thereupon it fell down on the earth. Then that bull

among men, Bhimasena, taking up a heavy and mighty mace made of Saikya

iron speedily jumped down from his car. And Dhrishtadyumna quickly taking

up that foremost of car-warriors on his own car, took away, in the very

sight of all the combatants, that renowned warrior. And Satyaki then from

desire of doing what was agreeable to Bhima, felled with his shaft the

charioteer of the reverend Kuru grand-sire. Upon his charioteer being

slain, that foremost of car-warriors, Bhishma, was borne away from the

field of battle by his steeds with the speed of the wind. And when that

mighty car-warrior was (thus) taken away from the field, Bhimasena then,

O monarch, blazed up like a mighty fire while consuming dry grass. And

slaying all the Kalingas, he stayed in the midst of the troops, and none,

O bull of Bharata's race, of thy side ventured to withstand him. And

worshipped by the Panchalas and the Matsyas, O bull of Bharata's race, he

embraced Dhrishtadyumna and then approached Satyaki. And Satyaki, the

tiger among the Yadus, of prowess incapable of being baffled, then

gladdening Bhimasena, said unto him, in the presence of Dhrishtadyumna,

(these words). 'By good luck the king of the Kalingas, and Ketumat, the

prince of the Kalingas, and Sakradeva also of that country and all the

Kalingas, have been slain in battle. With the might and prowess of thy

arms, by thee alone, hath been crushed the very large division of the

Kalingas that abounded with elephants and steeds and cars, and with noble

warriors, and heroic combatants.' Having said this, the long-armed

grandson of Sini, that chastiser of foes, quickly getting upon his car,

embraced the son of Pandu. And then that mighty car-warrior, coming back

to his own car, began to slay thy troops excited with rage and

strengthening (the hands of) Bhima.

SECTION LV

Sanjaya said, "When the forenoon of that day had passed away, O Bharata,

and when the destruction of cars, elephants, steeds, foot-soldiers and

horse-soldiers, proceeded on, the prince of Panchala engaged himself in

battle with these three mighty car-warriors, viz., Drona's son, Salya,

and the high-souled Kripa. And the mighty heir of Panchala's king with

many sharp shafts, slew the steeds of Drona's son that were celebrated

over all the world. Deprived then of his animals, Drona's son quickly

getting up on Salya's car, showered his shafts on the hair of the

Panchala king. And beholding Dhrishtadyumna engaged in battle with

Drona's son, the son of Subhadra, O Bharata, quickly came up scattering

his sharp arrows. And, O bull of Bharata's race, he pierced Salya with

five and twenty, and Kripa with nine arrows, and Aswatthaman with eight.

Drona's son, however, quickly pierced Arjuna's son with many winged

arrows, and Salya pierced him with twelve, and Kripa with three sharp

arrows. Thy grandson Lakshmana then, beholding Subhadra's son engaged in

battle, rushed at him, excited with rage. And the battle commenced

between them. And the son of Duryodhana, excited with rage, pierced

Subhadra's son with sharp shafts in that combat. And that (feat), O king,

seemed highly wonderful. The light-handed Abhimanyu then, O bull of

Bharata's race, excited with rage, quickly pierced his cousin with five

hundred arrows. Lakshmana also, with his shafts, then cut off his

(cousin's) bow-staff at the middle, at which, O monarch, all the people

sent forth a loud shout. Then that slayer of hostile heroes, the son of

Subhadra, leaving aside that broken bow, took up another that was

beautiful and tougher.[367] And thereupon those two bulls among men, thus

engaged in combat and desirous of counteracting each other's feats,

pierced each other with sharp shafts. King Duryodhana then, O monarch,

beholding his mighty son thus afflicted by thy grandson (Abhimanyu),

proceeded to that spot. And when thy son turned (towards that spot), all

the kings surrounded the son of Arjuna on every side with crowds of cars.

Incapable of being defeated in battle and equal in prowess unto Krishna

himself, that hero, O king, thus surrounded by those heroes, was not

agitated in the least. Then Dhananjaya, beholding Subhadra's son engaged

in battle, rushed to that spot, excited with wrath, desirous of rescuing

his own son. Thereupon the kings (on the Kuru side), headed by Bhishma

and Drona and with cars, elephants and steeds, rushed impetuously at

Savyasachin. Then a thick earthly dust, suddenly raised by foot-soldiers

and steeds and cars and cavalry troopers, covering the sky appeared on

the view. And those thousands of elephants and hundreds of kings, when

they came within reach of Arjuna's arrows, were all unable to make any

further advance. And all creatures there set up loud wails, and the

points of the compass became dark. And then the transgression of the

Kurus assumed a fierce and dreadful aspect as regards its consequences.

Neither the welkin, nor the cardinal points of the compass nor the earth,

nor the sun, could be distinguished, O best of men, in consequence of the

arrows shot by Kiritin.[368] And many were the elephants there deprived

of the standards (on their backs), and many car-warriors also, deprived

of their steeds. And some leaders of car divisions were seen wandering,

having abandoned their cars. And other car-warriors, deprived of their

cars, were seen to wander hither and thither, weapon in hand and their

arms graced with Angadas. And riders of steeds abandoning their steeds

and of elephants abandoning their elephants from fear of Arjuna, O king,

fled away in all directions. And kings were seen felled or falling from

cars and elephants and steeds in consequence of Arjuna's shafts. And

Arjuna, assuming a fierce countenance, cut off with his terrible shafts,

the upraised arms of warriors, mace in grasp, and arms bearing swords, O

king, or darts, or quivers, or shafts, or bows, or hooks, or standards,

all over the field. And spiked maces broken in fragments, and mallets, O

sire, and bearded darts, and short arrows, and swords also, in that

battle, and sharp-edged battle-axes, and lances, O Bharata, and shields

broken into pieces, and coats of mail also, O king,[369] and standards,

and weapons of all kinds thrown away and umbrellas furnished with golden

staves, and iron hooks also, O Bharata, and goads and whips, and traces

also, O sire, were seen strewn over the field of battle in heaps. There

was no man in thy army, O sire, who could advance against the heroic

Arjuna in battle. Whoever, O king, advanced against Pritha's son in

battle, pierced by sharp shafts was despatched to the other world. When

all these combatants of thine broke had fled away, Arjuna and Vasudeva

blew their excellent conches. Thy sire Devavrata then, beholding the

(Kuru) host routed, smilingly addressed the heroic son of Bharadwaja in

the battle and said, "This mighty and heroic son of Pandu, viz.,

Dhananjaya, accompanied by Krishna, is dealing with (our) troops as he

alone is competent to deal with them. He is incapable of being vanquished

in battle today by any means, judging by his form that we see now so like

unto that of the Destroyer himself at the end of the Yuga. This vast host

again (of ours) is incapable of being rallied. Behold, looking at one

another, our troops are flying away. Yon Sun, robbing in every way the

vision of the whole world, is about to reach that best of mountains

called Asta.[370] For this, O bull among men, I think that the hour is

come for the withdrawal (of the army). The warriors, who have all been

tired and struck with panic, will never fight. Having said this unto

Drona that best of preceptors, Bhishma, that mighty car-warrior, caused

thy army to be withdrawn. And then when the sun set, the withdrawal of

both thy army and theirs took place, O sire, and twilight set in."

SECTION LVI

Sanjaya said,--"When the night having passed away, the dawn came,

Santanu's son Bhishma, that chastiser of foes, gave the order for the

(Kuru) army to prepare for battle. And the son of Santanu, the old Kuru

grandsire, desirous of victory to thy sons, formed that mighty array

known after the name of Garuda. And on the beak of that Garuda was thy

sire Devavrata himself. And its two eyes were Bharadwaja's son and

Kritavarman of Satwata's race. And those renowned warriors, Aswatthaman

and Kripa, supported by the Trigartas, the Matsyas, the Kekayas, and the

Vatadhanas, were in its head. And Bhurisravas and Sala, and Salya and

Bhagadatta, O sire, and the Madrakas, the Sindhu-Souviras, and they that

were called the Pancha-nodas, together with Jayadratha, were placed on

its neck. And on its back was king Duryodhana with all his followers. And

Vinda and Anuvinda of Avanti, and the Kamvojas with the Sakas, and the

Surasenas, O sire, formed its tail, O great king. And the Magadhas and

the Kalingas, with all the tribes of the Daserakas, accoutred in mail,

formed the right wing of that array. And the Karushas, the Vikunjas, the

Mundas, and the Kaundivrishas, with Vrithadvala, were stationed on the

left wing. Then that chastiser of foes, Savyasachin, beholding the host

disposed in battle-array, aided by Dhrishtadyumna, disposed his troops in

counter-array. And in opposition to that array of thine, the son of Pandu

formed fierce array after the form of the half-moon. And stationed on the

right horn, Bhimasena shone surrounded by kings of diverse countries

abundantly armed with various weapons. Next to him were those mighty

car-warriors Virata and Drupada; and next to them was Nila armed with

envenomed weapons. And next to Nila was the mighty car-warrior

Dhrishtaketu, surrounded by the Chedis, the Kasis, the Karushas, and the

Pauravas. And Dhrishtadyumna, and Sikhandin, with the Panchalas and the

Prabhadrakas, and supported by other troops, were stationed in the

middle, O Bharata, for battle. And thither also was king Yudhishthira the

just, surrounded by his elephant division. And next to him were Satyaki,

O king, and the five sons of Draupadi. And immediately next to them was

Iravan. And next to him were Bhimasena's son (Ghatotkacha) and those

mighty car-warriors, the Kekayas. And next, on the left horn (of that

array), was that best of men, viz., he who had for his protector,

Janardana--that protector of the whole Universe. It was thus that the

Pandavas formed their mighty counter-array for the destruction of thy

sons and of those who had sided with them. Then commenced the battle

between thy troops and those of the foe striking one another, and in

which cars and elephants mingled in the clash of combat. Large numbers of

elephants and crowds of cars were seen everywhere, O king, to rush

towards one another for purposes of slaughter. And the rattle of

innumerable cars rushing (to join the fray), or engaged separately raised

a loud uproar, mingling with the beat of drums. And the shouts of the

heroic combatants belonging to thy army and theirs, O Bharata, slaying

one another in that fierce encounter, reached the very heavens."

SECTION LVII

Sanjaya said, "After the ranks of thy army and theirs had been disposed

in battle-array, that mighty car-warrior, Dhananjaya, felling in that

conflict leaders of car-divisions with his arrows, caused a great

carnage, O Bharata, among the car-ranks. The Dhartarashtras, (thus)

slaughtered in battle by Pritha's son, like the Destroyer himself at the

end of the Yuga, still fought perseveringly with the Pandavas. Desirous.

of (winning) blazing glory and (bent upon) making death (the only ground

for) a cessation of the fight, with minds undirected to anything else,

they broke the Pandava ranks in many places and were also themselves

broken. Then both the Pandava and the Kaurava troops broke, changed

positions, and fled away. Nothing could be distinguished. An earthly dust

arose, shrouding the very sun. And nobody there could distinguish, either

the cardinal or the subsidiary directions. And everywhere the battle

raged, O king, the combatants being guided by the indications afforded by

colours, by watch-words, names and tribal distinctions. And the array of

the Kauravas, O king, could not be broken, duly protected as it was by

Bharadwaja's son, O sire.[371] And so the formidable array of the Pandava

also, protected by Savyasachin, and well-guarded by Bhima, could not be

broken. And the cars and elephants in close ranks, O king, of both the

armies, and other combatants, coming out of their respective arrays,

engaged in conflict. And in that fierce battle cavalry soldiers felled

cavalry soldiers, with polished swords of sharp edges and long lances.

And car-warriors, getting car-warriors (within reach) in that fierce

conflict, felled them with shafts decked with golden wings. And

elephant-riders, of thy side and theirs, felled large numbers of

elephant-riders in close ranks, with broad-headed shafts and arrows and

lances. And large bodies of infantry, inspired with wrath towards one

another, cheerfully felled combatants of their own class with short

arrows and battle-axes. And car-warriors, O king, getting elephant-riders

(within reach) in that conflict, felled them along with their elephants.

And elephant-riders similarly felled car-warriors. And, O bull of

Bharata's race, the cavalry soldier with his lance felled the car-warrior

in that conflict, and the car-warrior also felled the cavalry soldier.

And both the armies the foot-soldier, felled the car-warrior in the

combat, and the car-warrior felled the foot-soldiers, with sharp weapons.

And elephant-riders felled horse-riders, and horse-riders felled warriors

on the backs of elephants. And all this appeared exceedingly wonderful.

And here and there foot-soldiers, were felled by foremost of

elephant-riders, and elephant-riders were seen to be felled by the

former. And bands of foot-soldiers, by hundreds and thousands, were seen

to be felled by horse-riders and horse-riders by foot-soldiers. And

strewn with broken standards and bows and lances and housings of

elephants, and costly blankets and bearded darts, and maces, and clubs

furnished with spikes, and Kampanas, and darts, and variegated coats of

mail and Kunapas, and iron hooks, and polished scimitars, and shafts

furnished with golden wings, the field, O best of Bharata's race, shone

as if with floral wreaths. And the earth, miry with flesh and blood,

became impassable with the bodies of men and steeds and elephants slain

in that dreadful battle. And drenched with human blood, the earthy dust

disappeared. And the cardinal points, all around, became perfectly clear,

O Bharata. And innumerable headless trunks rose up all around indicating,

O Bharata, of the destruction of the world. And in that terrible and

awful battle, car-warriors were seen to run away in all directions. Then

Bhishma and Drona, and Jayadratha, the ruler of the Sindhus and

Purumitra, and Vikarna, and Sakuni the son of Suvala-these warriors

invincible in battle and possessed of leonine prowess-staying in battle

broke the ranks of the Pandavas. And so Bhimasena and the Rakshasa

Ghatotkacha, and Satyaki, and Chekitana, and the sons of Draupadi, O

Bharata, supported by all the kings (on their side), began to grind thy

troops and thy sons stationed in battle, like the gods grinding the

Danavas. And those bulls among Kshatriyas, striking one another in

battle, became terrible to behold and covered with blood shone like

Kinsukas. And the foremost warriors of both armies, vanquishing their

opponents, looked, O king, like the planetary luminaries in the

firmament. Then thy son Duryodhana, supported by a thousand cars, rushed

to battle with the Pandavas and the Rakshasa. And so all the Pandavas,

with a large body of combatants rushed in battle against those chastisers

of foes, the heroic Bhishma and Drona. And the diadem-decked (Arjuna)

also, excited with rage rushed against the foremost of kings. And

Arjuna's son (Abhimanyu), and Satyaki, both advanced against the forces

of Suvala's son. And then commenced once more a fearful battle, making

the hair to stand on end, between thine and the enemy's troops both

desirous of vanquishing each other."

SECTION LVIII

Sanjaya said, "Then those kings, excited with rage, beholding Phalguni in

battle, surrounded him on all sides with many thousands of cars. And

having, O Bharata surrounded him with multitudinous division of cars,

they shrouded him from all sides with many thousands of shafts. And

bright lances of sharp points, and maces, and clubs endued with spikes,

and bearded darts and battle-axes, and mallets and bludgeons they hurled

at Phalguni's car, excited with rage. And that shower of weapons

approaching (towards him) like a flight of locusts, Pritha's son checked

on all sides with his gold-decked arrows. And beholding there on that

occasion the superhuman lightness of hand that Vibhatsu possessed, the

gods, the Danavas, the Gandharvas, the Pisachas, the Uragas and the

Rakshasas eulogised Phalguni, O king, saying,--'Excellent, Excellent.'

And the heroic Gandharvas along with Suvala's son with a large force

surrounded Satyaki and Abhimanyu. Then the brave warriors led by Suvala's

son from anger, cut into pieces the excellent car of the Vrishni hero,

with weapons of diverse kinds. And in course of that fierce conflict,

Satyaki, abandoning that car of his, speedily mounted on Abhimanyu's car,

O chastiser of foes. And those two, mounted on the same car, then began

to speedily slaughter the army of Suvala's son with straight arrows of

sharp points. And Drona and Bhishma, steadily struggling in battle, began

to slaughter the division of king Yudhishthira the just, with sharp

shafts furnished with the feathers of the Kanka bird. Then the son of

Dharma and two other sons of Pandu by Madri, in the very sight of the

whole army, began to grind the division of Drona. And the battle that

took place there was fierce and awful, making the hair stand on end, like

the terrible battle that took place between the gods and the Asuras in

days of yore. And Bhimasena and Ghatotkacha, both achieved mighty feats.

Then Duryodhana, approaching, checked them both. And the prowess we then

beheld of Hidimva's son was exceedingly wonderful, insomuch that he

fought in battle, O Bharata, transcending his very father. And Bhimasena,

the son of Pandu, excited with wrath, pierced the vindictive Duryodhana

in the breast, with an arrow, smiling the while. Then king Duryodhana,

afflicted by the violence of that blow, sat down on the terrace of his

car and swooned away. And his charioteer then, beholding him senseless,

speedily bore him away, O king, from battle. And then the troops that

supported Duryodhana broke and fled. And thereupon Bhima, smiting that

Kuru army thus flying away in all directions, with sharp-pointed shafts,

pursued it behind. And Prishata's son (Dhrishtadyumna), that foremost of

warriors, and Pandu's son king Yudhishthira, the just, in the very sight,

O Bharata, of both Drona and Ganga's son, slew their army with sharp

shafts capable of slaying hostile forces. That host of thy son, thus

flying away in battle, those mighty car-warriors. Bhishma and Drona were

incapable of checking. For though attempted to be checked by Bhishma and

the high-souled Drona, that host fled away in the very sight of Drona and

Bhishma. And then when (those) thousand of car-warriors fled away in all

directions, Subhadra's son and that bull of Sini's race, both stationed

on the same car, began, O chastiser of foes, to slaughter the army of

Suvala's son of battle. And Sini's grandson and that bull of Kuru's race

looked resplendent like the sun and the moon when together in the

firmament after the last lunation of the dark fortnight has passed away.

And then Arjuna also, O king, excited with rage, showered arrows on thy

army like the clouds pouring rain in torrents. And the Kaurava army, thus

slaughtered in battle with the shafts of Partha, fled away, trembling in

grief and fear. And beholding the army flying away, the mighty Bhishma

and Drona, excited with rage and both desirous of Duryodhana's welfare

sought to cheek it. Then king Duryodhana himself, comforting the

combatants, checked that army, then flying away in all directions. And

thereupon all the mighty Kshatriya car-warriors stopped, each at the spot

where he saw thy son. And then others among the common soldiers,

beholding them stop, stopped of their own accord, O king, from shame and

desire of displaying their courage unto one another. And the impetuosity,

O king, of that army thus rallied to the fight resembled that of the

surging sea at the moment of the moon's rise. And king Duryodhana,

beholding that army of his rallied for the fight, quickly repaired to

Santanu's son Bhishma and said these words. 'O grandsire, listen to what

I say, O Bharata. When, O son of Kuru, thou art alive, and Drona, that

foremost of persons conversant with weapons, along with his son and with

all our other friends (is alive), and then that mighty bowman Kripa also

is alive, I do not regard it as at all creditable that my army should

thus fly away. I do not regard the Pandavas to be, by any means, a match

for thee or for Drona, in battle, or for Drona's son, or for Kripa.

Without doubt, O grandsire, the sons of Pandu are being favoured by thee,

inasmuch as thou forgivest, O hero, this slaughter of my army. Thou

shouldst have told me, O king, before this battle took place, that thou

wouldst not fight with the Pandavas. Hearing such words from thee, as

also from the preceptor, O Bharata, I would then have, with Karna,

reflected upon what course I should pursue. If I do not deserve to be

abandoned by you two in battle, then, O bulls among men, do ye fight

according to the measure of your prowess. Hearing these words, Bhishma,

laughing repeatedly, and turning up his eyes in wrath, said to thy son,

'Many a time, O king, have I said unto thee words worthy of thy

acceptance and fraught with thy good. The Pandavas are incapable of being

vanquished in battle by the very gods with Vasava amongst them. That,

however, which my aged self is capable of doing, I will do to the extent

of my power, O best of kings, in this battle. Witness it now with thy

kinsmen. Today, in the very sight of all, alone I shall check the sons of

Pandu at the head of their troops and with all their kinsfolk.' Thus

addressed by Bhishma, thy son, O king, filled with delight, caused

conches to be blown and drums to be beaten. And the Pandavas also, O

king, hearing that loud uproar, blew their conches, and caused their

drums and cymbals to be played upon."

SECTION LIX

Dhritarashtra said, "After that dreadful vow had been made in battle by

Bhishma enraged by the words of my son, what, O Sanjaya, did Bhishma do

unto the sons of Pandu or what did the Panchalas do unto the grandsire?

Tell it all unto me, O Sanjaya."

Sanjaya said, "After the forenoon of that day, O Bharata, had passed

away, and the sun in his westward course had passed a portion of his

path, and after the high-souled Pandavas had won the victory, thy sire

Devavrata, conversant with the distinction of all codes of morality,

rushed carried by the fleetest steeds, towards the army of the Pandavas,

protected by a large force and by all thy sons. Then, O Bharata, in

consequence of thy sinful policy, commenced a dreadful battle, making the

hair stand on end, between ourselves and the Pandavas. And the twang of

bows, the flapping of bowstrings against the leathern fences (casing the

hands of the bowman), mingling together, made a loud uproar resembling

that of splitting hills. Stay--Here I stand,--Know this one,--Turn

back,--Stand,--I wait for thee--Strike,--these were the words heard

everywhere. And the sound of falling coats of mail made of gold, of

crowns and diadems, and of standards resembled the sound of falling

stones on a stony ground. And heads, and arms decked with ornaments,

falling by hundreds and thousands upon the ground moved in convulsions.

And some brave combatants, with heads severed from their trunks,

continued to stand weapons in grasp or armed with drawn bow. And a

dreadful river of blood began to flow there, of impetuous current, miry

with flesh and blood, and with the bodies of (dead) elephants for its

(sub-aqueous) rocks. Flowing from the bodies of steeds, men, and

elephants, and delightful to vultures and jackals, it ran towards the

ocean represented by the next world. A battle such as that, O king, which

(then) took place between thy sons, O Bharata, and the Pandavas, was

never seen or heard before. And in consequence of the bodies of

combatants slain in that conflict, cars could not make their way. And the

field of battle in consequence of the bodies of slain elephants seemed to

be strewn over with blue crests of hills. And the field of battle, strewn

with variegated coats of mail and turbans, O sire, looked beautiful like

the firmament autumn. And some combatants were seen who, though severely

wounded, yet rushed cheerfully and proudly upon the foe in battle. And

many, fallen on the field of battle, cried aloud, saying--'O father, O

brother, O friend, O kinsman, O companion, O maternal uncle, do not

abandon me.'--And others cried aloud, saying,--'Come! Come thou here! Why

art thou frightened? Where dost thou go? I stand in battle, do not be

afraid.' And in that combat Bhishma, the son of Santanu, with bow

incessantly drawn to a circle, shot shafts of blazing points, resembling

snakes of virulent poison. And shooting continuous line of arrows in all

directions, that hero of rigid vows smote the Pandava car-warriors naming

each beforehand, O Bharata. And displaying his extreme lightness of

hands, and dancing (as it were) along the track of his car, he seemed, O

king, to be present everywhere like a circle of fire. And in consequence

of the lightness of his movements, the Pandavas in that battle, along

with the Srinjayas, beheld that hero, though really alone, as multiplied

a thousand-fold. And every one there regarded Bhishma as having

multiplied his self by illusion. Having seen him now on the east, the

next moment they saw him on the west. And so having seen him on the

north, the next moment they saw him on the south. And the son of Ganga

was thus seen fighting in that battle. And there was no one amongst the

Pandavas capable of even looking at him. What they all saw were only the

innumerable shafts shot from his bow. And heroic warriors, beholding him

achieve such feats in battle, and (thus) slaughtering their ranks,

uttered many lamentations. And, kings in thousands came in contact with

thy sire, thus coursing over the field in a superhuman way, and fell upon

that fire represented by the enraged Bhishma like flights of senseless

insects (upon a blazing fire) for their own destruction. Not a single

shaft of that light-handed warrior was futile, falling upon the bodies of

men, elephants, and steeds, in consequence of the numbers (opposed to

him). With a single straight shaft shot in that battle, he despatched a

single elephant like hill riven by the thunderbolt. Two or three

elephant-riders at a time, cased in mail and standing together, thy sire

pierced with one shaft of sharp point. Whoever approached Bhishma, that

tiger among men, in battle, seen for a moment was, next beheld to fall

down on the ground. And that vast host of king Yudhishthira the just,

thus slaughtered by Bhishma of incomparable prowess, gave way in a

thousand directions. And afflicted with that arrowy shower, the vast army

began to tremble in the very presence of Vasudeva and the high-souled

Partha. And although the heroic leaders of the Pandava army made great

efforts, yet they could not check the flight of (even) the great

car-warriors of their side afflicted with the shafts of Bhishma. The

prowess, in consequence of which that vast army was routed, was equal to

that of the chief of the gods himself. And that army was so completely

routed, O great king, that no two persons could be seen together. And

cars and elephants and steeds were pierced all over, and standards and

shafts of cars were strewn over the field. And the army of the sons of

Pandu uttered cries of oh and alas, and became deprived of senses. And

the sire struck the son and the son struck the sire; and friend

challenged the dearest of friends to battle as if under the influence of

fate. And others amongst the combatants of Pandu's son were seen, O

Bharata, to run away, throwing aside their coats of mail, and with

dishevelled hair. And the army of the sons of Pandu, indulging in loud

wails, including the very leaders of their best of car-warriors, was seen

to be as confounded as a very herd of kine. The delighter of the Yadavas

then, beholding that army thus routed, said unto Partha, stopping that

best of cars (which he guided), these words, 'The hour is now come, O

Partha, which was desired by thee. Strike Bhishma, O tiger among men,

else, thou wilt lose the senses. O hero, formerly, in the conclave of

kings, thou hadst said,--'I will slay all the warriors of Dhritarashtra's

sons, headed by Bhishma and Drona--all in fact, who will fight with me in

battle'. O son of Kunti, O chastiser of foes, make those words of thine

true. Behold, O Vibhatsu, this army of thine is being routed on all

sides. Behold, the kings in Yudhishthira's host are all flying away,

seeing Bhishma in battle, who looketh like the Destroyer himself with

wide-open mouth. Afflicted with fear, they are making themselves scarce

like the weaker animals at sight of the lion. Thus addressed, Dhananjaya

replied unto Vasudeva, saying, 'Plunging through this sea of the hostile

host, urge on the steeds to where Bhishma is. I will throw down that

invincible warrior, the reverend Kuru grandsire'. Then Madhava urged

those steeds of silvery hue to where, O king, the car of Bhishma was,

that car which, like the very sun, was incapable of being gazed at. And

beholding the mighty-armed Partha thus rushing to an encounter with

Bhishma, the mighty army of Yudhisthira rallied for battle. Then Bhishma,

that foremost of warriors amongst the Kurus, repeatedly roaring like a

lion, quickly covered Dhananjaya's car with an arrowy shower. In a moment

that car of his, with standard and charioteer, became invisible, shrouded

with that arrowy downpour. Vasudeva, however, endued with great might

fearlessly and summoning all his patience, began to guide those steeds

mangled by Bhishma's shafts. Then Partha, taking up his celestial bow

whose twang resembled the roar of the clouds, caused Bhishma's bow to

drop down, cutting it off with his keen shafts. The Kuru warrior, thy

sire, seeing his bow cut off, took up another and stringed it within the

twinkling of the eye. And he stretched that bow whose twang resembled the

roar of the clouds, with his two hands. But Arjuna, excited with wrath,

cut off that bow also of his. Then the son of Santanu applauded that

lightness of hand (displayed by Arjuna), saying--Excellent, O Partha, O

thou of mighty arms, excellent, O son of Pandu. O Dhananjaya, such a

mighty feat is, indeed, worthy of thee. I have been pleased with thee.

Fight hard with  me, O son. And having applauded Partha thus, and taking

up another large bow, that hero shot his shafts at Partha's car. And

Vasudeva then displayed his great skill in the guiding of chariot, for he

baffled those shafts of his, by guiding the car in quick circles. Then, O

sire, Bhishma with great strength pierced both Vasudeva and Dhananjaya

with keen shafts all over their bodies. And mangled by those shafts of

Bhishma, those two tigers among men looked like two roaring bulls with

the scratches of horns on their bodies. And once again, excited with

rage, Bhishma covered the two Krishnas on all sides with shafts in

hundreds and thousands. And with those keen shafts of his, the enraged

Bhishma caused him of Vrishni's race to shiver. And laughing loudly he

also made Krishna to wonder. Then the mighty-armed Krishna, beholding the

prowess of Bhishma in battle as also the mildness with which Arjuna

fought, and seeing that Bhishma was creating incessant showers of arrows

in that conflict and looked like the all-consuming Sun himself in the

midst of the two armies, and marking besides, that that hero was slaying

the foremost of combatants in Yudhishthira's host and causing a havoc in

that army as if the hour of dissolution had come,--the adorable Kesava,

that slayer of hosts, endued with immeasurable soul--unable to bear what

he saw, thought that Yudhishthira's army could not survive that

slaughter.--In a single day Bhishma can slaughter all the Daityas and the

Danavas. With how much ease then can he slay in battle the sons of Pandu

with all their troops and followers. The vast army of the illustrious son

of Pandu is again flying away. And the Kauravas also beholding the

Somakas routed, are rushing to battle cheerfully, gladdening the

grandsire. Accoutred in mail, even I will stay Bhishma to-day for the

sake of the Pandavas. This burthen of the high-souled Pandavas even I

will lighten. As regards Arjuna, though struck in battle with keen

shafts, he knoweth not what he should do, from respect for Bhishma,--And

while Krishna was reflecting thus the grandsire, excited with wrath, once

again shot his shafts at Partha's car. And in consequence of very great

number of those arrows all the points of the compass became entirely

shrouded. And neither the welkin nor the quarters nor the earth nor the

sun himself of brilliant rays, could be seen. And the winds that blew

seemed to be mixed with smoke, and all the points of the compass seemed

to be agitated. And Drona, and Vikarna, and Jayadratha, and Bhurisrava,

and Kritavarman, and Kripa, and Srutayush and the ruler of the Amvashtas

and Vinda and Anuvinda, Sudakshina and the westerners, and the diverse

tribes of the Sauviras, the Vasatis, and the Kshudrakas, and the Malavas,

all these, at the command of the royal son of Santanu, quickly approached

Kiritin for battle. And the grandson of Sini saw that Kiritin was

surrounded by many hundreds of horse, and infantry, and cars, and mighty

elephants. And beholding both Vasudeva and Arjuna thus encompassed by

infantry and elephants and horses and cars, on all sides, that foremost

of all bearers of arms, viz., the chief of the Sinis, quickly proceeded

to that spot. And that foremost of bowmen, the chief of the Sinis,

quickly rushing at those troops, came to Arjuna's side like Vishnu coming

to the aid of the slayer of Vritra. And that foremost warrior of Sini's

race cheerfully said unto Yudhishthira's host all the combatants of which

had been frightened by Bhishma and whose elephants, steeds, cars, and

numberless standards had been mangled and broken into pieces, and which

was flying away from the field, these words, 'Ye Kshatriyas, where do ye

go? This is not the duty of the righteous as hath been declared by the

ancients. Ye foremost of heroes, do not violate your pledges. Observe

your own duties as heroes'. Beholding that those foremost of kings were

flying together from the field of battle, and marking the mildness with

which Partha fought, and beholding also that Bhishma was exerting himself

very powerfully in battle, and that the Kurus were rushing from all

sides, the younger brother of Vasava, the high-souled protector of all

the Dasarhas, unable to bear it all, addressed the renowned grandson of

Sini, and applauding him, said,--'O hero of Sini's race, they that are

retreating, are, indeed, retreating. They that are yet staying, O thou of

the Satwata race, let them also go away. Behold, I will soon throw

Bhishma down from his car, and Drona also in battle, with all their

followers. There is none in the Kuru host, O thou of the Satwata race,

who is able to escape my angry self. Therefore, taking up my fierce

discus, I will slay Bhishma of high vows. And slaying in battle those two

foremost of car-warriors, viz., Bhishma along with his followers and

Drona also, O grandson of Sini, I will gladden Dhananjaya, and the king,

and Bhima, and the twin Aswins. And slaying all the sons of Dhritarashtra

and all those foremost of kings who have embraced their side, I will

joyfully furnish king Ajatasatru with a kingdom today.' Saying this,

Vasudeva's son, abandoning (the reins of) the steeds, jumped down from

the car, whirling with his (right) arm his discus of beautiful nave with

edge sharp as a razor, effulgent as the sun and possessed of force equal

to that of a thousand bolts of heaven. And making the earth tremble under

his tread, the high-souled Krishna rushed impetuously towards Bhishma.

And that grinder of foes, the younger brother of the chief of the gods,

excited with wrath, rushed towards Bhishma staying in the midst of his

troops, like a lion from desire of slaying upon a prince of elephants

blinded with fury and staying proudly for the attack. And the end of his

yellow garments waving in the air looked like a cloud charged with

lightning in the sky. And that lotus of a discus called Sudarsana, having

for its stalk the beautiful arm of Saurin, looked as beautiful as the

primeval lotus, bright as the morning sun, which sprung from the navel of

Narayana. And Krishna's wrath was the morning sun that caused that lotus

to blow. And the beautiful leaves of that lotus were as sharp as the edge

of a razor. And Krishna's body was the beautiful lake, and his (right)

arm the stalk springing therefrom, upon which that lotus shone. And

beholding the younger brother of Mahendra, excited with wrath and roaring

loudly and armed with that discus, all creatures set out a loud wail,

thinking that the destruction of the Kurus was at hand. And armed with

his discus Vasudeva looked like the Samvarta fire that appears at the end

of the Yuga for consuming the world. And the preceptor of the universe

blazed up like a fierce comet risen for consuming all creatures. And

beholding that foremost of bipeds, that divine personage, advancing armed

with the discus, Santanu's son stationed on his car, bow and arrow in

hand, fearlessly said, 'Come, Come, O Lord of the gods, O thou that hast

the universe for thy abode. I bow to thee, O thou that art armed with

mace, sword and Saranga. O lord of the universe, forcibly throw me down

from this excellent car, O thou that art the refuge of all creatures in

this battle. Slain here by thee, O Krishna, great will be my good fortune

both in this world and the next. Great is the respect thou payest me, O

Lord of the Vrishnis and the Andhakas. My dignity will be celebrated in

the three worlds.' Hearing these words of Santanu's son, Krishna rushing

impetuously towards him said, 'Thou art the root of this great slaughter

on earth. Thou wilt behold Duryodhana slain to-day. A wise minister who

treadeth in the path of righteousness should restrain a king that is

addicted to the evil of gambling. That wretch again of his race who

transgresseth duty should be abandoned as one whose intelligence hath

been misdirected by destiny.--The royal Bhishma, hearing these words,

replied unto the chief of the Yadus, saying,--Destiny is all powerful.

The Yadus, for their benefit, had abandoned Kansa. I said this to the

king (Dhritarashtra) but he minded it not. The listener that hath no

benefit to receive becometh, for (his own) misery, of perverted

understanding through (the influence of destiny).' Meanwhile, jumping

down from his car, Partha, himself of massive and long arms, quickly ran

on foot after that chief of Yadu's race possessed of massive and long

arms, and seized him by his two hands. That first of all gods devoted in

self, Krishna, was excited with rage. And therefore, though thus seized,

Vishnu forcibly dragged Jishnu after him, like a tempest bearing away a

single tree. The high-souled Partha, however, seizing them with great

force his legs as he was proceeding at a quick pace towards Bhishma,

succeeded, O king, in stopping him with difficulty at the tenth step. And

when Krishna stopped, decked as he was with a beautiful garland of gold,

cheerfully bowed down to him and said, 'Quell this wrath of thine. Thou

art the refuge of the Pandavas, O Kesava. I swear, O Kesava, by my sons

and uterine brothers that I will not withdraw from the acts to which I

have pledged myself. O younger brother of Indra, at thy command I will

certainly annihilate the Kurus.' Hearing that promise and oath of his,

Janardana became gratified. And ever engaged as he was in doing what was

agreeable to Arjuna--that best of the Kurus.--he once more, discus on

arm, mounted on his car. And that slayer of foes once more took up those

reins (that he had abandoned), and taking up his conch called

Panchajanya, Saurin filled all the points of the compass and the welkin

with its blare. And thereupon beholding Krishna decked with necklace and

Angada and ear-rings, with curved eye-lashes smeared with dust, and with

teeth of perfect whiteness, once more take up his conch the Kuru heroes

uttered a loud cry. And the sound of cymbals and drums and kettle-drums,

and the rattle of car-wheels and the noise of smaller drums, mingling

with those leonine shouts, set forth from all the ranks of the Kurus,

became a fierce uproar. And the twang of Partha's Gandiva, resembling the

roll of the thunder, filled the welkin and all the quarters. And shot

from the bow of Pandu's son, bright and blazing shafts proceeded in all

directions. Then the Kuru king, with a large force, and with Bhishma and

Bhurisravas also, arrow in hand, and resembling a comet risen for

consuming a constellation, rushed against him. And Bhurisravas hurled at

Arjuna seven javelins furnished with wings of gold, and Duryodhana a

lance of fierce impetuosity, and Salya a mace, and Santanu's son a dart.

Thereupon, Arjuna, baffling with seven shafts the seven javelins, fleet

as arrows, shot by Bhurisravas, cut off with another keen-edged shaft the

lance hurled from Duryodhana's arm. And the blazing dart coming towards

him--effulgent as lightning--hurled by Santanu's son, and the mace hurled

from the arm of the ruler of the Madras, that hero cut off with two

(other) shafts. Then drawing with his two hands and with great force his

beautiful bow Gandiva of immeasurable energy, he invoked with proper

mantras the highly wonderful and terrible Mahendra weapon and caused it

to appear in the welkin. And with that mighty weapon producing profuse

showers of arrows endued with the effulgence of the blazing fire, that

high-souled and mighty bowman, decked with diadem and garland of gold,

checked the entire Kaurava host. And those shafts from Partha's bow,

cutting off the arms, bows, standard-tops, and cars, penetrated into the

bodies of the kings and of the huge elephants and steeds of the foe. And

filling the cardinal and the subsidiary directions with those sharp and

terrible shafts of his, Pritha's son decked with diadem and garland of

gold, agitated the hearts of his foes by means of the twang of Gandiva.

And in that awful passage at arms, the blare of conches and beat of drums

and the deep rattle of cars were all silenced by the twang of Gandiva.

And ascertaining that twang to be of Gandiva, king Virata and other

heroes among men, and the brave Drupada, the king of the Panchalas, all

proceeded to that spot with undepressed hearts. And all thy combatants

stood, struck with fear, each at the spot where he heard that twang of

Gandiva. And none amongst them ventured to proceed to that place whence

that sound was heard. And in that awful slaughter of kings, heroic

combatants were slain and car-warriors with those that guided their cars.

And elephants with resplendent housings of gold and gorgeous standards

(on their backs), afflicted with broad-headed shafts failing upon them,

suddenly fell down, deprived of life and their bodies mangled by Kiritin.

And forcibly struck by Partha with his winged arrows of great impetuosity

and broad-headed shafts of keen-edge and points, the standards of

innumerable kings stationed at the heads of their yantras and Indrajalas

were cut off.[372] And bands of infantry and car-warriors, in that

battle, and steeds and elephants, fell fast on the field, their limbs

paralysed, or themselves speedily deprived of life, affected by

Dhananjaya with those shafts. And, O king, many were the warriors who in

that terrible conflict had their coats of mail and bodies cut through by

that mighty weapon called after the name of Indra. And with those

terrible and sharp shafts of his, Kiritin caused an awful river to run on

the field of battle, having for its waters the blood flowing from the

mangled bodies of the combatants and having for its froth their fat. And

its current was broad and ran fiercely. And the bodies of elephants and

steeds despatched to the other world formed its banks. And its mire

consisted of the entrails, the marrow, and the flesh of human beings, and

prodigious Rakshasas formed the (tall) trees (standing on its banks). And

the crowns of human heads in profusion, covered with hair, formed its

(floating) mess, and heaps of human bodies, forming its sandbanks, caused

the current to flow in a thousand directions. And the coats of mail

strewn all over formed its hard pebbles. And its banks were infested by

large number of jackals and wolves and cranes and vultures and crowds of

Rakshasas, and packs of hyenas. And they that were alive beheld that

terrible river of current consisting of fat, marrow, and blood, caused by

the arrowy showers of Arjuna--that embodiment of (man's) cruelty--to look

like the great Vaitarani.[373] And beholding the foremost warriors of

that army of the Kurus thus slain by Phalguni, the Chedis, the Panchalas,

the Kurushas, the Matsyas, and all the combatants of the Pandava side,

those foremost of men, elated with victory, together set up a loud shout

for frightening the Kaurava warriors. And they uttered that cry

indicative of victory, beholding the foremost combatants of the (Kuru)

army, the very troops protected by mighty leaders of divisions, thus

slain by Kiritin, that terror of foes, who frightened them like a lion

frightening herds of smaller animals. And then the bearer of Gandiva

himself, and Janardana both filled with delight, uttered loud roars. And

the Kurus, with Bhishma, and Drona and Duryodhana and Valhika,

exceedingly mangled by the weapons (of Arjuna), beholding the sun

withdraw his rays, and seeing also that awful and irresistible weapon

called after the name of Indra spread out and causing (as it were) the

end of the Yuga to appear, withdraw their forces for the nightly rest.

And that foremost of men, Dhananjaya also, having achieved a great feat

and won great renown by crushing his foes, and beholding the sun assume a

red hue and the evening twilight to set in, and having completed his

work, retired with his uterine brothers to the camp for nightly rest.

Then when darkness was about to set in, there arose among the Kuru troops

a great and terrible uproar. And all said, 'In today's battle Arjuna hath

slain ten thousand car-warriors, and full seven hundred elephants. And

all the westerners, and the diverse tribes of the Sauviras, and the

Kshudrakas and the Malavas, have all been slain. The feat achieved by

Dhananjaya is a mighty one. None else is competent to achieve it.

Srutayush, the ruler of the Amvashtas, and Durmarshana, and Chitrasena,

and Drona, and Kripa, and the ruler of the Sindhus, and Valhika, and

Bhurisravas, and Salya, and Sala, O king, and other warriors by hundreds

united together, along with Bhishma himself, have on battle, by the

prowess of his own arms, been vanquished today by the angry son of

Pritha, viz., Kiritin, that one mighty car-warrior in the world.' Talking

thus, O Bharata, all the warriors of thy side went to their tents from

the field of battle. And all the combatants of the Kuru army frightened

by Kiritin, then entered their tents illumined by thousands of torches,

and beautified by innumerable lamps.

SECTION LX

Sanjaya said,--"When the night passed away, O Bharata, the high-souled

Bhishma, with wrath engendered, supported by a large force, and stationed

at the head of the Bharata army, proceeded against the foe. And Drona and

Duryodhana and Valhika, and also Durmarshana and Chitrasena, the mighty

Jayadratha, and other royal warriors, supported by large divisions

accompanied, surrounding him all sides. And surrounded by those great and

mighty car-warriors endued with great prowess and energy, O king, he

shone, O best of monarchs, in the midst of those foremost of royal

warriors, like the chief of the celestials in the midst of the gods. And

the magnificent standards on the backs of the elephants stationed in

front of those ranks, of diverse colours, viz., red, yellow, black and

brown, waving in the air, looked exceedingly beautiful. And that army

with the royal son of Santanu and other mighty car-warriors and with

elephants and steeds, looked resplendent like a mass of clouds charged

with lightning, or like the firmament, in the season of rains, with

gathering clouds.[374] And then the fierce army of the Kurus, bent on

battle and protected by Santanu's son, rushed impetuously towards Arjuna

like the fierce current of the ocean-going Ganga.[375] Pervaded by

diverse kinds of forces possessed of great strength, and having in its

wings elephants, steeds, infantry, and cars in profusion, that array the

high-souled (Arjuna) having the prince of apes on his banner beheld from

a distance to resemble a mighty mass of clouds.[376] That high-souled

hero, that bull among men, upon his car furnished with tall standard and

unto which were yoked white steeds, at the head of his (own) division and

surrounded by a mighty force, proceeded against the whole hostile army.

And all the Kauravas with thy sons, beholding that ape-bannered (warrior)

with his excellent standard and handsome car-shaft wrapped (in costly

cover), accompanied by that bull of Yadu's race, his charioteer in

battle, were filled with dismay. And thy army beheld that best of arrays,

which was protected by that mighty car-warrior of the world, viz.,

Kiritin, with weapons upraised to have at each of its corners four

thousand elephants. Like the array which was formed on the day before by

that best of Kurus viz., king Yudhishthira the just, and like of which

had never been seen or heard before by human beings, was this one of

today (that the Pandavas formed). Then on the field of battle thousand of

drums were loudly beaten, and there arose from all the divisions the loud

blare of conches and the notes of trumpets and many leonine shouts. Then

(innumerable) bows of loud twang, stretched by heroic warriors with shaft

fixed on the bowstrings, and the blare of conches, silenced that uproar

of drums and cymbals. And the entire welkin filled with that blare of

conches was diffused with an earthly dust that made it wonderful to

behold. And with that dust the sky looked as if a vast canopy were spread

overhead. And beholding that canopy the brave warriors all rushed

impetuously (to battle). And car-warriors, struck by car-warriors, were

overthrown with charioteers, steeds, cars, and standards. And elephants,

struck by elephants, fell down, and foot-soldiers struck by

foot-soldiers. And rushing horsemen, struck down by rushing horsemen with

lances and swords, fell down with frightful countenances. And all this

seemed exceedingly wonderful. And excellent shields decked with golden

stars and possessed of solar effulgence, broken by (strokes of)

battle-axes, lances and swords dropped on the field.[377] And many

car-warriors mangled and bruised by the tusks and the strong trunks of

elephants, fell down with their charioteers. And many bulls among

car-warriors struck by bulls among car-warriors with their shafts, fell

down on the ground. And many persons hearing the wails of horsemen and

foot-soldiers struck with the tusks and other limbs of elephants or

crushed by the impetus of those huge creatures rushing in close ranks,

fell down on the field of battle.[378]

"Then when cavalry and foot-soldiers were falling fast, and elephants and

steeds and cars were flying away in fear, Bhishma, surrounded by many

mighty car-warriors, obtained sight of him who had the prince of apes on

his standard. And the palmyra-bannered warrior, viz. the son of Santanu,

having five palmyras on his standard, then rushed against the

diadem-decked (Arjuna) whose car, in consequence of the fleetness of the

excellent steeds attached to it was endued with wonderful energy and

which blazed like the very lightning in consequence of the energy of his

mighty weapons. And so against that son of Indra who was like unto Indra

himself, rushed many (other) warriors headed by Drona and Kripa and Salya

and Vivinsati and Duryodhana and also Somadatta's son, O king. Then the

heroic Abhimanyu, the son of Arjuna, conversant with all weapons and

cased in a handsome and golden coat of mail, rushing out of the ranks,

quickly proceeded against all those warriors. And that son of Krishna of

feats incapable of being borne, baffling the mighty weapons of all those

warriors of great strength, looked resplendent like the adorable Agni

himself, on the sacrificial altar, of blazing flames, invoked with high

mantras. Then Bhishma of mighty energy, creating in that battle a very

river whose waters were the blood of foes, and quickly avoiding

Subhadra's son, encountered that mighty car-warrior, viz., Partha

himself. Then Arjuna decked with diadem and garlands with his Gandiva of

wonderful mien and twang loud as the roar of the thunder, shooting

showers of arrows, baffled that shower of mighty weapons (shot by

Bhishma). And that high-souled warrior having the prince of apes on his

banner, of feats incapable of being borne, then poured in return upon

Bhishma, that best of all wielders of bows a shower of sharp-edged arrows

and polished shafts of broad heads. And so thy troops also beheld that

shower of mighty weapons shot by him who had the prince of apes on his

banner, opposed and dispersed by Bhishma like the maker of day dispelling

(the gloom of night). And the Kurus and the Srinjayas, and all the people

there, beheld that single combat between those two foremost of men, viz.,

Bhishma and Dhananjaya, proceeding thus steadily and thus distinguished

by the terrible twang of the bows of both."

SECTION LXI

Sanjaya said, "And Drona's son, and Bhurisravas, and Chitrasena, O sire,

and the son of Samyamani also, all fought with Subhadra's son. And while

fighting alone with five tigers among men, people beheld him possessed of

exceeding energy, like a young lion fighting with five elephants. And no

one among them equalled Krishna's son in sureness of aim, in bravery, in

prowess, in lightness of hand or in knowledge of weapons. And beholding

his son, that chastiser of foes thus struggling and displaying his

prowess in battle, Partha set up a leonine roar. And seeing thy grandson,

O king, thus afflicting thy host, thy warriors, O monarch, surrounded him

on all sides. Then that smiter of foes, the son of Subhadra, depending

upon his prowess and might, advanced with undepressed heart against the

Dhartarashtra host. And while battling with the foe in that conflict, his

mighty bow endued with the effulgence of the sun, was seen by all to be

incessantly stretched for striking. And piercing the son of Drona with

one shaft, and Salya with five, he overthrew the standard of Samyamani's

son with eight shafts. And with another sharp-edged arrow he cut off the

mighty dart of golden staff, resembling a snake, that was hurled at him

by Somadatta's son. And the heir of Arjuna, baffling in the very sight of

Salya, his hundreds of terrible shafts, slew his four steeds. Thereupon

Bhurisravas, and Salya, and Drona's son and Samyamani, and Sala struck

with the fear at the strength of arms displayed by Krishna's son could

not stay before him. Then, O great king, the Trigartas and the Madras,

with the Kekayas, numbering five and twenty thousand urged by thy son,

all of whom were foremost of men accomplished in the science of arms and

who were incapable of defeat by foes in battle, surrounded Kiritin with

his son for slaying them both. Then, O king, that vanquisher of foes, the

commander of the Pandava army, the prince of the Panchalas, beheld the

cars of the father and the son (thus) surrounded (by the foe). Supported

by many thousands of elephants and cars, and by hundred thousands of

cavalry and infantry, and stretching his bow in great wrath he advanced

against that division of the Madras and the Kekayas, O chastiser of foes,

leading his troops with him. And that division (of the Pandava army),

protected by that renowned and firm bowman, and consisting of cars,

elephants, and cavalry, looked resplendent as it advanced for the

encounter. And while proceeding towards Arjuna, that perpetuator of

Panchala's race struck Saradwat's son on his shoulder-joint with three

arrows. And piercing the Madrakas then with ten sharp shafts, he speedily

slew the protector of Kritavarman's rear. And that chastiser of foes

then, with a shaft of broad head, slew Damana, the heir of the

high-souled Paurava. Then the son of Samyamani pierced the Panchala

prince incapable of defeat in the battle with ten shafts, and his

charioteer also with ten shafts. Then that mighty bowman, (thus) severely

pierced, licked with his tongue the corners of his mouth, and cut off his

enemy's bow with a broad-headed shaft of excessive sharpness. And soon

the prince of Panchala afflicted his foe with five and twenty arrows, and

then slew his steeds, O king, and then both the protectors of his wings.

Then, O bull of Bharata's race, Samyamani's son, standing on that car

whose steeds were slain, looked at the son of the renowned king of the

Panchalas. Then taking up a terrible scimitar of the best kind, made of

steel, Samyamani's son walking on foot, approached Drupada's son staying

on his car. And the Pandavas, soldiers and Dhrishtadyumna also of

Prishata's race beheld him coming like a wave and resembling a snake

fallen from the skies. And he whirled his sword and looked like the sun

and advanced with the tread of an infuriate elephant. The prince of

Panchala then, excited with rage, quickly taking up a mace, smashed the

head of Samyamani's son thus advancing towards him, sharp-edged scimitar

in grasp and shield in hand, as soon as the latter, having crossed the

shooting distance, was near enough to his adversary's car. And then, O

king, while falling down deprived of life, his blazing scimitar and

shield, loosened from his grasp, fell down with his body on the ground.

And the high-souled son of the Panchala king, of terrible prowess, having

slain his foe with his mace, won great renown. And when that prince, that

mighty car-warrior and great bowman, was (thus) slain, loud cries of oh

and alas arose among thy troops, O sire. Then Samyamani, excited with

rage upon beholding his own son slain, impetuously rushed towards the

prince of Panchala who was incapable of defeat in battle. And all the

kings of both the Kuru and the Pandava armies beheld those two princes

and foremost of car-warriors engaged in battle. Then that slayer of

hostile heroes Samyamani, excited with wrath, struck Prishata's son with

three shafts like (the conductor of an elephant striking) a mighty

elephant with hooks. And so Salya also, that ornament of assemblies,

excited with wrath, struck the heroic son of Prishata on his breast. And

then commenced (another) battle (there)."

SECTION LXII

Dhritarashtra said,--"I regard destiny to be superior to exertion, O

Sanjaya, inasmuch as the army of my son is continually slaughtered by the

army of the Pandavas. Thou always speakest, O suta, of my troops as being

slaughtered, and thou always speakest of the Pandavas as both unslain and

cheerful. Indeed, O Sanjaya, thou speakest of mine as deprived of

manliness, felled and falling, and slaughtered, although they are

battling to the best of their powers and striving hard for victory. Thou

always speakest to me of the Pandavas as obtaining victory and mine as

becoming weaker and weaker. O child, I am incessantly hearing of

countless cause of unbearable and poignant grief on account of

Duryodhana's doing. I do not see, O Sanjaya, the means by which the

Pandavas, may be weakened and sons of mine may obtain the victory in

battle.

Sanjaya said, "This mighty evil hath proceeded from thee, O king. Listen

now with patience to the great slaughter of men, elephants, steeds and

car-warriors. Dhrishtadyumna, afflicted by Salya with nine shafts,

afflicted in return the ruler of Madras with many shafts made of steel.

And then we beheld the prowess of Prishata's son to be highly wonderful

inasmuch as he speedily checked Salya that ornament of assemblies. The

battle between them lasted for only a short space of time. While angrily

engaged in combat, none beheld even a moment's rest taken by any of them.

Then, O king, Salya in that battle cut off Dhrishtadyumna's bow with a

broad-headed shaft of sharp edge and excellent temper. And he also

covered him, O Bharata, with a shower of arrows like rain charged clouds

pouring their drops on the mountain breast during the season of rains.

And while Dhrishtadyumna was being thus afflicted, Abhimanyu, excited

with wrath, rushed impetuously towards the car of the ruler of the

Madras. Then the wrathful son of Krishna, of immeasurable soul, obtaining

the car of the ruler of the Madras (within shooting distance), pierced

Artayani with three sharp shafts.[379] Then the warriors of thy army, O

king, desirous of opposing the son of Arjuna in battle, speedily

surrounded the car of the ruler of Madras. And Duryodhana, and Vikarna,

and Dussasana, and Vivinsati and Durmarshana, and Dussala, and

Chitrasena, and Durmukha, and Satyabrata, blessed be thou, and Purumitra,

O Bharata,--these, protecting the car of the ruler of the Madras,

stationed themselves there. Then Bhimasena, excited with wrath, and

Dhrishtadyumna. of Prishata's race, and the five sons of Draupadi, and

Abhimanyu, and the twin sons of Madri and Pandu,--these ten opposed those

ten warriors of the Dhritarashtra army shooting, O king, diverse kinds of

weapons. And they approached and encountered one another in battle

desirous of slaying one another, in consequence, O king, of thy wicked

policy. And when those ten car-warriors, excited with wrath, engaged with

the ten others in that awful battle, the other car-warriors of both thy

army and of the foe all stood as spectators. And those mighty

car-warriors, shooting diverse kinds of weapons and roaring at one

another, smote one another fiercely. With wrath engendered in their

breasts, desirous of slaying one another, they uttered fierce shouts,

challenging one another. And jealous of one another, O king, those

kinsfolk united together, encountered one another wrathfully, shooting

mighty weapons. And wonderful to say, Duryodhana, excited with rage,

pierced Dhrishtadyumna in that battle with four sharp shafts. And

Durmarshana pierced him with twenty, and Chitrasena with five, and

Durmukha with nine, and Dussaha with seven, and Vivinsati with five, and

Dussasana with three shafts. Then, O great king, that scorcher of foes,

viz., Prishata's son, pierced each of them in return with five and twenty

shafts, displaying his lightness of hand. And Abhimanyu, O Bharata,

pierced Satyavrata and Purumitra each with ten shafts. Then the son of

Madri, those delighters of their mother, covered their uncle with showers

of sharp arrows. And all this seemed wonderful. Then, O monarch, Salya

covered his nephews, those two foremost of car-warriors desirous of

counteracting their uncle's feats, with arrows, but the sons of Madri

wavered not. Then the mighty Bhimasena, the son of Pandu, beholding

Duryodhana and desirous of ending the strife, took up his mace. And

beholding the mighty-armed Bhimasena with upraised mace and looking like

the crested Kailasa mount, thy sons fled away in terror. Duryodhana,

however, excited with wrath, urged the Magadha division consisting of ten

thousand elephants of great activity. Accompanied by that elephant

division and placing the ruler of Magadha before him, king Duryodhana

advanced towards Bhimasena. Beholding that elephant division advancing

towards him, Vrikodara, mace in hand, jumped down from his car, uttering

a loud roar like that of a lion. And armed with that mighty mace which

was endued with great weight and strength of adamant, he rushed towards

that elephant division, like the Destroyer himself with wide open mouth.

And the mighty-armed Bhimasena endued with great strength, slaying

elephants with his mace, wandered over the field, like the slayer of

Vritra among the Danava host. And with the loud shouts of the roaring

Bhima, shouts that made the mind and the heart to tremble with fear, the

elephants, crouching close, lost all power of motion. Then the sons of

Draupadi, and that mighty car-warrior, the son of Subhadra, and Nakula

and Sahadeva, and Dhrishtadyumna of Prishata's race, protecting Bhima's

rear, rushed behind him, checking all by scattering their arrowy showers

like the very clouds pouring rain on the mountain breast. And those

Pandava warriors struck off the heads of their foes battling from the

backs of elephants, with well-tempered and keen-edged shafts of diverse

forms.[380] And the heads (of elephant-riders), and arms decked with

ornaments, and hands with iron-hooks in grasp, falling fast, resembled a

stony shower. And the headless trunk of elephant-riders on the necks of

the beasts they rode, looked like headless trees on mountain summits. And

we beheld mighty elephants felled and falling, slain by Dhrishtadyumna,

the high-souled son of Prishata. Then the ruler of the Magadhas, in that

battle, urged his elephant resembling Airavata himself, towards the car

of Subhadra's son. Beholding that mighty elephant advancing towards him,

that slayer of hostile heroes, the brave son of Subhadra, slew it with a

single shaft. And when the ruler of the Magadhas was thus deprived of his

elephant, that conqueror of hostile cities viz., the son of Krishna, then

struck off that king's head with a broad-headed shaft with silver wings.

And Bhimasena, the son of Pandu, having penetrated that elephant

division, began to wander over the field, crushing those beasts around

him like Indra himself crushing the mountains. And we beheld elephants

slain in that battle by Bhimasena, each with only one stroke (of his

mace), like hills riven by thunder. And many elephants, huge as hills,

were slain there, having their tusks broken or temples, or bones, or

backs, or frontal globes. And others, O king, deprived of life, lay there

with foaming mouths. And many mighty elephants, with frontal globes

completely smashed, vomited large quantities of blood. And some, from

fear, laid themselves down on the ground like (so many) hillocks. And

smeared with the fat and blood (of elephants) and almost bathed in their

marrow, Bhima wandered over the field like the Destroyer himself, club in

hand. And Vrikodara, whirling that mace of his which was wet with the

blood of elephants, became terrible and awful to behold, like the wielder

of Pinaka armed with Pinaka.[381] And those huge tuskers, while (thus)

crushed by the angry Bhima, suddenly fled away, afflicted, crushing thy

own ranks. And these mighty bowmen and car-warriors, headed by Subhadra's

son (all the while) protected that battling hero whirling his gory

mace[382] wet with the blood of elephants, like the celestials protecting

the wielder of the thunder-bolt. Of terrible soul, Bhimasena then looked

like the Destroyer. himself. Indeed, O Bharata, putting forth his

strength on all sides, mace in arms, we beheld Bhimasena then to resemble

Sankara himself dancing (at the end of the Yuga), and his fierce, heavy,

and sounding mace to resemble the club of Yama and possessed of the sound

of Indra's bolt. And that gory mace of his, smeared with marrow and hair,

resembled (also) the angry Rudra's Pinaka while he is engaged in

destroying all creatures. As a herdsman chastises his herd of cattle with

a goad, so did Bhima smite that elephant division with that mace of his.

And while thus slaughtered by Bhima with his mace and with shafts (by

those that protected his rear), the elephants ran on all sides, crushing

the cars of thy own army. Then driving away those elephants from the

field like a mighty wind driving away masses of clouds, Bhima stood there

like wielder of the trident on a crematorium."

SECTION LXIII

Sanjaya said, "When that elephant division was exterminated, thy son

Duryodhana urged his entire army, commanding the warriors to slay

Bhimasena. Then the entire army at the command of thy son, rushed towards

Bhimasena who was uttering fierce shouts. That vast and unlimited host

difficult of being borne by the very gods, incapable of being crossed

like the surging sea on the day of full moon or new moon, abounding with

cars, elephants, and steeds, resounding with the blare of conches and the

beat of drums, numbering untold foot-soldiers and car-warriors, and

shrouded by the dust (raised), that very sea of hostile troops incapable

of being agitated, thus coming towards him, Bhimasena checked in battle,

O king, like the bank resisting the ocean. That feat, O king, which we

beheld, of Bhimasena the high-souled son of Pandu, was exceedingly

wonderful and superhuman. With his mace, he fearlessly checked all those

kings angrily rushing towards him, with their steeds and cars, and

elephants. Checking that vast force with mace, that foremost of mighty

men, Bhima, stood in that fierce melee, immovable as the mountain Meru.

And in that dreadful, fierce, and terrific encounter his brother and sons

and Dhrishtadyumna of Prishata's race, and the sons of Draupadi and

Abhimanyu, and the unvanquished Sikhandin--these mighty warriors,--did

not abandon him from fear. Taking up his massive and weighty mace made of

Saika iron, he rushed towards the warriors of thy army like the Destroyer

himself, armed with his club. And pressing crowds of cars and crowds of

horsemen down into the earth, Bhima wandered over the field like the fire

at the end of the Yuga. And Pandu's son of infinite prowess crushing

crowds of cars with the impetus of his thighs and slaying thy warriors in

battle, wandered like the Destroyer himself at the end of the Yuga. And

he began to grind thy troops with the greatest ease like an elephant

crushing a forest of reeds. And dragging car-warriors down from their

cars, and warriors fighting from the backs of heroes, and foot soldiers

as they stood on the ground, in the army of thy son, the mighty-armed

Bhimasena slew them all with his mace like the wind crushing trees by its

force. And that mace of his, slaying elephants and steeds, became smeared

with fat, marrow, flesh, and blood, and looked exceedingly terrible. And

with the bodies of slain men and cavalry lying scattered about, the field

of battle wore the appearance of the abode of Yama. And the terrible and

slaughtering mace of Bhimasena, resembling the fierce bludgeon of Death

and endued with the effulgence of Indra's bolt, looked like Pinaka of the

angry Rudra while destroying living creatures. Indeed, that mace of the

high-souled son of Kunti, who was slaying all around, looked fiercely

resplendent like the bludgeon of the Destroyer himself at the time of the

universal dissolution. And beholding him thus routing that large army

repeatedly and advancing like Death's self, all the warriors became

cheerless. Withersoever the son of Pandu, raising his mace, cast his

eyes, in consequence of his look alone, O Bharata, all the troops there

seemed to melt away. Beholding Vrikodara of terrible deeds, thus routing

the army and unvanquished by even so large a force and devouring the

(hostile) division like the Destroyer himself with wide-open mouth,

Bhimasena speedily came towards him, on his car of solar effulgence and

rattle loud as that of the clouds, (shrouding the welkin) with his arrowy

showers like a vapoury canopy charged with rain. Then the mighty-armed

Bhimasena, beholding Bhishma thus advancing like the Destroyer himself

with wide-open mouth, rushed towards him, excited with wrath. At that

moment, that foremost hero of Sini's race viz., Satyaki of sure aim, fell

upon the grandsire, slaying his enemies (along the way) with his firm bow

and causing thy son's army to tremble. And all the combatants who

belonged to thy army were then, O Bharata, unable to impede the progress

of that hero thus advancing with his steeds of silvery hue and scattering

his sharp shafts furnished with handsome wings. At that time the Rakshasa

Alamvusha (only) succeeded in piercing him with ten shafts. But piercing

Alamvusha in return with four shafts, the grandson of Sini proceeded on

his car. Beholding that hero of Vrishni's race thus advancing and rolling

(as it were) through the very midst of his enemies, and checking (as he

proceeded) the foremost of Kuru warriors, and repeatedly uttering loud

shouts in that battle, thy warriors then like masses of clouds pouring

rain in torrents on the mountain breast, showered their arrowy downpours

on him. They were, however, incapable of impeding the progress of that

hero who looked like the noon-day sun in his glory. And there was none

who was not then cheerless, save Somadatta's son, O king, and

Bhurisravas, the son of Somadatta, O Bharata, beholding the car-warriors

of his own side driven away, rushed against Satyaki from desire of

battle, taking up his bow of fierce impetus."

SECTION LXIV

Sanjaya said, "Then, O king, Bhurisravas, excited with great wrath,

pierced Satyaki with nine arrows like the conductor of an elephant

piercing an elephant with the iron hook. Satyaki also, of immeasurable

soul, in the very sight of all the troops, pierced the Kaurava warrior

with nine shafts. Then king Duryodhana, accompanied by his uterine

brothers, surrounded Somadatta's son thus striving in battle. Similarly

the Pandavas also, of great energy, quickly surrounding Satyaki in that

battle took up their positions around him. And Bhimasena, excited with

wrath, and with mace upraised, O Bharata, encountered all thy sons headed

by Duryodhana. With many thousands of cars, and excited with wrath and

vindictiveness, thy son Nandaka pierced Bhimasena of great might with

keen-edged and sharp-pointed shafts whetted on stone and winged with the

feathers of the kanka bird. Then Duryodhana, O king, in that great

battle, excited with wrath, struck Bhimasena in the breast with nine

shafts. Then the mighty-armed Bhima of great strength mounted on his own

excellent car and addressing (his charioteer) Visoka, said, 'These heroic

and mighty sons of Dhritarashtra, all great car-warriors, are exceedingly

angry with me and desirous of slaying me in battle. I will slay all these

today in thy sight, without doubt. Therefore, O charioteer, guide my

steed in battle with care.' Having said this, O monarch, Pritha's son

pierced thy son with sharp-pointed arrows decked with gold. And he

pierced Nandaka in return with three arrows between his two breasts. Then

Duryodhana having pierced the mighty Bhima with six arrows pierced Visoka

in return with three other sharp arrows. And Duryodhana, O king, as if

smiling the while, with three other sharp arrows cut off at the grasp the

resplendent bow of Bhima in that battle. Bhima then, that bull among men,

beholding his charioteer Visoka afflicted, in that conflict, with sharp

shafts by thy son armed with the bow, and unable to bear it, drew another

excellent bow, excited with wrath, for the destruction of thy son, O

monarch. And excited with great wrath, he also took up an arrow with

horse-shoe head and furnished with excellent wings. And with that (arrow)

Bhima cut off the excellent bow of the king. Then thy son, excited to the

highest pitch of fury, leaving that broken bow aside, speedily took up

another that was tougher. And aiming a terrible shaft blazing as Death's

rod, the Kuru king, excited with rage struck Bhimasena between his two

breasts. Deeply pierced therewith, and greatly pained, he sat down on the

terrace of his car. And while seated on the terrace of his car, he

swooned away. Beholding Bhima thus unmanned, the illustrious and mighty

car-warriors of the Pandava army, headed by Abhimanyu could not bear it.

And those warriors then, with great steadiness, showered on thy sons'

head a thick down-pour of fierce shafts. Then the mighty Bhimasena,

regaining consciousness, pierced Duryodhana at first with those shafts

and then with five. And that mighty bowman the son of Pandu then pierced

Salya with five and twenty shafts furnished with golden wings. And

pierced therewith, Salya was borne away from the battle. Then thy

fourteen sons, viz., Senapati, Sushena, Jalasandha, Sulochana, Ugra,

Bhimaratha, Bhima, Viravahu, Aolupa, Durmukha, Dushpradarsha, Vivitsu,

Vikata, and Sama, then encountered Bhimasena in battle. United together

they rushed against Bhimasena, and with eyes red in wrath, showering

countless arrows, they pierced him deeply. Then the heroic and mighty

Bhimasena of strong arms, beholding thy sons, licking the corners of his

mouth like a wolf in the midst of smaller creatures, fell upon them with

the impetuosity of Garuda. And the son of Pandu then cut off the head of

Senapati with a shaft having a horse-shoe head. And with delighted soul

and laughing the while, that mighty-armed warrior, piercing Jalasandha

with three arrows, despatched him to Yama's abode. And next, smiting

Sushena, he sent him to the presence of Death's self. And with a single

broad-headed shaft he felled on the ground the head, handsome as the

moon, of Ugra, decked with turban and adorned with ear-rings. And in that

battle, Pandu's son Bhima, with seventy shafts, despatched Viravahu to

the other world with his steeds and standard and charioteer. And smiling

the while, O king, Bhimasena quickly despatched both the brothers Bhima

and Bhimaratha also to Yama's abode. And then in that great battle in the

very sight of all the troops, with an arrow of horse-shoe head Bhima

despatched Sulochana also to Death's domain. Then the rest of thy sons

that were there, O king, beholding the prowess of Bhimasena and while

thus being struck by that illustrious warrior, all fled from battle from

fear of Bhima. Then Santanu's son, addressing all the mighty car-warriors

(of his army) said, 'That fierce bowman, Bhima, excited with wrath in

battle, is slaying the mighty sons of Dhritarashtra and other heroic

car-warriors united together, whatever their knowledge of weapons, and

whatever their bravery. Therefore, seize ye all that son of Pandu'. Thus

addressed, all the troops of the Dhritarashtra army, excited with rage,

rushed towards Bhimasena endued with great might, And Bhagadatta, O king,

on his elephant of rent temples, suddenly rushed thither where Bhimasena

was stationed. And thither to the combat, he shrouded Bhima with his

shafts whetted on stone so as to make him completely invisible, like the

clouds covering the sun. Those mighty car-warriors, however, (of the

Pandava army), relying on the prowess of their own arms, could not bear

that shrouding of Bhima (with the arrowy showers of Bhagadatta). They,

therefore, surrounding Bhagadatta on all sides, poured on him their

arrowy down-pours. And they pierced his elephant also with showers of

shafts. And struck by all those mighty car-warriors with showers of

fierce shafts of diverse kinds that elephant, O king, of the ruler of the

Pragjyotishas with blood trickling down his body, became beautiful to

behold on the field of battle like a mass of clouds tinged with the rays

of the sun. And that elephant with temporal juice trickling down urged by

Bhagadatta, like the Destroyer, ran with double his former speed, shaking

the very earth with his tread. Then all those mighty car-warriors,

beholding that terrible mien of the animal, and regarding it

irresistible, became cheerless. Then king Bhagadatta, that tiger among

men, excited with rage, struck Bhimasena between his two breasts with a

straight shaft. Deeply pierced by the king with that shaft, that great

bowman and mighty car-warrior, with limbs deprived of sensation in

consequence of a swoon, sat down on his car, holding his flagstaff. And

beholding those mighty car-warriors terrified and Bhimasena in a swoon,

Bhagadatta of great prowess uttered a loud roar. Then, O king, that

terrible Rakshasa Ghatotkacha, beholding Bhima in that state, became

excited with rage and there and then disappeared from the view. And

creating a terrible illusion enhancing the fears of the timid, he

reappeared in a moment assuming a fierce form. Himself riding on an

Airavata created by his powers of illusion, the other Dik-elephants,

viz., Anjana, Vamana, and Mahapadma of blazing glory, followed him. And

those three mighty elephants, ridden by Rakshasas, were of huge form,

with juice profusely trickling down in three lines, and endued with great

speed and prowess. Then Ghatotkacha urged his own elephant to battle,

desirous, O chastiser of foes, of slaying Bhagadatta with his elephant.

And those other elephants, excited with fury and each endued with four

tusks, urged by Rakshasas of great strength, fell from all sides upon

Bhagadatta's elephant and afflicted him with their tusks. And the

elephant of Bhagadatta, thus afflicted by those elephants, (already)

struck with arrows and feeling great pain, uttered loud cries that

resembled the thunder of Indra. And hearing those terrible and loud cries

of that roaring elephant, Bhishma, addressing Drona, Suyodhana and all

the kings, said, 'The mighty bowman Bhagadatta is battling with the

wicked-souled son of Hidimva, and hath fallen into great distress. That

Rakshasa is of huge form, and the king also is very wrathful. Engaged in

battle, they would certainly prove each other's death. Loud shouts were

also heard of the rejoicing Pandavas, and the cries of agony of (king

Bhagadatta's) terrified elephant. Blessed be ye, let us all go there for

rescuing the king, for, if left unprotected, in battle, he will soon give

up his life. Ye warriors of great energy, do, as I bid, even now. Ye

sinless ones, make no delay. The combat deepens and becometh fierce,

making the hair to stand on end. That commander of a division is

high-born, endued with great bravery, and devoted to us. Ye warriors of

unfading glory, it is meet that his rescue should be effected by us.'

Hearing these words of Bhishma, all the kings (of the Kuru army), headed

by Bharadwaja's son, desirous of rescuing Bhagadatta, proceeded with

great speed to where the ruler of the Pragjyotishas was. And beholding

the enemy advancing, the Panchalas with the Pandavas, headed by

Yudhishthira, pursued them behind. Then that prince of Rakshasas, endued

with great prowess, beholding that division (of the enemy) advance,

uttered a fierce roar, deep as that of thunder. Hearing that roar of his

and beholding those battling elephants, Santanu's son Bhishma once again

addressed Bharadwaja's son and said, 'I do not like to fight (to-day)

with the wicked-souled son of Hidimva. Endued with great might and

energy, he is at present well-supported. He is incapable of being

vanquished now by the wielder of the thunder-bolt himself. Of sureness of

aim, he is a great smiter. As regards ourselves, our animals are tired

(today). We have also been greatly mangled by Panchalas and the Pandavas.

I do not like fresh encounter with the victorious Pandavas. Let the

withdrawal of our army, therefore, be proclaimed today. Tomorrow we will

fight with the foe.' Hearing these words of the grandsire, the Kauravas,

afflicted with the fear of Ghatotkacha, and availing of the advent of

night as a pretext, gladly did what the grandsire said. And after the

Kauravas had withdrawn, the Pandavas, crowned with victory uttered

leonine roars, mingling them with the blare of conches and the notes of

pipes. Thus did the battle take place that day, O Bharata, between the

Kurus and the Pandavas headed by Ghatotkacha. And the Kauravas also,

vanquished by the Pandavas and overcome with shame, retired to their own

tents when night came. And those mighty car-warriors, the sons of Pandu,

their bodies mangled with shafts and themselves filled with (the result

of) the battle, proceeded, O king, towards their encampment, with

Bhimasena and Ghatotkacha, O monarch, at their head. And filled with

great joy, O king, they worshipped those heroes. And they uttered diverse

kinds of shouts which were mingled with the notes of trumpets. And those

high-souled warriors shouted making the very earth tremble therewith, and

grinding as it were, O sire, the hearts of thy sons. And it was thus that

those chastisers of foes, when night came, proceeded towards their tents.

And king Duryodhana, cheerless at the death of his brothers, passed some

time in thoughtfulness, overcome with grief and tears. Then making all

the arrangements for his camp according to the rules (of military

science), he began to pass the hours in meditation, scorched with grief

and afflicted with sorrow on account of his (slain) brothers."

SECTION LXV

Dhritarashtra said, 'Hearing of those feats of the sons of Pandu which

are incapable of being achieved by the gods themselves, my heart, O

Sanjaya, is filled with fear and wonder. Hearing also of the humiliation

of my sons in every way, great hath been my anxiety as to the consequence

that will ensue. The words uttered by Vidura will, no doubt, consume my

heart. Everything that hath happened seemeth to be due to Destiny, O

Sanjaya. The combatants of the Pandava army are encountering and smiting

those best of warriors having Bhishma for their head, those heroes

conversant with every weapon. What ascetic penances have been performed

by the high-souled and mighty sons of Pandu, what boon hath they

obtained, O son, or what science is known to them, in consequence of

which, like the stars in the firmament, they are undergoing no

diminution? I cannot bear it that my army should be repeatedly

slaughtered by the Pandavas. The divine chastisement, highly severe, both

fallen on me alone. Tell me everything truly, O Sanjaya, about that for

which the sons of Pandu have become unslayable and mine slayable. I do

not see the other shore of this (sea of) distress.[383] I am like a man

desirous of crossing the vastly deep ocean with my two arms alone. I

certainly think that a great calamity hath overtaken my sons. Without

doubt, Bhima will slay all my sons. I do not see that hero who is able to

protect my sons in battle. The death of my sons in this battle, O

Sanjaya, is certain. It behoveth thee, therefore, O Suta, to tell me, who

asketh thee, everything about the true cause of all these. Beholding his

own troops retreating from battle, what did Duryodhana do? And what old

Bhishma and Drona, and Kripa, and Suvala's son, and Jayadratha, and that

mighty bowman, viz., Drona's son and Vikarna of great strength do? When

also, O thou of great wisdom, my sons turned back from the fight, what O

Sanjaya, became the resolve of those high-souled warriors?"

Sanjaya said, "Listen, O king, with attention, and having listened, let

it go to thy heart. Nothing (in this) is the result of incantation,

nothing the result of illusion of any king. Nor have the sons of Pandu

created any new terrors. They are endued with might; and they are

fighting by fair means in this battle. Desirous of high fame, the sons of

Pritha always do every act, including even the support of their lives,

agreeably to the way of morality. Endued with every kind of prosperity,

and possessed of great strength, they never desist from battle, keeping

their eyes on righteousness. And victory is there where righteousness is.

It is for this, O king, that the sons of Pritha are unslayable in battle

and always victorious. Thy sons are of wicked souls and are addicted to

sinfulness. They are cruel and wedded to mean acts. It is for this that

they are being weakened in battle. Thy sons, O king, like despicable men,

did many cruel and deceitful acts to the sons of Pandu. Disregarding,

however, all those offences of thy sons, the sons of Pandu always

concealed those acts, O elder brother of Pandu. Thy sons also, O king, on

numerous occasions humiliated the Pandavas. Let them now reap the

terrible fruit, like poison, of that persistent course of

sinfulness.[384] That fruit should be enjoyed by thee also, O king, with

thy sons and kinsmen, since thou, O king, could not be awakened even

though counselled by thy well-wishers. Repeatedly forbidden by Vidura, by

Bhishma, by the high-souled Drona, and by myself also thou didst not

understand, rejecting our words intended for thy good and worthy of thy

acceptance, like a sick man rejecting the medicine prescribed. Accepting

the views of thy sons thou hadst regarded the Pandavas as already

vanquished. Listen again, O king, to what thou hast asked me, viz., the

true cause, O chief of the Bharatas, of the victory of the Pandavas. I

will tell thee whit I have heard, O chastiser of foes. Duryodhana had

asked the grandsire this very question. Beholding his brothers, all

mighty car-warriors, vanquished in battle, thy son Duryodhana, O Kaurava,

with heart confounded with grief, repairing with humility during the

night to the grandsire possessed of great wisdom, asked him this

question. Listen to me, O monarch, about it all.

"Duryodhana said, 'Drona and thou, and Salya, and Kripa, and Drona's son,

and Kritavarman the son of Hridika, and Sudakshina the ruler of the

Kamvojas, and Bhurisravas, and Vikarna, and Bhagadatta of exceeding

prowess, are all regarded as mighty car-warriors. All of these, again,

are high-born, and prepared to throw away their lives in battle. It is my

opinion that these are a match for even the three worlds (united

together). Even all the warriors of the Pandava army (united together)

cannot bear your prowess. A doubt has arisen in my mind. Explain it to me

who enquireth of thee. Who it is, relying on whom the Pandavas are

vanquishing us repeatedly.'

"Bhishma said, 'Listen, O king, to the words that I will speak unto thee,

O thou of Kuru's race. Frequently wert thou addressed by me to the same

effect but thou didst not do what I said. Let peace be made with the

Pandavas, O best of the Bharatas. I regard this to be beneficial both to

the world and thee, O lord. Enjoy this earth, O king, with thy brothers

and be happy, gratifying all thy well-wishers and delighting thy

kinsfolk. Although I cried myself hoarse before this, thou didst not yet

listen to me, O sire. Thou hadst always disregarded the sons of Pandu.

The effect of all that hath now overtaken thee. Listen also, O king, from

me as I speak of it, O Lord, to the reason why the Pandavas, whose

achievements tire them not, are unslayable.[385] There is not, was not,

will not be, the being in all the worlds who would or will be able to

vanquish the sons of Pandu who are all protected by the wielder of

Saranga. Listen truly, O thou that art conversant with morality, to that

ancient history which was recited to me by sages of souls under control.

In days of yore, all the celestials and the Rishis, united together,

waited reverentially on the Grandsire upon the mountains of Gandhamadana.

And the Lord of all creatures, seated at his case in their midst, beheld

an excellent car stationed in the firmament, blazing with effulgence.

Having ascertained (everything about it) by meditation, joining his hands

with restrained heart, Brahman, with delighted soul, made his salutations

to the highest Divine Being. And the Rishis and the celestials, beholding

in the firmament (the form thus) displayed, all stood up with joined

hands, their eyes fixed on that wonder of wonders. Worshipping him duly,

Brahma, the foremost of all conversant with Brahman, the Creator of the

universe, acquainted with the highest morality, uttered these high words:

Thou art the Glory of the Universe for thy form. Thou art the Lord of the

Universe. O thou whose protection extendeth through the whole Universe, O

thou that hath the Universe for thy work, O thou that hath thy soul under

control, Thou art the Supreme Master of the Universe. Thou art Vasudeva.

Therefore, I seek refuge in Thee that art the soul of Yoga and the

highest Divinity. Victory to Thee that art the Supreme God of the

Universe. Victory to Thee that art ever employed in the good of the

worlds. Victory to Thee that art the Lord of Yoga. Thee that art

all-powerful. Victory to Thee that art prior, and subsequent to Yoga.

Having the lotus springing from thy navel, and having large expansive

eyes, victory to Thee that art Lord of Lords of the Universe. O Lord of

the Past, the Present, and the Future, victory to Thee that art the

embodiment of gentleness. Thee that art the sun of suns. O thou that art

the receptacle of untold attributes, victory to Thee that art the refuge

of all things. Thou art Narayana, thou art incapable of being understood,

victory to Thee that art the wielder of the bow called Saranga. Victory

to Thee that art endued with every attribute, O thou that hast the

Universe for thy form, O thou that art ever hale. O Lord of the Universe,

O thou of mighty arms, victory to Thee that art always ready for

benefitting the worlds. O great Snake, O huge Boar, O first Cause, O thou

of tawny locks, victory to Thee that art Almighty. O thou of yellow

robes, O Lord of the cardinal and the subsidiary points of the compass, O

thou that hast the Universe for thy abode, O thou that art Infinite, O

thou that hast no decay, O thou that art the Manifest, O thou that art

the Unmanifest, O thou that art the immeasurable Space, O thou that hast

all thy senses under control, O thou that always achievest what is good,

O thou that art immeasurable, O thou that alone knowest thy own nature,

victory to Thee that art deep, O thou that art the giver of all wishes, O

thou that art without end, O thou that art known as Brahma, O thou that

art Eternal, O thou that art the Creator of all creatures, O thou that

art ever successful, O thou whose acts always display wisdom, O thou that

art conversant with morality, O thou that givest victory, O thou of

mysterious Self, O thou that art the Soul of all Yoga, O thou that art

the Cause of everything that hath sprung into existence, O thou that art

the knowledge of the selves of all beings, O Lord of the worlds, victory

to thee that art the Creator of all beings. O thou that hath thyself for

thy origin, O thou that art highly blessed, O thou that art the Destroyer

of everything, O thou that art the inspirer of all mental thoughts,

victory to Thee that art dear to all conversant with Brahma. O thou that

art busy in creation and destruction, O controller of all wishes, O

Supreme Lord, O thou that art the Cause of Amrita, O thou that art

All-existent, O thou that art the first that appears at the end of the

Yuga, O thou that art the giver of victory, O Divine Lord of the Lord of

all creatures, O thou that hast the lotus springing from thy navel, O

thou of mighty strength, O thou that art sprung from Thyself, O thou that

art the great elements in their primeval state, O thou that art the soul

of all (religious) rites, victory to Thee that givest all. The goddess

Earth represents thy two feet, the cardinal and the subsidiary directions

thy arms, and the heavens thy head. I am thy form, the celestials

constitute thy limbs, and the Sun, the moon are thy two eyes. Ascetic

austerities and Truth born of morality and (religious) rites, constitute

thy strength. Fire is thy energy, the wind is thy breath, and the waters

have sprung from thy sweat. The twins Aswins constitute thy ears, and the

goddess Saraswati is thy tongue. The Vedas are thy Knowledge, and upon

thee resteth this Universe. O Lord of Yoga and Yogins, we do not know thy

extent, thy measure, thy energy, thy prowess, thy might, thy origin. O

God, O Vishnu, filled with devotion in thee, and depending upon thee with

vows and observances, we ever worship Thee as the highest Lord, the God

of gods. The Rishis, the gods, Gandharvas, the Yakshas, the Rakshasas,

the Pannagas, the Pisachas, human beings, beasts, birds, reptiles,--all

these were created by me on Earth through Thy grace. O thou having the

lotus springing from thy navel, O thou of large expansive eyes, O

Krishna, O Dispeller of all woe, Thou art the Refuge of all creatures,

and Thou art their Guide. Thou hast the Universe for thy mouth. Through

thy grace, O Lord of the gods, the gods are ever happy. Through thy grace

the Earth hath always been freed from terrors. Therefore, O thou of large

eyes, take birth in the race of Yadu.[386] For the sake of establishing

righteousness, for slaying the sons of Diti, and for upholding the

Universe, do what I have said, O Lord. O Vasudeva, that which is thy

supreme mystery, that, O Lord hath been sung by me through Thy grace.

Having created the divine Sankarshana out of thy own Self by Thyself,

thou didst then, O Krishna, create Thyself as Pradyumna born of thyself.

From Pradyumna thou didst then create Aniruddha who is known as the

eternal Vishnu. And it was Aniruddha who created me as Brahma, the

upholder of the Universe. Created out of Vasudeva's essence I have,

therefore, been created by thee. Dividing Thyself into portions, take

birth, O Lord, among human beings. And slaughtering the Asuras there for

happiness of all the worlds, and establishing righteousness, and winning

renown, Thou wilt again truly attain to Yoga. The regenerate Rishis on

Earth and the gods, O thou of infinite prowess, devoted to thee, sing of

thy wonderous Self under those names that belong to thee. O thou of

excellent arms, all classes of creatures rest on thee, having taken

refuge in Thee, thou giver of boons. The regenerate ones sing Thee as the

world's bridge, having no beginning, middle and end, and as possessed of

unlimited Yoga.'"

SECTION LXVI

"Bhishma said, 'Then that illustrious Deity, the Lord of the worlds,

replied unto Brahma in a soft deep voice, saying,--'Through Yoga, O sire,

all that is wished by thee is known to me. It will be even as thou

wishest,--And saying this, he disappeared then and there. Then the gods,

Rishis, and Gandharvas, filled with great wonder and curiosity all asked

the Grandsire, saying,--'Who is that one, O Lord, that was worshipped by

thy illustrious self with such humility and praised in such high words?

We desire to hear,--Thus addressed, the illustrious Grandsire replied

unto all the Gods, the regenerate Rishis, and the Gandharvas, in sweet

words saying,--He who is called TAT, He who is Supreme, He who is

existent at present and who will be for all time, He who is the highest

Self, He who is the Soul of beings, and who is the great Lord, I was

talking even with His ever-cheerful self, ye bulls among gods. The Lord

of the Universe was solicited by me, for the good of the Universe, to

take his birth among mankind in the family of Vasudeva. I said unto

him,--For the slaughter of the Asuras take thy birth in the world of

men!--Those Daityas and Rakshasas, of fierce form and great strength,

that were slain in battle, have been born among men. Indeed, the

illustrious and mighty Lord, taking birth in the human womb, will live on

the Earth, accompanied by Nara. Those ancient and best of Rishis, viz.,

Nara and Narayana, are incapable of defeat in battle by even all the

celestials united together. Of immeasurable effulgence, those Rishis

viz., Nara and Narayana, when born together in the world of men, will not

be known (as such) by fools. He, from whose Self, I, Brahman, the Lord of

the whole Universe, have sprung that Vasudeva, that Supreme God of all

the worlds, is worthy of your adoration. Endued with great energy, and

bearing the conch, the discus, and the mace, he should never be

disregarded as a man, ye best of deities. He is the Supreme Mystery, the

Supreme refuge, the Supreme Brahma, and the Supreme glory. He is without

decay, Unmanifest, and Eternal. He it is who hath been sung as Purusha,

though none can comprehend him. The divine Artificer hath sung of him as

the Supreme Energy, the Supreme Felicity, and the Supreme Truth.

Therefore, the Lord Vasudeva of immeasurable prowess should never be

disregarded as a man by all the Asuras and the gods with Indra at their

head. That person of foolish understanding is called a wretch, who, from

disregard, speaketh of Hrishikesa as only a man. People speak of him as

one labouring under darkness who disregardeth Vasudeva, that Yogin of

illustrious soul, for his entering into a human form. People speak of him

as one labouring under darkness who knoweth not that Divine personage,

that Soul of the mobile and the immobile creation, that one bearing the

auspicious wheel (on his breast), that one of dazzling effulgence, that

one from whose navel hath sprung the (primeval) lotus. He who

disregardeth that wearer of the diadem and the Kaustuva gem, that

dispeller of fears of his friends, that high-souled one, sinketh in thick

darkness. Having known all these truths duly, that Lord of the worlds,

viz., Vasudeva, should be adored by every one, ye best of gods.'--

"Bhishma continued,--Having said these words unto those gods and Rishis

in days of yore, the illustrious Grandsire, dismissing them all, repaired

to his own abode. And the gods and the Gandharvas, and the Munis and the

Apsaras also, having listened to those words spoken by Brahman, were

filled with delight and repaired to heaven. Even this was heard by me, O

sire, from Rishis of cultured soul talking in their assembly, of

Vasudeva, that ancient one. And O thou that art well-versed in

scriptures, I heard this from Rama, the son of Jamadagni, and Markandeya

of great wisdom, and Vyasa and Narada also. Having learnt all this and

heard of the illustrious Vasudeva as the Eternal Lord, the Supreme God of

all the worlds, and the great Master, from whom hath sprung Brahman

himself, the Father of the Universe, why should not that Vasudeva be

adored and worshipped by men? Forbidden wert thou before, O sire, by

sages of cultured souls, (who said unto thee)--Never go to war with that

Vasudeva armed with bow as also with the Pandavas,--This, from folly,

thou couldst not apprehend. I regard thee therefore, as a wicked Rakshsa.

Thou art, besides, enveloped in darkness. It is for this that thou hatest

Govinda and Dhananjaya the son of Pandu, for who else among men would

hate the divine Nara and Narayana? It is for this, O king, that I say

unto thee that this one is Eternal and Unfading, pervading the whole

Universe, Unchanging, the Ruler, Creator and Upholder of all, and the

truly Existent. He it is who upholdeth the three worlds. He is the

Supreme Lord of all mobile and immobile creatures, and He is the great

Master, He is warrior, He is Victory, He is Victor, and He is the Lord of

all nature. O king, He is full of goodness and divested of all the

qualities of Darkness and Passion. There, where Krishna is, there

righteousness is; and there is victory where righteousness is. It is by

the Yoga of his Supreme Excellence, and the Yoga of his Self, that the

sons of Pandu, O king, are supported. Victory, therefore, will surely be

theirs. He it is that always imparteth to the Pandavas and understanding

endued with righteousness, and strength in battle; and He it is that

always protecteth them from danger. He is the Eternal God, pervading all

beings, and ever blessed. He, of whom thou hadst asked me, is known by

the name of Vasudeva. He it is whom Brahmanas and Kshatriyas and Vaisyas

and Sudras, having distinctive features of their own, humbly serve and

worship with restrained hearts and performing their own duties. He it is

who, towards the close of the Dwapara Yuga and the beginning of the Kali

Yuga, is sung of with Sankarshana, by believers with devotion. It is that

Vasudeva that createth, Yuga after Yuga, the worlds of the gods and the

mortals, all cities girt by the sea, and the region of human

habitation.--"

SECTION LXVII

"Duryodhana said, 'In all the worlds Vasudeva is spoken of as the Supreme

Being. I desire, O Grandsire, to know his origin and glory."

"Bhishma said, 'Vasudeva is the Supreme Being. He is the God of all Gods.

None superior to him of eyes like lotus-petals is to be seen, O bull of

Bharata's race. Markandeya speaketh of Govinda as the Most Wonderful and

the Most high, as the All-being, as the All-soul, as the Highest soul,

and as the Supreme male Being. Water, Air, and Fire,--these three were

created by Him. That Divine Master and Lord of all the worlds created

this Earth. That Supreme Being of illustrious soul laid himself down on

the waters. And that Divine Being made up of all kinds of energy slept

thereon in Yoga. From his mouth He created Fire, and from his breath, the

Wind. Of unfading glory, He created from his mouth Speech and the Vedas.

It was thus that he created first the Worlds and also the gods along with

the diverse classes of Rishis. And he created decay and death also of all

creatures, as well as birth and growth. He is Righteousness and of

righteous soul. He is the giver of boons and the giver of all (our)

wishes. He is the Actor and Action, and He is himself the Divine

Master.[387] He first made the Past, the Present, and the Future; He is

the Creator of the Universe. He is of illustrious soul; He is the Master

possessed of unfading glory. He created Sankarshana, the First-born of

all creatures. He created the divine Sesha who is known as Ananta and who

upholdeth all creatures and the Earth with her mountains. Of Supreme

Energy, He it is whom the regenerate ones know by Yoga meditation. Sprung

from the secretions of his ear, the great Asura known by the name of

Madhu, fierce and of fierce deeds and entertaining a fierce intent and

about to destroy Brahman, was slain by that Supreme Being. And O sire, in

consequence of Madhu's slaughter, the gods, the Danavas, and human

beings, and Rishis, call Janardana the slayer of Madhu. He is the great

Boar. He is the great Lion, and He is the Three-stepped Lord.[388] He is

the Mother and the Father of all living creatures. There never was, nor

will be, any superior to Him of eyes like lotus-petals. From His mouth He

created the Brahmanas: and from His two arms the Kshatriyas, and from His

thighs, O king, He created the Vaisyas, and from His feet He created the

Sudras. One waiting dutifully on Him, observant of vows with ascetic

austerities on days of the full-moon and the new-moon, is sure to obtain

the Divine Kesava, that refuge of all embodied creatures that essence of

Brahma and of Yoga. Kesava is the higher Energy, the Grandsire of all the

worlds. Him, O king, the sages call Hrishikesa (the lord of the senses).

Him also should all know as the Preceptor, the Father, and the Master.

Inexhaustible regions (of blessedness) are won by him with whom Krishna

is gratified. He also who, in a place of fear, seeketh the protection of

Kesava, and he who frequently readeth this description, becometh happy

and endued with every prosperity. Those men who attain to Krishna are

never beguiled, Janardana always saveth those that are sunk in great

terrors. Knowing this truly, O Bharata, Yudhishthira, with his whole

soul, O king, hath sought the shelter of the highly blessed Kesava, the

Lord of Yoga, and the Lord of the Earth."

SECTION LXVIII

"Bhishma said, 'Hear from me, O king, this hymn that was uttered by

Brahman himself. This hymn was in days of old communicated by regenerate

Rishis and the gods (to men) on Earth-Narada described thee as the Master

and the Lord of the god of gods and all the Sadhyas and the celestials,

and as one acquainted with the nature of the Creator of the worlds.

Markandeya spoke of thee as the Past, the Present, and the Future, and

the sacrifice of sacrifices, and the austerity of austerities. The

illustrious Bhrigu said of thee that thou art the God of the gods, that

thine is the ancient form of Vishnu. Dwaipayana said of thee that thou

art Vasudeva of the Vasus, the establisher of Sakra, and the God of gods

and all creatures. In days of old on the occasion of procreating

creatures, the sages spoke of thee as Daksha, the Father of creation.

Angiras said that thou art the creator of all beings. Devala said of thee

that the unmanifest all is thy body, and the manifest is in thy mind, and

that the gods are all the result of thy breath.[389] With thy heads is

pervaded the heavens, and thy two arms support the Earth. In thy stomach

are three worlds and thou art the Eternal Being. Even thus do men exalted

by asceticism know thee. Thou art the Sat of Sat, with Rishis gratified

with sight of Self.[390] With royal sages of liberal minds, never

retreating from battle and having morality for their highest end, thou, O

slayer of Madhu, art, the sole refuse. Even thus is that illustrious and

Supreme Being, viz., Hari, adored and worshipped by Sanatkumar and other

ascetics endued with Yoga. The truth about Kesava, O sire, is now

narrated to thee, both in brief and detail. Turn thy heart in love to

Kesava.'"

Sanjaya continued, "Hearing this sacred story, thy son, O great king,

began to regard highly both Kesava and these mighty car-warriors, viz.,

the sons of Pandu. Then, O monarch, Bhishma the son of Santanu once more

addressed thy son, saying, 'Thou hast now heard truly, O king, about the

glory of the high-souled Kesava and of Nara about which thou hadst asked

me. Thou hast also heard about the object for which both Nara and

Narayana have taken their births among men. Thou hast also been told the

reason why those heroes are invincible and have never been vanquished in

battle, and why also, O king, the sons of Pandu are incapable of being

slain in battle, by anybody. Krishna beareth great love for the

illustrious sons of Pandu. It is for this, O king of kings, that I say,

'Let peace be made with the Pandavas.' Restraining thy passions enjoy

thou the Earth with thy mighty brothers (around thee). By disregarding

the divine Nara and Narayana, thou shalt certainly be destroyed. Having

said these words, thy sire, became silent, O monarch, and dismissing the

king, entered his tent. And the king also came back to his (own) tent,

having worshipped the illustrious grandsire. And then, O bull of

Bharata's race, he laid himself down on his white bed for passing the

night in sleep."

SECTION LXIX

Sanjaya said, "After the night had passed away and the sun had risen, the

two armies, O king, approached each other for battle. Beholding each

other, each rushed in united ranks towards the other excited with rage

and desirous of vanquishing the other. And in consequence of thy evil

policy, O king, the Pandavas and the Dhartarashtras thus rushed, cased in

mail and forming battle-array, for striking each other. And the array

that Bhishma protected from all sides, O king, was of the shape of a

Makara.[391] And so the Pandavas also, O king, protected the array they

had formed (of their troops). Then thy sire Devavrata, O great king, that

foremost of car-warriors, proceeded in advance, supported by a large

division of cars. And others, viz., car-warriors, infantry, elephants,

and cavalry, all followed him, each stationed in the place allotted. And

beholding them prepared for battle, the illustrious sons of Pandu arrayed

their troops in that invincible and prince of arrays called the

Syena.[392] And in the beak of that array shone Bhimasena of great

strength. And in its two eyes were the invincible Sikhandin and

Dhrishtadyumna of Prishata's race. And in the head was the heroic Satyaki

of prowess incapable of being baffled. And in its neck was Arjuna shaking

his Gandiva. And in its left wing was the high-souled and blessed Drupada

with his son and supported by an akshauhini of all forces. And the king

of the Kekayas, owning an akshauhini, formed the right wing (of that

array). And in its back were the sons of Draupadi, and Subhadra's son of

great prowess. And in its tail was the heroic king Yudhishthira himself,

of excellent prowess, supported by his twin brothers. Then in the battle

(that ensued). Bhima, penetrating the Makara array (of the Kauravas)

through its mouth, and approaching Bhishma, covered him with his shafts.

Then in that great battle, Bhishma possessed of great prowess shot his

mighty weapons, confounding the combatants of the Pandavas disposed in

battle-array. And when the combatants (of the Pandava army) were thus

confounded, Dhananjaya, speedily proceeding, pierced Bhishma at the van

of battle with a thousand arrows. And counteracting, in that conflict,

the weapons shot by Bhishma, Arjuna stood ready for the combat, supported

by his own division filled with cheerfulness.[393] Then king Duryodhana,

that foremost of mighty men, that great car-warrior, beholding that

terrible carnage of his troops and remembering the slaughter of his

brothers (on the previous day), came quickly towards Bharadwaja's son,

and addressing him, said, 'O preceptor, O sinless one, thou art ever my

well-wisher,--Relying on thee as also on the grandsire Bhishma,

ourselves, hope to vanquish without doubt the very gods in battle, let

alone the sons of Pandu that are destitute of energy and prowess. Blessed

be thou, act in such away that the Pandavas may be slain. Thus addressed

in battle by thy son, Drona penetrated into the Pandava array in the very

sight of Satyaki. Then O Bharata, Satyaki checked the son of Bharadwaja,

(and thereupon) ensued a battle that was fierce in its incidents and

awful to behold. Then Bharadwaja's son excited with rage and endued with

great prowess, as if smiling the while, pierced the grandson of Sini with

ten shafts at his shoulder-joint. And Bhimasena also, excited with rage,

pierced Bharadwaja's son (with many shafts), desirous of protecting

Satyaki, O king, from Drona that foremost of all warriors. Then Drona and

Bhishma, and Salya also, O sire, excited with rage, covered Bhimasena, in

that battle, with their shafts. Thereupon Abhimanyu excited with wrath,

and the sons of Draupadi, O sire, pierced with their sharp-pointed shafts

all those warriors with upraised weapons. Then in that fierce battle, the

great bowman Sikhandin rushed against those two mighty warriors, viz.,

Bhishma and Drona who, excited with rage, had (thus) fallen upon the

Pandavas. Firmly grasping his bow whose twang resembled the roar of the

clouds, that hero, shrouding the very Sun with his arrows, quickly

covered his antagonists therewith. The grandsire of the Bharatas,

however, getting Sikhandin before him, avoided him, remembering the

femininity of his sex. Then, O king, urged by thy son, Drona rushed to

battle, desirous of protecting Bhishma in that stress. Sikhandin,

however, approaching Drona that foremost of all wielders of weapons,

avoided, from fear, that warrior resembling the blazing fire that appears

at the end of the Yuga. Then, O king, thy son with a large force,

desirous of winning great glory, proceeded to protect Bhishma. And the

Pandavas also proceeded, O king, firmly setting their hearts upon

victory, and the battle then that took place between the combatants of

both armies desirous of victory and fame, was fierce and highly

wonderful, resembling that (in days of yore) between the gods and Danavas.

SECTION LXX

Sanjaya said, "Then Bhishma the son of Santanu fought fiercely,[394]

desirous of protecting the sons from the fear of Bhimasena. And the

battle that then took place between the kings of the Kaurava and the

Pandava armies was awful in the extreme and destructive of great heroes.

And in that general engagement, so fierce and terrible, tremendous was

the din that arose, touching the very heavens. And in consequence of the

shrieks of huge elephants and the neigh of steeds and the blare of

conches and beat of drums, the uproar was deafening. Fighting for the

sake of victory, the mighty combatants endued with great prowess roared

at one another like bulls in a cow-pen. And heads cut off in that battle

with keen-edged shafts, incessantly falling, created, O bull of Bharata's

race, the appearance of a stony shower in the welkin. Indeed, O bull of

Bharata's race, innumerable were the heads lying on the field of battle,

decked with ear-rings and turbans and resplendent with ornaments of gold.

And the earth was covered with limbs cut off with broad-headed shafts,

with heads decked with ear-rings, and with arms adorned with ornaments.

And in a moment the whole field was strewn over with bodies cased in

mail, with arms decked with ornaments, with faces beautiful as the moon

and having eyes with reddish corners, and with every limb, O king, of

elephants, steeds and men. And the dust (raised by the warriors) looked

like a thick cloud, and the bright implements of destruction, like

flashes of lightning. And the noise made by the weapons resembled the

roar of thunder. And that fierce and awful passage-at-arms, O Bharata,

between the Kurus and the Pandavas caused a very river of blood to flow

there. And in that terrible, fierce, and awful battle causing the hair

stand on end, Kshatriya warriors incapable of defeat incessantly poured

their arrowy showers. And the elephants of both thy army and the enemy's,

afflicted with those arrowy showers, shrieked aloud and ran hither and

thither in fury. And in consequence of (the twang of) bows, endued with

great energy, of fierce and heroic warriors excited with fury, and of

flapping of their bow-strings against their leathern fences, nothing

could be distinguished.[395] And all over the field which looked like a

lake of blood, headless trunks stood up, and the kings bent upon slaying

their foes, rushed to battle. And brave warriors of immeasurable energy

and possessed of arms resembling stout bludgeons, slew one another with

arrows and darts and maces and scimitars. And elephants, pierced with

arrows and deprived of riders to guide them with hooks, and steeds

destitute of riders, wildly ran in all directions. And many warriors, O

best of the Bharatas, belonging to both thy army and that of the foe,

deeply pierced with shafts jumped up and fell down. And in that encounter

between Bhima and Bhishma, heaps of arms and heads, as also of bows and

maces and spiked clubs and hands and thighs, of legs and ornaments and

bracelets, were seen lying over the field. And here and there over the

field, O king, were seen large bodies of unretreating elephants and

steeds and cars. And the Kshatriya warriors, urged on by fate, slew one

another with maces, swords, lances, and straight shafts. And others

endued with great heroism and accomplished in fight, encountered one

another with their bare arms that resembled spiked clubs made of iron.

And other heroic warriors of thy army, engaged with the combatants of the

Pandava host, fought on slaying one another with clenched fists and

knees, and slaps and blows, O king. And with the fallen and falling

warriors and those weltering in agony on the ground, the field of battle

everywhere became, O king, terrible to behold, and car-warriors, deprived

of the cars and grasping excellent swords, rushed at one another,

desirous of slaughter. Then king Duryodhana, surrounded by a large

division of Kalingas, and placing Bhishma ahead, rushed towards the

Pandavas. And so the Pandava combatants also, supporting Vrikodara, and

owning fleet animals, rushed, excited with rage, against Bhishma."

SECTION LXXI

Sanjaya said, "Beholding his brothers and the other kings engaged in

battle with Bhishma, Dhananjaya, with weapons upraised, rushed against

the son of Ganga. Hearing the blare of Panchajanya and the twang of the

bow Gandiva, and seeing also the standard of Pritha's son, a great fear

entered our hearts. And the standard that we behold, O king, of the

wielder of Gandiva bore the device of lion's tail and looked like a

blazing mountain in the welkin. Beautiful and of celestial workmanship,

it was variegated with diverse hues, and looking like a risen comet it

could not be obstructed by trees. And in that great battle, the warriors

beheld Gandiva, the back of whose staff was decked with pure gold, and

which looked beautiful like a flash of lightning in the midst of a mass

of clouds in the firmament. And while slaying the combatants of thy army,

the shouts we heard uttered by Arjuna seemed to resemble the loud roars

of Indra himself, and the slaps also of his palms were frightfully loud.

Like a roaring mass of clouds charged with lightning and aided by a

raging tempest, Arjuna incessantly poured his arrowy showers on all

sides, completely shrouding the ten points of the compass. Dhananjaya

then possessed of terrible weapons, quickly proceeded towards the son of

Ganga. Deprived of four senses in consequence of his weapons, we could

not then distinguish the East from the West. And thy warriors, then, O

bull of Bharata's race,--their animals tired, steeds slain, and hearts

depressed,--thoroughly confounded[396] and huddling close to one another,

sought Bhishma's protection along with all thy sons. And in that battle

Bhishma the son of Santanu became their protector. Struck with fear,

car-warriors jumping down from their cars, cavalry soldiers jumping down

from the backs of their steeds, and the foot-soldiers where they stood,

all began to fall down on the earth. Hearing the twang of Gandiva that

resembled the roar of the thunder, all thy warriors were struck with fear

and seemed, O Bharata, to melt away. Then, O king, with many huge and

fleet steeds of the Kamvoja breed, and surrounded by many thousand of

Gopas with a large Gopayana force and supported by the Madras, the

Sauviras, the Gandharas and the Trigartas, and surrounded by all the

principal Kalingas, the king of the Kalingas, and king Jayadratha

accompanied by all the kings and supported by a large force of diverse

races with Dussasana at their head, and fourteen thousand principal

horsemen, urged by thy son, surrounded the son of Suvala (for supporting

him). Then in that battle, all the Pandavas, united together, and riding

on separate cars and animals, began, O bull of Bharata's race, to

slaughter thy troops.[397] And the dust raised by car-warriors and steeds

and foot-soldiers, looking like a mass of clouds, made the field of

battle exceedingly awful. And with a large force consisting of elephants,

steeds and cars, and armed with lances and bearded darts and broad-headed

shafts, Bhishma engaged in battle with the diadem decked (Arjuna). And

the king of Avanti engaged with the ruler of Kasi, and the ruler of the

Sindhus engaged with Bhimasena. And king Yudhishthira with his sons and

counsellors engaged with Salya, the famous chief of the Madras. And

Vikarna engaged with Sahadeva, and Chitrasena with Sikhandin. And the

Matsyas, O king, engaged with Duryodhana, and Sakuni; and Drupada and

Chekitana, and that mighty car-warrior Satyaki engaged in battle with the

high-souled Drona aided by his son. And Kripa and Kritavarman both rushed

against Dhrishtadyumna. And thus, all over the field, rushing bodies of

horses, of elephants and cars, engaged with one another in battle. And

although there were no clouds in the sky, yet flashes of lightning were

seen. And all the points of the compass were covered with dust. And, O

king, fierce meteors were seen failing with thundering noise. And violent

winds blew and a shower of dust fell from above. And the sun, covered by

the dust raised by the troops, disappeared in the firmament. And all the

warriors, covered by that dust and battling with weapons, were deprived

of their senses. And the sound made by weapons, all capable of

penetrating through every armour and hurled from heroic arms, became a

tremendous uproar. And, O bull of Bharata's race, weapons hurled from

excellent arms and possessed of stellar brightness, illumined the whole

welkin. And variegated shields made of bull's hides and embossed with

gold were strewn, O bull of Bharata's race, all over the field. And heads

and limbs were seen falling on all sides, cut off with swords and

scimitars possessed of solar effulgence. And great car-warriors, the

wheels, axles, and boxes of whose cars were broken, fell down on the

ground, their steeds slain and their tall standards tumbling down.[398]

And many car-warriors having been slain, their steeds, mangled with

weapons, fell down as they ran dragging the cars (to which they were

yoked). And, in many places over the field, excellent steeds, afflicted

with arrows, with limbs mangled, and with their traces on, ran, dragging

the car-yokes after them. And many car-warriors, with their charioteers

and steeds, were seen, O king, to be crushed by single elephants endued

with great strength.[399] And in that battle, in the midst of large

forces, many elephants, scenting the odour of the temporal juice of their

compeers, began to snuff the breeze repeatedly. And the whole field was

strewn with slain elephants, deprived of life by means of broad-headed

shafts and falling down with the wooden edifices and the guides on their

backs. And many elephants, in, the midst of large forces crushed, with

the standards and warriors on their backs, by huge compeers urged by

their guides, fell down on the field. And many car-shafts, O king, were

seen to be broken in that battle by huge elephants using their trunks,

each of which resembled the trunk of the prince of elephants (called

Airavata). And many car-warriors also, in that conflict, the Jalas of

whose cars had been broken, were like branches of trees dragged down by

tuskers, seized by the hair of their heads and, thrashed violently on the

ground, were crushed into shapeless masses. And other huge elephants,

dragging cars that were entangled with other cars, ran in all directions

shrieking loudly. And those elephants, thus dragging those cars, looked

like others of their species dragging lotus-stalks growing in lakes. And

thus was that vast field of battle strewn over with cavalry soldiers and

foot-soldiers and great car-warriors and standards."

SECTION LXXII

Sanjaya said, "Sikhandin with Virata king of the Matsyas speedily

approached Bhishma that invincible and mighty bowman. And Dhananjaya

encountered Drona and Kripa, and Vikarna and many other kings, brave in

battle, all mighty bowmen endued with great strength, as also that mighty

bowman the ruler of the Sindhus supported by his friends and kinsmen and

many kings of the west and the south also, O bull of Bharata's race. And

Bhimasena proceeded against that mighty bowman, viz., thy vindictive son

Duryodhana, and also against Dussaha. And Sahadeva proceeded against

those invincible warriors, viz., Sakuni and that mighty car-warrior

Uluka, those great bowmen, who were sire and son. And that mighty

car-warrior Yudhishthira, deceitfully treated by thy son, proceeded in

that battle, O king, against the elephant division (of the Kauravas). And

that son of Pandu and Madri, viz., the heroic Nakula capable of wringing

tears from the foe, engaged in battle with the excellent car-warriors of

the Trigartas. And those invincible warriors, viz., Satyaki and

Chekitana, and the mighty son of Subhadra, proceeded against Salya and

the Kaikeyas. And Dhrishtaketu and the Rakshasa Ghatotkacha, both

invincible in battle, proceeded against the car-division of thy sons. And

that mighty car-warrior Dhrishtadyumna, that generalissimo (of the

Pandava forces) of immeasurable soul, engaged in battle, O king, with

Drona of fierce achievements. And it was thus that those heroic and

mighty bowmen of thy army and the Pandavas, engaged in battle, began to

strike one another. And when the sun had reached the meridian and the sky

was brilliantly illumined by his rays, the Kauravas and the Pandavas

began to slay one another. Then cars, furnished with standards from whose

tops pennons were afloat, variegated with gold and covered with

tiger-skins, looked beautiful as they moved on the field of battle. And

the shouts of warriors engaged in battle from desire of vanquishing one

another, became as loud as leonine roars. And that encounter which we

beheld between the heroic Srinjayas and the Kurus, was fierce in the

extreme and highly wonderful. And in consequence of the arrows shot all

around, we could not, O king, distinguish, O chastiser of foes, the

firmament, the sun and the cardinal and the subsidiary points of the

compass. And the splendour, like that of the blue lotus, of darts with

polished points, of bearded lances hurled (at the foe), of well-tempered

sabres and scimitars, of variegated coats of mail and of the ornaments

(on the persons of the warriors), illumined the welkin and the cardinal

and the subsidiary points with its effulgence. And the field of battle in

many places, O king, shone in consequence of the bodies of monarchs whose

effulgence resembled that of the moon and the sun. And brave

car-warriors, tigers among men shone in that battle, O king, like the

planets in the firmament. And Bhishma, that foremost of car-warriors,

excited with rage, checked the mighty Bhimasena in the very sight of the

troops. And the impetuous shafts shot by Bhishma, furnished with golden

wings, and whetted on stone, and rubbed with oil pierced Bhima in that

battle. Then Bhimasena endued with great strength hurled at him, O

Bharata, a dart of fierce impetuosity that resembled a wrathful snake.

But Bhishma in that combat cut off with straight shafts that dart with

staff made of gold and difficult of being borne, as it coursed

impetuously towards him. And with another broad-headed shaft, sharp and

well-tempered, he cut off Bhimasena's bow, O Bharata, into two parts.

Then, O king, in that battle, Satyaki, coming quickly towards Bhishma,

pierced thy sire with innumerable keen-edged and sharp-pointed shafts of

fierce impetuosity shot from his bowstring drawn to the ear. Then

Bhishma, aiming an exceedingly fierce shaft, felled the charioteer of the

Vrishni hero from his box in the car. And when the charioteer of

Satyaki's car was thus slain, his steeds, O king, bolted away. Endued

with the speed of the tempest or the mind, they ran wild over the field.

Then cries were uttered by the whole army which became a loud uproar. And

exclamation of oh and alas arose from the high-souled warriors of the

Pandava army. And those cries-said--Run, seize, check the horses, go in

haste. And this uproar followed Yuyudhana's car. Meanwhile, Bhishma the

son of Santanu began to slay the Pandava forces like Indra slaying the

Danavas. But the Panchalas and the Somakas, though slain by Bhishma thus,

forming yet a laudable resolution, rushed towards Bhishma. And other

warriors of the Pandava army, headed by Dhrishtadyumna, and desirous of

slaughtering the ranks of thy son, rushed towards Santanu's son in that

battle. And so also, O king, the warriors of thy army, headed by Bhishma

and Drona, impetuously rushed towards their foes. And thereupon another

battle took place."

SECTION LXXIII

Sanjaya said, "King Virata then pierced that mighty car-warrior, viz.,

Bhishma, with three shafts. And that great car-warrior pierced his

(antagonist's) steeds also with three shafts furnished with golden wings.

And that terrible bowman and mighty car-warrior of firm hand, viz.,

Drona's son, pierced with six shafts the wielder of Gandiva between his

two breasts. Thereupon that grinder of foes, viz., Phalguni, that slayer

of hostile heroes, cut off Aswatthaman's bow and deeply pierced him in

return with five shafts. Deprived of his senses by anger, and unable to

bear the cutting off of his bow in that battle, Drona's son, taking up

another bow that was tougher, pierced Phalguni, O king, with ninety

sharp-shafts, and Vasudeva also with seventy fierce arrows. Then, with

eyes red in wrath, Phalguni, with Krishna, breathing long and hot

breaths, reflected for a moment. Firmly grasping the bow with his left

hand, that grinder of foes, viz., the wielder of gandiva excited with

rage, fixed on his bowstring a number of fierce shafts, sharp and

perfectly straight, and capable of taking (the foe's) life. And that

foremost of mighty men speedily pierced Drona's son, in that battle, with

those arrows. And those arrows, penetrating through his armour, drank his

life-blood. But though thus pierced by the wielder of Gandiva, Drona's

son wavered not. Shooting in return similar arrows at Partha, he stayed

unperturbed, in that battle, desirous, O king, of protecting Bhishma of

high vows. And that feat of his was applauded by the foremost warriors of

the Kuru army, consisting, as it did, of his having encountered the two

Krishnas united together. Indeed, Aswatthaman daily battled fearlessly

amid the forces, having obtained from Drona all weapons with the methods

also of their withdrawal. This one is the son of my preceptor. He is

again the dear son of Drona. He is especially a Brahmana, and, therefore,

worthy of my regard. Thinking so, that scorcher of foes, the heroic

Vibhatsu, that foremost of car-warriors, showed mercy to the son of

Bharadwaja. Avoiding the son of Drona, Kunti's son endued with great

prowess and having white steeds (yoked unto his car), began to fight,

displaying great quickness of arms and causing a great carnage of thy

troops. Duryodhana then pierced that great bowman Bhima with ten shafts

winged with vulturine feathers, adorned with gold, and whetted on stone.

Thereupon Bhimasena, excited with wrath, took up a tough and well-adorned

bow capable of taking the life of the foe, and also ten sharp shafts. And

steadily aiming those sharp-pointed shafts of fierce energy and impetuous

velocity, and drawing the bow-string to his ear, he deeply pierced the

king of the Kurus in his wide chest. Thereupon the gem hanging on his

breast on threads of gold, surrounded by those shafts, looked beautiful

like the Sun in the firmament surrounded by the planets. Thy son,

however, endued with great energy, thus struck by Bhimasena, could not

bear it (coolly), like a snake unable to bear the sounds of a man's slap.

Excited with wrath and desirous of protecting his army, he then pierced

Bhima in return, O king, with many shafts whetted on stone and endued

with golden wings. Thus struggling in battle and mangling each other

fiercely, those two mighty sons of thine looked like a pair of celestials.

"That tiger among men and slayer of hostile heroes, viz., the son of

Subhadra, pierced Chitrasena with many sharp shafts and Purumitra also

with seven shafts. And piercing Satyavrata too with seventy shafts, that

hero resembling Indra himself in battle, began as it were to dance on the

field, and caused us much pain. Chitrasena then pierced him in return

with ten shafts, and Satyavrata with nine, and Purumitra with seven. Then

the son of Arjuna, thus pierced, while yet covered with blood, cut off

the large and beautiful bow of Chitrasena that was capable of checking

foes. And cutting through his coat of mail he pierced his antagonist's

breast with a shaft. Then the princes of thy army, all heroic and mighty

car-warriors, excited with wrath and united together in that conflict,

pierced him with sharp arrows. And Abhimanyu, acquainted with the

mightiest weapons, smote them all with keen shafts. Beholding that feat

of his, thy sons then surrounded the son of Arjuna, who was consuming thy

army in that conflict like a swelling fire of blazing flames consuming a

heap of dry grass in summer. And the son of Subhadra, while smiting thy

troops (thus), seemed to glow in splendour. Seeing that conduct of his,

thy grandson Lakshmana then, O monarch, quickly fell upon the son of

Subhadra. Thereupon that mighty car-warrior Abhimanyu, excited with

wrath, pierced Lakshmana graced with auspicious marks, as also his

charioteer, with six sharp arrows. But Lakshmana also, O king, pierced

Subhadra's son with many keen shafts. And that feat, O king, seemed to be

highly wonderful. Then that mighty car-warrior, viz., Abhimanyu, slaying

the four steeds as also the charioteer of Lakshmana with sharp shafts,

rushed towards the latter. Thereupon Lakshmana, that slayer of hostile

heroes, staying on that car of his whose steeds had been slain, and

excited with wrath, hurled a dart towards the car of Subhadra's son.

Abhimanyu, however, with his sharp arrows, cut off that irresistible dart

of fierce mien, resembling a snake, and coming impetuously towards him.

Then Kripa, taking Lakshmana up on his own car, bore him away from the

conflict, in the very sight of all the troops. Then when that awful

conflict became general, the combatants rushed against one another,

desirous of taking another's life. And the mighty bowmen of thy army and

the great car-warriors of the Pandava host, prepared to lay down their

lives in battle, slew one another. With hair dishevelled, divested of

their coats of mail, deprived of their cars, and their bows broken, the

Srinjayas fought with the Kurus with their bare arms. Then the

mighty-armed Bhishma, endued with great strength, and excited with wrath,

slew with his celestial weapons the troops of the high-souled Pandavas.

And the earth became covered with the fallen bodies of elephants deprived

of their guides of men and steeds and car-warriors and cavalry-soldiers."

SECTION LXXIV

Sanjaya said, "Then, O king, the mighty-armed Satyaki invincible in

battle, drawing in that conflict an excellent bow capable of bearing a

great strain shot innumerable winged arrows resembling snakes of virulent

poison, displaying his wonderful lightness of hand. And while slaying his

foes in battle, so quickly did he draw the bow, take out his arrows, fix

them on the bowstring, and letting them off throw them among the foe,

that he then seemed to be a mass of clouds pouring a thick shower of

rain. Beholding him then thus blazing up (like a swelling fire), king

Duryodhana, O Bharata, despatched ten thousand cars against him. But that

great bowman, Satyaki, of prowess incapable of being baffled and

possessed of great energy, slew with his celestial weapons all those

mighty car-warriors. Having achieved, bow in hand, that fierce feat, that

hero then approached Bhurisravas in battle. And Bhurisravas also, that

enhancer of the fame of the Kurus, beholding the Dhartarashtra ranks thus

felled by Yuyudhana, rushed in wrath against the latter.[400] Drawing his

great bow which resembled that of Indra himself in hue, he shot thousands

of shafts, O monarch, looking like snakes of virulent poison and

possessed of the strength of the thunder, displaying his extreme

lightness of hand. Thereupon the combatants that followed Satyaki, unable

to bear those shafts of fatal touch, fled away, O king, in all

directions, abandoning, O monarch, the invincible Satyaki in that

conflict. Beholding this, the mighty sons of Yuyudhana, all mighty

car-warriors of great renown, cased in excellent mail, bearing diverse

arms, and possessing excellent standards, approaching that great bowman,

viz., Bhurisravas, in battle, wrathfully addressed that warrior bearing

on his standard the device of a sacrificial stake, and said these words,

'Listen, O kinsman of the Kauravas, O thou that art possessed of great

strength, come, fight in battle with us, i.e., with either all of us

jointly or with each of us separately. Vanquishing us in battle thou

mayst win great renown, or ourselves, vanquishing thee, will have great

gratification.' Thus addressed by them, that mighty hero endued with

great strength and proud of his prowess, that foremost of men, beholding

them before him, replied unto them, saying, 'Ye heroes, ye have said

well. If such be now your wish, fight ye then all together with care. I

shall slay all of you in battle.' Thus addressed by him, those heroic and

mighty bowmen endued with great activity covered that chastiser of foes

with a thick shower of arrows. And it was towards the afternoon, O king,

that that dreadful battle took place between Bhurisravas alone on one

side and the many united together on the other. And those ten heroes

covered that single mighty car-warrior with showers of arrows like the

clouds showering rain on a mountain cliff in the season of rains. That

mighty car-warrior, however, cut off, those clouds of shafts shot by them

resembling the fatal darts of Death or the very thunder in effulgence,

before they could reach him.[401] They then, surrounding that

mighty-armed warrior, endeavoured to slay him. But the son of Somadatta,

excited with rage, cut off their bows, O Bharata, and then their heads,

with sharp shafts. Thus slain, they fell down, O monarch, like mighty

trees felled by the thunder.[402] Beholding then his mighty sons thus

slain in battle, the Vrishni hero (Satyaki), O king, uttering a loud

roar, rushed against Bhurisravas. And those mighty warriors then each

pressed his car against the other. And each of them in that combat slew

the other's car-steeds. And both deprived of their cars, those mighty

warriors jumped down on the ground. And both taking up large scimitars

and excellent shields encountered each other. And those tigers among men,

stationed for the encounter, shone brightly. Then Bhimasena, O king,

quickly coming up to Satyaki thus armed with an excellent scimitar, took

him up on his own car. And thy son also, O monarch, speedily took up

Bhurisravas on his car, in that battle, at the very sight of all the

bowmen.

"Meanwhile, during the continuance of that battle, the Pandavas, O bull

of Bharata's race, excited with wrath, fought with that mighty

car-warrior Bhishma. And when the sun assumed a red hue, Dhananjaya

exerting himself actively, slew five and twenty thousand great

car-warriors. These, urged on by Duryodhana for slaying Partha, were thus

completely destroyed before they could even come up to him, like insects

on a blazing fire. Then the Matsyas and the Kekayas, all accomplished in

the science of arms, surrounded that mighty car-warrior Partha as also

his son (for supporting them). Just at that time the sun disappeared, and

all the combatants seemed to be deprived of their senses. Then at

twilight, O king, thy sire Devavrata, his animals having been tired,

caused the troops to be withdrawn. And the troops of both the Pandavas

and the Kurus, filled with fear and anxiety in course of that dreadful

encounter, proceeded to their respective camps, the Pandavas with the

Srinjayas and the Kauravas also rested for the night agreeably to the

rules (of military science)."

SECTION LXXV

Sanjaya said, "Having rested for a while, O king, both the Kurus and the

Pandavas, after the night had passed away, once more went out for battle.

And then loud was the uproar, O king, that arose of mighty car-warriors

as they prepared for battle, and of tuskers as these were being equipped

for the conflict, and of infantry as they put on their armour, and of

steeds also, O Bharata. And the blare of conches and the beat of drums

became deafening in all parts of the field. Then king Yudhishthira

addressed Dhrishtadyumna and said, 'O mighty-armed one, dispose the

troops in the array called Makara that scorcheth the foe.' Thus addressed

by Pritha's son, that mighty car-warrior Dhrishtadyumna, that foremost of

combatants on cars, issued the order, O great king, to the car-warriors,

(for forming the Makara array). Drupada, and Dhananjaya the son of Pandu,

formed the head of that array, and Sahadeva and that mighty car-warrior

Nakula formed its two eyes. And the mighty Bhimasena formed its beak. And

Subhadra's son, and the sons of Draupadi and the Rakshasa Ghatotkacha,

and Satyaki, and king Yudhishthira the just, were stationed in its neck.

And king Virata that commander of a large division, formed its back,

supported by Dhrishtadyumna and a large force. And the five Kekaya

brothers consisted its left wing, and that tiger among men, viz.,

Dhrishtaketu, and Chekitana of great prowess, stationed in the right

wing, stood for protecting that array. And its two feet, O monarch, were

constituted by that mighty car-warrior the blessed Kuntibhoja, and

Satanika, supported by a large force. And that great bowman, the mighty

Sikhandin, surrounded by the Somakas, and Iravat, were stationed in the

tail of that Makara array. And having, O Bharata, formed their great

array, the Pandavas, O monarch, equipped in mail at dawn, again stood for

battle. And with elephants and steeds and cars and infantry, and with

standards upraised and umbrellas set up, and armed with bright, whetted

weapons, they quickly proceeded against the Kauravas.

"Then thy sire Devavrata, beholding the (Pandava) army thus arrayed,

disposed his army, O king, in counter-array after the form of a huge

crane. And in its beak was Bharadwaja's son (Drona). And Aswatthaman and

Kripa, O monarch, formed its two eyes. And that foremost, of all bowmen,

viz., Kritavarman, united with the ruler of the Kamvojas and with the

Valhikas was stationed, O king, in its head. And in its neck. O Bharata,

were Surasena, and thy son Duryodhana, O king, surrounded by many kings.

And the ruler of the Pragjyotishas, united with the Madras, the Sauviras,

and the Kekayas, and surrounded by a large force, was stationed, O king,

in its breasts. And Susarman the king of Prasthala, accompanied by his

own troops, stood, accoutred in mail, in the left wing. And the Tusharas,

the Yavanas and the Sakas, along with the Chulikas, stood in the right

wing, O Bharata, of that array. And Srutayush and Sataytish and

Somadatta's son, O sire, were stationed in the rear of that array

protecting one another.

"Then the Pandavas, O king, rushed against the Kauravas for battle. The

sun, O Bharata, had risen when the battle commenced. And elephants

proceeded against elephants. And horsemen rushed against horsemen,

car-warriors against car-warriors, O king, and against elephants also, in

that dreadful conflict. And car-men rushed against riders of elephants,

and riders of elephants against horsemen. And car-warriors engaged with

foot-soldiers, and cavalry with infantry. And all the warriors, O king,

excited with wrath, rushed against one another in battle. And the Pandava

army, protected by Bhimasena and Arjuna and the twins, looked beautiful

like the night decorated with stars. And thy army also, with Bhishma and

Kripa and Drona and Salya and Duryodhana, and others, shone like the

firmament spangled with the planets. And Bhimasena the son of Kunti,

endued with great prowess, beholding Drona rushed against the division of

Bharadwaja's son, borne by his steeds of great fleetness. Then Drona,

excited with wrath in that conflict and endued with great energy, pierced

Bhima with nine shafts made wholly of iron, aiming his vital limbs.

Deeply pierced by Bharadwaja's son in that conflict, Bhima despatched

Drona's charioteer to the region of Yama. Thereupon the son of

Bharadwaja, endued with great prowess, himself restraining his steeds,

began to consume the Pandava army like fire consuming a heap of cotton.

And while thus slaughtered, O king, by Drona and Bhishma, the Srinjayas

along with the Kekayas took to flight. And so thy troops also, mangled by

Bhima and Arjuna, became deprived of their senses as they stood, like a

beautiful female in her pride. And in that conflict destructive of heroes

great was the distress, O Bharata, that befell both thy army and theirs.

And we beheld the wonderful sight, O Bharata, of the troops fighting with

one another regardless of their lives.[403] And the Pandavas and the

Kauravas, O king, in that conflict, fought with one another counteracting

one another's weapons."

SECTION LXXVI

Dhritarashtra said, "Our army is possessed of many excellencies,

consisting of diverse forces, its efficiency is great. It is again

arrayed according to the rules of science and, therefore, ought to be

irresistible. It is attached to us exceedingly, and always devoted to us.

It is submissive, and free from the faults of drunkenness and

licentiousness. Its prowess had before been tested. The soldiers are

neither very old nor very young. They are neither lean nor corpulent. Of

active habits, of well-developed and strong frames, they are free from

disease. They are cased in mail and well-equipped with arms. They are

exercised in every kind of weapons. They are skilled in encounters with

swords, with bare arms, and with maces. They are well-exercised in

lances, sabres, and darts, as also in iron clubs, short arrows, javelins

and mallets. They are devoted to all kinds of armed exercises, and are

adepts in mounting upon and descending from the backs of elephants, in

moving forward and stepping back, in smiting effectually, in marching and

retreating. Many a time have they been tested in the management of

elephants and steeds and cars. Having been examined duly they have been

entertained on pay, and not for the sake of lineage, nor from favour nor

from relationship, nor from strength of attachments, nor from connections

of birth and blood. They are all respectable and honest, and their

kinsmen have been well-treated and gratified by us. We have done them

many good offices. They are, besides, all renowned men and endued with

great mental vigour. O son, they are again protected by many foremost of

men endued with great activity, and of famous achievements, resembling

the very Regents of the world and renowned over the whole earth.

Innumerable Kshatriyas, respected throughout the world, and who have of

their own will sided us with their forces and followers also protect

them. Indeed, our army is like the vast ocean filled with the water of

innumerable rivers running from all directions. It abounds with

elephants, and with cars which though destitute of wings, yet resemble

the winged tenants of the air. Vast numbers of combatants constitute the

waters of that ocean, and the steeds and other animals constitute its

terrible waves. Innumerable swords and maces and darts and arrows and

lances constitute the oars (piled on that ocean). Abounding with

standards and ornaments and adorned with cloth inlaid with gold and gems,

the rushing steeds and elephants constitute the winds agitating it into

fury. Our host, therefore, really resembles the vast, shoreless ocean

roaring in rage. And that host is protected by Drona and Bhishma and by

Kritavarman and Kripa and Dussasana, and others headed by Jayadratha. It

is also protected by Bhagadatta and Vikarna by Drona's son, and Suvala's

son, and Valhika and by many other mighty and high-souled heroes of the

world. That our army should yet be slaughtered in battle is due only to

predestined fate, O Sanjaya. Neither men nor highly blessed Rishis of old

ever beheld such preparations (for battle) on earth before. That so large

an army, mustered according to science, and attached (to us) by wealth,

should yet be slaughtered in battle, alas, what can it be but the result

of Destiny? O Sanjaya, all these seem to be unnatural. Indeed Vidura had

often said what was both beneficial and desirable. But my wicked son

Duryodhana would not accept it. I believe that high-souled and

well-knowing person had foreseen all that is now happening and hence the

counsel he gave.[404] Or, O Sanjaya, all these, in all its details, had

been pre-arranged by Him, for that which is ordained by the Creator must

happen as ordained and cannot be otherwise."

SECTION LXXVII

Sanjaya said, "Thou hast, O king, in consequence of thy own fault, been

overtaken by this calamity. O bull of Bharata's race, the faults which

thou, O monarch, hadst seen in that unrighteous course of conduct

(towards the Pandavas), were not seen by Duryodhana. It was through thy

fault, O king, that the match at dice had taken place. And it is through

thy fault that this battle hath taken place with the Pandavas. Having

committed a sin, do thou, therefore, reap the fruit of that sin of thine.

One reapeth the fruit of acts perpetrated by one's own self. Do thou,

therefore, O king, reap the fruit of thy own acts both here and

hereafter. Therefore, O monarch, though overtaken by this calamity, be

calm still, and listen, O sire, to the (account of the) battle as I

recite it.

"The heroic Bhimasena, having with his sharp shafts broken thy mighty

array, then came upon all the younger brothers of Duryodhana. The mighty

Bhima, beholding Dussasana and Durvisaha and Dussaha and Durmada and

Jaya, and Jayasena and Vikarna and Chitrasena and Sudarsana, and

Charuchitra and Suvarman and Duskarna and Karna, and many other mighty

car-warriors, excited with rage, of the Dhartarashtra host near enough to

himself, penetrated into (thy) mighty array that was protected by Bhishma

in that battle. Then, beholding him in their midst, all those warriors

said, 'Ye kings, let us take this one's life'!--Thereupon that son of

Pritha was surrounded by those cousins of his who were firmly resolved

(to take his life). And Bhima then resembled Surya himself of fierce

splendour surrounded by the mighty planets of evil nature, at the time of

the universal destruction. And although the son of Pandu was there in the

very midst of the (Kaurava) array, yet fear entered not his heart, as it

did not that of Indra while surrounded by the Danavas in the fierce

battle of old between the celestials and the Asuras. Then thousands of

car-warriors armed with all weapons and fully prepared for battle

overwhelmed his single self with terrible shafts. Thereupon the heroic

Bhima, disregarding the sons of Dhritarashtra, slew in that conflict many

foremost warriors (of the Kaurava army) fighting from cars or upon the

back of elephants and steeds. And ascertaining the purpose harboured by

those cousins of his who were bent upon his destruction, the mighty Bhima

set his heart upon slaying them all. Then leaving his car and taking up

his mace, the son of Pandu began to smite that very sea of Dhartarashtra

troops.

"Then when Bhimasena thus penetrated the Dhartarashtra host,

Dhrishtadyumna the son of Prishata, forsaking Drona (with whom he had

been engaged), quickly proceeded to the spot where Suvala's son was

stationed. That bull among men, baffling countless warriors of thy army,

came upon the empty car of Bhimasena in that battle. And beholding in

that conflict Visoka, the charioteer of Bhimasena, Dhrishtadyumna, O

king, became exceedingly cheerless and almost deprived of his senses.

With voice choked in tears, and sighing as he spoke, he asked Visoka, in

grief, saying, 'Where is Bhima who is dear to me as my life itself?'

Visoka then, joining his hands, replied unto Dhrishtadyumna saying, 'The

mighty son of Pandu, endued with great strength, ordering me to wait for

him here, hath alone penetrated into the Dhartarashtra host that

resembleth the very ocean. That tiger among men very cheerfully said unto

me these words--'Wait for me, O charioteer, restraining the steeds for a

short space of time, that is, till I slay those that are bent upon my

destruction.--Beholding then the mighty Bhima rushing mace in hand, all

our troops (that supported him) became filled with delight. Then in this

fierce and terrible battle, O prince, thy friend, breaking the mighty

array (of the foe), hath penetrated into it. Hearing these words of

Visoka, Prishata's son Dhrishtadyumna, endued with great strength, said

unto the charioteer these words on the field of battle. 'What need have I

today of life itself, if forgetting my affection for the Pandavas, I

forsake Bhima in battle? If I return today without Bhima, what will the

Kshatriyas say of me? What will they say of me when they will learn that

while I was on the field Bhima penetrated alone into the hostile array

making a single opening in it? The gods with Indra at their head visit

him with evil who, forsaking his comrades in battle, returneth home

unhurt! The mighty Bhima again is my friend and kinsman. He is devoted to

me, and I also am devoted to that slayer of foes. Therefore, I will go

thither, whither Bhima hath gone. Behold me slaying the foe like Vasava

slaying the Danavas.' Having said this, the heroic Dhrishtadyumna, O

Bharata, proceeded through the midst of the foe, along the tracks opened

by Bhimasena and marked by elephants crushed with his mace. He then

obtained sight of Bhimasena consuming the hostile ranks or felling

Kshatriya warriors like the tempest devastating rows of trees. And

car-warriors and horsemen and foot-soldiers and tuskers, while thus

slaughtered by him, uttered loud cries of woe. And cries of ah and alas

arose from thy troops, O sire, while they were slaughtered by the

victorious Bhima accomplished in all moods of warfare. Then the Kaurava

warriors all accomplished in arms, surrounding Vrikodara on all sides,

fearlessly poured upon him their arrowy showers at the same time. Then

the mighty son of Prishata, beholding that foremost of all wielders of

weapons, that celebrated hero, viz., the son of Pandu, thus attacked on

all sides by fierce ranks of foes in close array, mangled with shafts,

treading the field on foot, and vomiting the poison of his wrath, mace in

hand and looking like the Destroyer himself at the hour of the universal

dissolution, quickly approached him and comforted him by his presence.

And taking him upon his car, and plucking the arrows off from all his

limbs, and embracing him warmly, the high-souled son of Prishata

comforted Bhimasena in the very midst of the foe. Then thy son, in that

terrible conflict, quickly coming up to his brothers, said unto them,

'This son of Drupada of wicked soul, is now united with Bhimasena. Let us

all approach him together for slaying him. Let not the foe seek our ranks

(for battle).' Hearing these words, the Dhartarashtras, thus urged on by

the command of their eldest brother and unable to put up (with the foe),

quickly rushed, with upraised weapons, for slaying Dhrishtadyumna like

fierce comets at the hour of the universal dissolution. Taking up their

beautiful bows, those heroes, making the very earth shiver with the twang

of their bowstring and the rattle of their car-wheels, showered shafts on

Drupada's son, like the clouds covering the mountain-breast with torrents

of rain. But that hero conversant with all modes of warfare, though thus

struck with sharp arrows in that battle, did not waver. On the other

hand, that mighty car-warrior, the youthful son of Drupada, beholding

those heroic sons of thine staying before him in battle and exerting

themselves to their utmost being desirous of slaying them applied that

fierce weapon called Pramohana and engaged with thy sons, O king, like

Indra with the Danavas in battle. Then those heroic warriors were

deprived of their senses, their minds and strength afflicted by the

Pramohana weapon. And the Kauravas fled away in all directions, with

their steeds and elephants and cars, beholding those sons of thine

deprived of their senses in a swoon like those whose hours had come. And

at that time Drona, the foremost of all wielders of weapons, approaching

Drupada, pierced him with three fierce shafts. And that monarch then, O

king, viz., Drupada, deeply pierced by Drona, left the battle, O Bharata,

remembering his former hostility (with Bharadwaja's son). Thereupon Drona

endued with great prowess having thus vanquished Drupada, blew his conch.

And hearing the blare of his conch, all the Somakas were struck with

fear. Then Drona, possessed of great energy, that foremost of all

wielders of weapons, heard of thy sons being deprived of their senses in

battle with the Pramohana weapon. Then the son of Bharadwaja, desirous of

rescuing the princes, speedily left that part of the field where he was

and proceeded to the place where thy sons were. And that mighty bowman

viz., Bharadwaja's son of great prowess, there beheld Dhrishtadyumna and

Bhima careering through the field in that dreadful conflict. And that

mighty car-warrior beheld thy sons deprived of their senses. Taking up

then the weapon called Prajna, he neutralised the Pramohana weapon (that

Dhrishtadyumna had shot). Then thy sons those mighty car-warriors, when

their senses returned, once more proceeded to battle with Bhima and

Prishata's son. Then Yudhishthira, addressing his own troops said, 'Let

twelve brave car-warriors cased in mail and headed by Subhadra's son,

follow, to the utmost of their might, the track of Bhima and Prishata's

son in battle. Let intelligence be had (of those two warriors). My heart

is very uneasy.' Thus ordered by the king, those heroes possessed of

great prowess in battle and proud of their manliness, saying 'Yes,' all

proceeded forward when the sun had reached the meridian. And those

chastisers of foes then, viz., the Kaikeyas and the sons of Draupadi, and

Dhrishtaketu of great prowess, supported by a large force and with

Abhimanyu at their head, and disposing themselves in the array called

Suchimukha,[405] penetrated into that car-division of the Dhartarashtras

in battle. And thy troops, O king, struck with the fear of Bhimasena and

deprived of their senses by Dhrishtadyumna, were unable to resist (the

rush of) those mighty bowmen headed by Abhimanyu. And they were quite

helpless, like a lady in the streets. And those mighty bowmen with

standards variegated with gold cutting through (the Kaurava ranks),

proceeded with great speed for rescuing Dhrishtadyumna and Vrikodara. And

the latter, beholding those mighty bowmen headed by Abhimanyu, became

filled with delight and continued to smite down thy ranks. And the heroic

prince of Panchala, viz., the son of Prishata, seeing meanwhile his

preceptor advancing towards him with great speed, no longer wished to

compass the death of thy sons. Causing Vrikodara then to be taken up on

the car of the king of the Kaikeyas, he rushed in great wrath against

Drona accomplished in arrow and all weapons. And that slayer of foes,

viz., the valiant son of Bharadwaja, excited with rage, cut off with a

broad-headed shaft the bow of Prishata's son who was rushing towards him

with impetuosity. And remembering the bread he had eaten of his master

and desirous of doing good to Duryodhana, he also sped hundreds of shafts

after Prishata's son. Then that slayer of hostile heroes, viz., the son

of Prishata, taking up another bow, pierced Drona with seventy shafts

whetted on stone and furnished with wings of gold. Then that grinder of

foes, viz., Drona, once more cut off his bow, and despatched his four

steeds to Yama's abode with four excellent arrows, and also slew his

charioteer, O Bharata, with a broad-headed shaft. Then that mighty

car-warrior of strong arms, viz., Dhrishtadyumna, quickly descending from

that car whose steeds had been slain, ascended the great car of

Abhimanyu. Then Drona caused the Pandava army consisting of cars,

elephants, and steeds, to tremble, in the very sight of Bhimasena and the

intelligent son of Prishata. Beholding then that army thus broken by

Drona of immeasurable energy, all those mighty car-warriors were

incapable of checking its flight. And that army, thus slaughtered by

Drona with his sharp shafts, began to move in eddies there, like the

agitated sea. And beholding the (Pandava) army in that condition, thy

troops were filled with delight. And seeing the preceptor excited with

rage and thus consuming the ranks of the foe, all thy warriors, O

Bharata, set up loud shouts and uttered exclamations in praise of Drona."

SECTION LXXVIII

Sanjaya said, "Then king Duryodhana, regaining his senses, once more

began to resist Bhima with showers of arrows. And once more those mighty

car-warriors viz., thy sons, united together, began to fight valiantly

with Bhimasena. And Bhimasena also of mighty arms during that battle,

having got his car, ascended it and proceeded to the spot where thy sons

were. And taking up a strong and very tough bow adorned with gold and

capable of taking the lives of foes he pierced thy sons in that conflict,

with his shafts. Then king Duryodhana struck the mighty Bhimasena at the

very vitals with a long shaft of exceeding sharpness. Then that mighty

bowman, pierced thus deeply by thy son, bow in hand, forcibly drawing his

own with eyes red in wrath, struck Duryodhana in his two arms and the

breast with three shafts. But struck thus, O king, he moved not, like a

prince of mountains. Beholding then those two heroes excited with rage

and smiting each other, the younger brothers of Duryodhana, all of whom

were heroes prepared to lay down their lives, remembering their

previously formed scheme of afflicting Vrikodara of terrible deeds, set

about firmly resolved, for smiting him down. And as they fell upon him in

battle, Bhimasena of great strength rushed against them, O king, like an

elephant rushing against an attacking compeer. Excited with fury and

endued with great energy, that celebrated hero then, O king, afflicted

thy son Chitrasena with a long arrow. And as regards thy other sons, that

descendant of Bharata smote them all in that battle, with diverse kinds

of shafts furnished with wings of gold and endued with great impetus.

Then king Yudhishthira the just, disposing all his own divisions properly

despatched twelve mighty car-warriors including Abhimanyu and others to

follow Bhimasena behind. Those, O king, all proceeded against those

mighty car-warriors, viz., thy sons. Beholding those heroes on their

cars, resembling the Sun himself or the fire in splendour-those great

bowmen of blazing effulgence and superb beauty, looking resplendent in

that dreadful conflict with ornaments of gold,--thy mighty sons abandoned

Bhima (with whom they had been fighting). The sons of Kunti, however,

could not bear the sight of their abandoning the conflict alive."

SECTION LXXIX

Sanjaya said, "Then Abhimanyu, accompanied by Bhimasena pursuing thy

sons, afflicted them all. Then the mighty car-warriors of thy army,

including Duryodhana and others, beholding Abhimanyu and Bhimasena united

with Prishata's son in the midst of the (Kauravas) troops, took up their

bows, and borne by their fleet steeds rushed to the spot where those

warriors were. And on that afternoon, O king, a dreadful conflict took

place between the mighty combatants of thy army and those of the foe, O

Bharata. And Abhimanyu, having, in that fierce battle, slain the steeds

of Vikarna, pierced the latter with five and twenty small arrows. Then

that mighty car-warrior, Vikarna, abandoning that car whose steeds had

been slain, mounted on the resplendent car, O king, of Chitrasena. Then

thus stationed on the same car, viz., those two brothers of Kuru's race,

the son of Arjuna covered, O Bharata, with showers of arrows. Then

Durjaya and Vikarna pierced Abhimanyu with five shafts made wholly of

iron. Abhimanyu however, shook not in the least but stood firm like the

mountain Meru. Dussasana in that battle, O sire, fought with the five

Kekaya brothers. All these, O great king, seemed exceedingly wonderful.

The sons of Draupadi, excited with rage, resisted Duryodhana in that

battle. And each of them, O king, pierced thy son with three shafts. Thy

son also, invincible in battle, pierced each of the sons of Draupadi, O

monarch, with sharp shafts. And pierced by them (in return) and bathed in

blood, he shone like a hill with rillets of water mixed with red-chalk

(gliding down its breast). And the mighty Bhishma also, in that battle, O

king, afflicted the Pandava army like a herdsman belabouring his herd.

Then, O monarch, the twang of Gandiva was heard, of Partha, who was

engaged in slaughtering the foe on the right of the army.

And in that part of the field headless trunks stood up by thousands,

amongst the troops, O Bharata, of both the Kauravas and the Pandavas. And

the field of battle resembled an ocean whose water was blood, and whose

eddies were the shafts (shot by the combatants). And the elephants

constituted the islands of that ocean, and the steeds its waves. And cars

constituted the boats by which brave men crossed it. And many brave

combatants, with arms cut off, divested of armour, and hideously

mutilated, were seen lying there in hundreds and thousands. And with the

bodies of infuriate elephants deprived of life and bathed in blood, the

field of battle. O Bharata, looked as if strewn with hills. And the

wonderful sight we saw there, O Bharata, was that neither in their army

nor in thine was a single person that was unwilling to fight. And thus, O

monarch, did those brave warriors, of both thy army and the Pandavas,

fight, seeking glory and desirous of victory."

SECTION LXXX

Sanjaya said, "Then when the sun assumed a red hue, king Duryodhana,

desirous of battle, rushed towards Bhima from desire of slaying him.

Beholding that heroic warrior cherishing deep animosity (thus) coming

towards him, Bhimasena, excited with great wrath, said these

words,--'That hour hath come which I have desired for so many years. I

will slay thee to-day if thou dost not abandon the battle. Slaying thee I

shall today dispel the sorrows of Kunti as also of Draupadi and the woes

that were ours during our exile in the woods. Filled with pride, thou

hadst formerly humiliated the sons of Pandu. Behold, O son of Gandhari,

the dire fruit of that sinful behaviour. Following the counsels of Karna

as also of Suvala's son, and recking the Pandavas little, thou hadst

formerly behaved towards them as thou hadst hinted. Thou hadst also

disregarded Krishna who begged thee (for peace). With a joyous heart

didst thou despatch Uluka (to us) with thy messages. For all these, I

shall slay thee to-day with all thy kinsmen, and thus avenge all those

offences of thine of former days.' Having said these words, Bhima bending

his bow and stretching it repeatedly, and taking up a number of terrible

shafts whose effulgence resembled that of the lightning itself, and

filled with wrath, quickly sped six and thirty of them at Duryodhana. And

those shafts resembled the flames of a blazing fire, and coursed straight

with the force of the thunder-bolt. And then he pierced Duryodhana's bow

with two shafts, and his charioteer with two. And with four shafts he

despatched Duryodhana's (four) steeds to the regions of Yama. And that

grinder of foes then, with two shafts shot with great force, cut off in

that battle the king's umbrella from his excellent car. And with three

other shafts he cut off his handsome and blazing standard. And having cut

it off, he uttered a loud shout in the very sight of thy son. And that

beautiful standard of the latter, decked with diverse gems, suddenly fell

down on the earth from his car like a flash of lightning from the clouds.

And all the kings beheld that beautiful standard of the Kuru king,

bearing the device of an elephant, decked with gems, and blazing like the

sun, fell down cut off (by Bhimasena). And that mighty car-warrior, viz.,

Bhima, then pierced Duryodhana in that battle, smiling the while, with

ten shafts like a guide piercing a mighty elephant with the hook. Then

that foremost of car-warriors, viz., the mighty king of the Sindhus,

supported by many brave warriors, placed himself on the flank of

Duryodhana. And then that great car-warrior, viz., Kripa, O king, caused

the vindictive Duryodhana, that son of Kuru's race, of immeasurable

energy, to mount on his own car. Then king Duryodhana, deeply pierced by

Bhimasena and feeling great pain, sat down on the terrace of that car.

Then Jayadratha, desirous of slaying Bhima, surrounded him on all sides

with several thousands of cars. Then, O king, Dhrishtaketu and Abhimanyu

of great energy, and the Kekayas, and the sons of Draupadi, all

encountered thy sons. And the high-souled Abhimanyu smote them all,

piercing each with five straight shafts, resembling the bolts of heaven

or Death's selves, shot from his excellent bow. Thereupon, all of them,

unable to bear it (coolly), showered on that foremost of car-warriors,

viz., the son of Subhadra, a perfect down-pour of sharp shafts like

rain-charged clouds pouring rain on the breast of the mountains of Meru.

But Abhimanyu, that invisible warrior accomplished in arms, thus

afflicted by them in battle, caused all thy sons, O king, to tremble like

the wielder of the thunder-bolt causing the mighty Asuras to tremble in

the battle between the celestials and the latter. Then that foremost of

car-warriors, O Bharata, shot fourteen broad-headed shafts, fierce and

looking like snakes of virulent poison, at Vikarna. Endued with great

prowess and as if dancing in that battle, he felled with those shafts the

standard of Vikarna from his car and slew also his charioteer and steeds.

Then that mighty car-warrior, the son of Subhadra, again sped at Vikarna

many other arrows that were well-tempered, straight-going, and capable of

penetrating every armour. And those arrows furnished with feathers of the

kanka bird, coming at Vikarna and passing through his body, entered the

earth, like hissing snakes. And those arrows, with wings and points

decked with gold, bathed in Vikarna's blood, seemed to vomit blood on the

earth. Beholding Vikarna thus pierced, his other uterine brothers rushed,

in that battle, against those car-warriors headed by Subhadra's son. And

when these invincible warriors upon their (own) cars came upon those

combatants (of the Pandava army) resplendent like so many suns and

staying on their cars both began to pierce one another.. And Durmukha,

having pierced Srutakarman with five shafts, cut off the latter's

standard with a single shaft and then pierced his charioteer with seven.

And advancing closer, he slew with half a dozen shafts his foe's steeds,

fleet as the wind and cased in golden armour, and then felled his

charioteer. Srutakarman, however, staying on that car of his, the steeds

of which had been slain, hurled in great wrath a dart blazing like a

fierce meteor. That dart, blazing with effulgence, passing through the

renowned Durmukha's hard coat of mail, penetrated into the earth.

Meanwhile the mighty Sutasoma beholding Srutakarman deprived of his car,

caused him to mount upon his own car in the very sight of all the troops.

The heroic Srutakirti rushed against thy son Jayatsena in that battle,

desirous, O king, of slaying that renowned warrior. Then thy son

Jayatsena, O king, with a sharp arrow having a horse-shoe head, smiling

the while, cut off the bow of the high-souled Srutakirti as the latter

came along stretching it in his hands. Then Satanika, beholding his

uterine brother's bow cut off, endued as he was with great valour,

quickly came at that spot repeatedly roaring like a lion. And Satanika,

drawing his bow in that battle with great force, speedily pierced

Jayatsena with ten shafts, and uttered a loud shout like an infuriate

elephant. And with another arrow of sharp point and capable of

penetrating every armour, Satanika deeply pierced Jayatsena in the chest.

Just at that time, Dushkarna who was near his brother. (Jayatsena)

infuriate with anger, cut off Satanika's bow and arrow. Then the mighty

Satanika taking up another excellent bow capable of bearing a great

strain, aimed many sharp shafts. And addressing Dushkarna in the presence

of his brother (Jayatsena), saying--'Wait', 'Wait',--he sped at him those

sharp and blazing shafts resembling so many snakes. And then he speedily

cut off Dushkarna's bow with one arrow, and slew his charioteer, O sire,

with two, and then pierced Dushkarna himself with seven arrows. And that

spotless warrior then with a dozen sharp shafts slew all the steeds of

Dushkarna that were fleet as the mind and of variegated hue. And then

with another broad-headed arrow, well-aimed and capable of coursing

swiftly, Satanika, excited with great wrath deeply pierced Dushkarna in

the chest. And thereupon the latter fell down on the earth like a tree

struck with lightning. Beholding Dushkarna slain, five mighty

car-warriors, O king, surrounded Satanika on all sides, from desire of

slaying him. And they struck the renowned Satanika with showers of

arrows. Then the five Kekaya brothers, excited with wrath, approached

(Satanika for rescuing him). Beholding the latter coming upon them, thy

sons--those mighty car-warriors,--rushed towards them like elephants

rushing against mighty elephants. (These amongst thy sons, viz.,)

Durmukha and Durjaya and the youthful Durmarshana and Satranjaya and

Satrusha, all renowned warriors, excited with rage, proceeded, O king,

against the (five) Kekaya brothers. On their cars that resembled

(fortified) towns, unto which were yoked steeds decked with ornaments,

and which were graced with beautiful standards of variegated hue, those

heroes wielding excellent bows and cased in beautiful coats of mail and

owning excellent standards, entered the hostile army like lions entering

one forest from another. Smiting one another, fierce and terrific was the

battle that ensued between them and the foe, in which cars and elephants

got entangled with one another. Cherishing feelings of hostility towards

one another, the terrible battle in which they took part lasted for a

short space of time about sunset, increasing the population of Yama's

kingdom. And car-warriors and horsemen by thousands were strewn over the

field. And Bhishma the son of Santanu excited with wrath, began to

slaughter the troops of the high-souled Pandavas with his straight

shafts. And with his arrows he began to despatch the combatants of the

Panchalas to the domains of Yama. And the grandsire, having thus broken

the ranks of the Pandavas at last withdrew his troops and retired, O

king, to his encampment. And king Yudhishthira also, beholding both

Dhrishtadyumna and Vrikodara, smelt their heads, and filled with joy,

retired to his tents."

SECTION LXXXI

Sanjaya said, "Then those heroes, O king, who cherished feelings of

hostility towards one another, retired to their tents, their persons

covered with blood. Having rested for a while agreeably to rule, and

praising one another (for the feats of the day), they were again seen

clad in mail, desirous of battle. Then thy son, O king, overwhelmed with

anxiety and covered with blood trickling down (from his wounds), asked

the grandsire, saying.[406] 'Our troops are fierce and terrible and carry

innumerable standards. They are, again, arrayed properly. Yet the brave

and mighty car-warriors of the Pandavas, having penetrated (into our

array) and afflicted and slaughtered (our troops), escaped unhurt.[407]

Confounding us all, they have won great fame in battle. Bhima again,

having penetrated into our Makara array which was strong as the

thunder-bolt, afflicted me with his terrible shafts each resembling the

rod of Death. Beholding him excited with wrath, O king, I was deprived of

my senses. Even now I cannot regain my peace of mind. Through thy grace,

O thou that art firm in truth, I desire to obtain victory and slay the

sons of Pandu.' Thus addressed by him, the high-souled son of Ganga, that

foremost of all wielders of weapons, endued with great mental energy,

understanding that Duryodhana was possessed by grief replied unto him,

laughing the while though cheerless, saying,[408] 'Penetrating into

(their) army with the utmost exertions and with my whole soul, O prince,

I wish to give thee victory and joy. For thy sake I do not at all

dissemble. They that have become the allies of the Pandavas in this

battle are fierce and numerous. Mighty car-warriors of great renown, they

are exceedingly brave and accomplished in arms. Incapable of being

fatigued, they vomit forth their wrath. Cherishing feelings of animosity

towards thee, and swelling with prowess, they are not capable of being

defeated easily. I will, however, O king, contend against those heroes

with my whole soul and throwing away my very life. For thy sake, in

battle, O thou of great glory, my life itself shall today be recklessly

exposed. For thy sake I would consume all the worlds with the celestials

and the Daityas, let alone thy foes here. I will, O king, fight with

those Pandavas, and do all that is agreeable to thee. Hearing these

words, Duryodhana became inspired with great confidence and his heart was

filled with delight. And cheerfully he ordered all the troops, and all

the kings, (in his army) saying, Advance. And at that command, O king,

his army consisting of cars, steeds, foot-soldiers, and elephants, began

to advance. And that large force. O king, armed with diverse kinds of

weapons, was exceedingly cheerful. And that army of thine, O monarch,

consisting of elephants, steeds, and foot-soldiers, on the field of

battle, looked exceedingly beautiful. And huge tuskers, stationed in

large bodies, and skilfully urged, looked resplendent on the field all

around. And many royal combatants accomplished in diverse weapons were

seen in the midst of thy troops. And the dust, red as the morning sun,

raised by those cars and foot-soldiers and elephants and steeds in large

bodies as they were duly moved over the field, looked beautiful,

shrouding the rays of the sun. And the many-coloured banners stationed on

cars and elephants, waving in the air and moving along the welkin, looked

beautiful like flashes of lightning amid the clouds. And loud and fierce

was the uproar made by the twang of the bows stretched by the kings,

resembling the roar of the ocean while churned in the Krita age by the

gods and the great Asuras. And that army of thy sons, looking so proud,

consisting of (combatants of) diverse hues and shapes, shouting so

fiercely, and capable of slaying hostile warriors, then looked like those

masses of clouds that appear at the end of the Yuga.[409]'"

SECTION LXXXII

Sanjaya said, "O chief of the Bharatas, Ganga's son, once more addressing

thy son who was plunged in thought, told him these delightful words,

'Myself and Drona and Salya and Kritavarman of Satwata's race, and

Aswatthaman and Vikarna and Bhagadatta and Suvala's son and Vinda and

Anuvinda of Avanti, and Valhika with the Valhikas,[410] and the mighty

king of the Trigartas and the invincible ruler of the Magadhas,

Vrihadvala the king of the Kosalas, and Chitrasena and Vivingsati and

many thousands of car-warriors graced with tall standards, a large number

of country-born steeds well-mounted with excellent horse-soldiers and

many infuriate elephants of large size with temporal juice issuing from

their mouths and cheeks, and many brave foot-soldiers armed with diverse

weapons and born in diverse realms, are all prepared to do battle for thy

sake.[411] These, and many others ready for thy sake to lay down their

lives, are, as I think, competent to vanquish the very gods in battle. I

should, however, always tell thee, O king, what is for thy good. The

Pandavas are incapable of being vanquished by the very gods with Vasava.

They have Vasudeva for their ally and are equal to Mahendra himself in

prowess. As regards myself, I shall, however, always do thy bidding.

Either I shall vanquish the Pandavas in battle or they will vanquish me.

Having said these words, the grandsire gave him an excellent herb of

great efficacy for healing his wounds. And therewith thy son was cured of

his wounds. Then at dawn when the sky was clear, the valiant Bhishma,

that foremost of men well-versed in all kinds of array, himself disposed

his troops in that array called Mandala bristling with weapons. And it

abounded with foremost of warriors and with tuskers and foot-soldiers.

And it was surrounded on all sides with many thousands of cars, and with

large bodies of horsemen armed with swords and lances. Near unto every

elephant were placed seven cars, and near unto every car were placed

seven horsemen. And behind every horseman were placed seven bowmen, and

behind every bowman were seven combatants with shields. And thus, O king,

thy army, arrayed by mighty car-warriors, stood for fierce battle,

protected by Bhishma. And ten thousand horses, and as many elephants, and

ten thousand cars, and thy sons, all equipped in mail, viz., the heroic

Chitrasena and others, protected the grandsire. And it was seen that

Bhishma was protected by those brave warriors, and those princes

themselves of great strength, accoutred in mail, were (in their turn)

protected by him. And Duryodhana accoutred in mail sat upon his car on

the field, and possessed of every grace, looked resplendent like Sakra

himself in heaven. Then, O Bharata, loud were the shouts uttered by thy

sons and deafening the clatter of cars and the uproar of musical

instruments. That mighty and impenetrable array of those slayer of foes,

viz., the Dhartarashtras (in the form called) Mandala, (thus) arrayed by

Bhishma, began to proceed, facing the west. Incapable of being defeated

by enemies, it looked beautiful in every point. Beholding then the array

called Mandala that was exceedingly fierce, king Yudhishthira himself

disposed his troops in the array called Vajra. And when the divisions

were thus arrayed, car-warriors and horsemen, stationed in their proper

places, uttered leonine shouts. Accompanied by their respective forces,

the brave warriors of both armies, well versed in smiting, and longing

for battle, proceeded, desirous of breaking each other's array. And

Bharadwaja's son proceeded against the king of the Matsyas, and his son

(Aswatthaman) against Sikhandin. And king Duryodhana himself rushed

against the son of Prishata. And Nakula and Sahadeva went forth against

the king of the Madras. And Vinda and Anuvinda of Avanti proceeded

against Iravat. And many kings together battled with Dhananjaya. And

Bhimasena, exerting himself well, opposed the son of Hridika in battle.

And possessed of great prowess, (Abhimanyu) the son of Arjuna, fought in

battle, O king, against the sons Chitrasena and Vikarna, and Durmarshana.

And Hidimva's son, that prince of the Rakshasas, rushed against that

mighty bowman, the ruler of the Pragjyotishas, like one infuriate

elephant against another. And the Rakshasa Alamvusha, O king, excited

with wrath, rushed in battle against the invincible Satyaki in the midst

of his followers. And Bhurisravas, exerting himself greatly, fought

against Dhrishtaketu. And Yudhishthira, the son of Dharma, proceeded

against king Srutayush. And Chekitana in that battle fought against

Kripa. And others (among the Kuru warriors), exerting themselves

powerfully, proceeded against that mighty car-warrior Bhima. And

thousands of (other) kings surrounded Dhananjaya, with darts, lances,

arrows, maces, and spiked clubs in their hands. Then Arjuna, excited with

great wrath, addressing him of Vrishni's race, said, 'Behold, O Madhava,

the Dhartarashtra troops in battle, arrayed by the high-souled son of

Ganga, acquainted with every kind of array. Behold, O Madhava, those

brave warriors, countless in number, and desirous of battle (with me).

Behold, O Kesava, the ruler of the Trigartas with his brothers.[412] This

very day I shall slay them all, O Janardana, before thy eyes,--them, that

is, O foremost of the Yadus, who, longing for battle (with me), are on

the field.' Having said these words, the son of Kunti, rubbing his

bowstring, showered his arrows on that multitude of kings. And those

great bowmen also, poured on him thick showers of arrows, like clouds

that fill a lake with torrents of rain in the rainy season. And loud

shouts were heard in thy army, O monarch, when in that great battle the

two Krishnas were seen covered with thick showers of arrows. And the

gods, the celestial Rishis, and the Gandharvas with the Uragas, beholding

the two Krishnas in that state, were filled with great wonder. Then

Arjuna, O king, excited with wrath, invoked the Aindra weapon. And then

the prowess we beheld of Vijaya seemed to be highly wonderful insomuch

that those showers of weapons shot by his foes were checked by his

myriads of arrows. And there among those thousands of kings and steeds

and elephants, was none, O king, that was not wounded. And others, O

sire, the son of Pritha pierced, each with two or three arrows. And while

being thus struck by Pritha, they sought the protection of Bhishma, the

son of Santanu. But Bhishma then became the rescuer of those warriors who

were like men sinking in the fathomless deep. And in consequence of those

warriors thus flying away and mixing with thy troops, thy broken ranks, O

king, were agitated like the vast deep with a tempest."

SECTION LXXXIII

Sanjaya said, "And when the battle was thus raging and after Susarman had

ceased fighting, and the (other) heroic warriors (of the Kuru army) had

been routed by the high-souled son of Pandu; after, indeed, thy army,

resembling the very ocean, had become quickly agitated and the son of

Ganga had speedily proceeded against the car of Vijaya, king Duryodhana,

beholding the prowess of Partha in battle, quickly proceeded towards

those kings, and addressing them as also the heroic and mighty Susarman

stationed in their van, said in their midst these words, gladdening them

all, 'This Bhishma, the son of Santanu, this foremost one among the

Kurus, reckless of his very life, is desirous of fighting with his whole

soul against Dhananjaya. Exerting your best, ye all, united together, and

accompanied by your troops, protect in battle the grandsire, of Bharata's

race, who is proceeding against the hostile army.' Saying, 'Yes,' all

those divisions, belonging to those kings, O monarch, proceeded,

following the grandsire. Then the mighty Bhishma, the son of Santanu,

(thus rushing to battle), speedily came upon Arjuna of Bharata's race who

also had been coming towards him, on his exceedingly resplendent and

large car unto which were yoked white steeds and upon which was set up

his standard bearing the fierce ape, and whose rattle resembled the deep

roll of the clouds. And thy entire army, beholding the diadem-decked

Dhananjaya, thus coming to battle, uttered, from fear, many loud

exclamations. And beholding Krishna, reins in hand, and looking like the

mid-day sun in splendour, thy troops could not gaze at him. And so also

the Pandavas were incapable of looking at Santanu's son Bhishma of white

steeds and white bow and resembling the planet Sukra risen in the

firmament. And the latter was surrounded on all sides by the high-souled

warriors of the Trigartas headed by their king with his brothers and

sons, and by many other mighty car-warriors.

"Meanwhile, Bharadwaja's son pierced with his winged arrows the king of

the Matsyas in battle. And in that combat he cut off the latter's

standard with one shaft, and his bow also with another. Then Virata, the

commander of a large division, leaving aside that bow thus cut off,

quickly took up another that was strong and capable of bearing a great

strain. And he also took up a number of blazing arrows that resembled

snakes of virulent poison. And he pierced Drona in return with three (of

these) and his (four) steeds with four. And then he pierced Drona's

standard with one arrow, and his charioteer with five. And he also

pierced Drona's bow with one arrow, and (at all this) that bull among

Brahmanas became highly angry. Then Drona slew Virata's steeds with eight

straight shafts, and then his charioteer, O chief of the Bharatas, with

one shaft. His charioteer having been slain, Virata jumped down from his

car whose steeds also had been killed. And then that foremost of

car-warriors speedily mounted upon the car of (his son) Sankha. Then sire

and son, staying on the same car, began with great might to resist the

son of Bharadwaja with a thick shower of arrows. Then the mighty son of

Bharadwaja, excited with wrath, quickly shot at Sankha in that encounter,

an arrow resembling a snake of virulent poison. And that arrow, piercing

through Sankha's breast and drinking his blood, fell upon the earth, wet

and smeared with gore. Struck with that arrow of Bharadwaja's son, Sankha

speedily fell down from his car, his bow and arrows loosened from his

grasp in the very presence of his sire. And beholding his son slain,

Virata fled from fear, avoiding Drona in battle, who resembled Death's

self with gasping mouth. The son of Bharadwaja then, without losing a

moment, checked the mighty host of the Pandavas resisting combatants by

hundreds and thousands.

"Sikhandin also, O king, getting at Drona's son in that battle, struck

the latter between his brows with three swiftly coursing shafts. And that

tiger among men, viz., Aswatthaman, pierced with those shafts looked

beautiful like the mountain Meru with its three tall golden crests. Then,

O king, Aswatthaman excited with rage, and within half the time taken up

by a wink of the eye, overthrew in that battle Sikhandin's charioteer and

standard and steeds and weapons, covering them with myriads of shafts.

Then that foremost of car-warriors, viz., Sikhandin, that scorcher of

foes, jumping down from that car whose steeds had been slain, and taking

up a sharp and polished scimitar and a shield, excited with rage, moved

on the field with great activity like a hawk. And while moving with great

activity, O king, on the field sword in hand, the son of Drona failed to

find an opportunity (for striking him). And all this seemed highly

wonderful. And then, O bull of Bharata's race, the highly wrathful son of

Drona sent after Sikhandin in that battle many thousands of shafts. But

Sikhandin, that foremost of mighty men, with his sharp sword cut that

fierce shower of arrows coming towards him. Then the son of Drona cut

into pieces that resplendent and beautiful shield decked with a hundred

moons and then that sword also of Sikhandin. And he pierced the latter's

person also, O king, with a large number of winged arrows. Then

Sikhandin, whirling the fragment (in his hand) of that sword of his which

had been cut off by Aswatthaman with his arrows and which resembled a

blazing snake, quickly hurled it at him. The son of Drona however,

displaying in that battle the lightness of his arms, cut off that (broken

blade) coming impetuously towards him and resembling in splendour the

fire that blazeth forth at the end of the Yuga. And he pierced Sikhandin

himself with innumerable arrows made of iron. Then Sikhandin, O King,

exceedingly afflicted with those whetted arrows, speedily mounted on the

car of (Satyaki) that high-souled scion of Madhu's race. Then Satyaki,

excited with rage, pierced in that battle, with his terrible shafts the

cruel Rakshasa Alamvusha on all sides. That prince of Rakshasas then, O

Bharata, cut off in that combat Satyaki's bow with a crescent-shaped

arrow and pierced Satyaki also with many shafts. And creating by his

Rakshasa powers an illusion, he covered Satyaki with showers of arrows.

But wonderful was the prowess that we then beheld of the grandson of

Sini, inasmuch as struck with those whetted shafts he betrayed no fear.

On the other hand, O Bharata, that son of Vrishni's race applied (with

Mantras) the Aindra weapon, which that illustrious hero of Madhu's race

had obtained from Vijaya.[413] That weapon, consuming into ashes that

Demoniac illusion, covered Alamvusha all over with terrible shafts, like

a mass of clouds covering the mountain-breast with torrents of rain in

the rainy season. Thereupon the Rakshasa, thus afflicted by that hero of

Madhu's race, fled away in fear, avoiding Satyaki in battle. Then the

grandson of Sini, having vanquished that prince of Rakshasas who was

incapable of being vanquished by Maghavat himself, uttered a loud roar in

the very sight of all thy troops. And Satyaki, of prowess incapable of

being baffled, then began to slay thy troops with innumerable shafts

whereupon the latter fled away in fear.

"Meanwhile, O monarch, Dhrishtadyumna, the mighty son of Drupada, covered

thy royal son in battle with innumerable straight shafts. While, however,

O Bharata, Dhrishtadyumna was thus shrouding him with his shafts, thy

royal son was neither agitated nor struck with fear. On the other hand,

he speedily pierced Dhrishtadyumna in that battle (first) with sixty and

(then) with thirty shafts. And all these seemed highly wonderful. Then

the commander of the Pandava army, O Bharata, excited with wrath cut off

his bow. And that mighty car-warrior then slew in that combat the four

steeds of thy son, and also pierced him with seven shafts of the keenest

points. Thereupon (thy son), that mighty-armed warrior endued with great

strength, jumping down from that car whose steeds had been slain, ran on

foot, with an upraised sabre, towards the son of Prishata. Then the

mighty Sakuni, devoted to the king, quickly coming to that spot, caused

thy royal son to mount on his own car in the very sight of all. Then that

slayer of foes, the son of Prishata, having vanquished the king, began to

slaughter thy troops like the wielder of the thunder-bolt slaughtering

the Asuras.

"Kritavarman, in that battle, covered with his arrows that mighty

car-warrior Bhima. Indeed, he overwhelmed the latter entirely, like a

mighty mass of clouds shrouding the sun. Then that chastiser of foes

viz., Bhimasena, excited with wrath, and laughing the while, sped some

shafts at Kritavarman. Struck therewith, that Atiratha of the Satwata

race, excelling all in might, trembled not, O king, but (instead) pierced

Bhima (in return) with many sharp arrows. Then the mighty Bhimasena,

slaying the four steeds of Kritavarman, felled the latter's charioteer,

and then his beautiful standard. And that slayer of hostile heroes (viz.,

Bhima) then pierced Kritavarman himself with many shafts of diverse

kinds. And Kritavarman, pierced all over, seemed to be excessively

mangled in every limb. Then from that car whose steeds had been slain,

Kritavarman quickly went to the car of Vrishaka, in the very sight, O

king, of both Salya and thy son. And Bhimasena. excited with rage, began

to afflict thy troops. Goaded to fury, he began to slay them, like the

destroyer himself armed with his club."

SECTION LXXXIV

Dhritarashtra said, "Many and wonderful, O Sanjaya, were the single

combats I hear thee speak of between the Pandavas and my warriors. Thou

speakest not, however, O Sanjaya, of any one of my side having been

cheerful (on such occasions). Thou always speakest of the sons of Pandu

as cheerful and never routed, O Suta and thou speakest of mine as

cheerless, deprived of energy, and constantly vanquished in battle. All

this, without doubt, is Destiny."

Sanjaya said, "Thy men, O bull of Bharata's race, exert themselves

according to the measure of their might and courage, and display their

valour to the utmost extent of their strength. As contact with the

properties of the ocean make the sweet waters of the celestial stream

Ganga brakish, so the valour, O king, of the illustrious warriors of thy

army coming in contact with the heroic sons of Pandu in battle, becometh

futile. Exerting themselves according to their might, and achieving the

most difficult feats, thou shouldst not, O chief of the Kurus, find fault

with thy troops. O monarch, this great and awful destruction of the

world, swelling the (population of the) domains of Yama, hath arisen from

thy misconduct and that of thy sons. It behoveth thee not, O king, to

grieve for what hath arisen from thy own fault. Kings do not always in

this world protect their lives. These rulers of Earth, desirous of

winning by battle the regions of the righteous, daily fight, penetrating

into (hostile) divisions, with heaven only for their aim.

"On the forenoon of that day, O king, great was the carnage that ensued,

resembling what occurred in the battle between the gods and the Asuras

(of old). Listen to it, O monarch, with undivided attention. The two

princes of Avanti, those great bowmen endued with exceeding might, those

excellent warriors fierce in battle, beholding Iravat, advanced against

him. The battle that took place between them was fierce, making the hair

stand on end. Then Iravat, excited with rage, quickly pierced those two

brothers of celestial forms with many sharp and straight shafts. Those

two, however, conversant with all modes of warfare, pierced him in return

in that battle. Struggling their best to slaughter the foe, and desirous

of counteracting each other's feats, no distinction, O king, could be

observed between them as they fought. Iravat then, O monarch, with four

shafts, despatched the four steeds of Anuvinda to the abode of Yama. And

with a couple of sharp, broad-headed shafts, O sire, he cut off the bow

and standard also of Anuvinda. And this feat, O king, seemed highly

wonderful. Then Anuvinda, leaving his own car, mounted on the car of

Vinda. Taking up an excellent and strong bow capable of bearing a great

strain, Anuvinda, as also his brother Vinda, those foremost of

car-warriors hailing from Avanti, both stationed on the same car, quickly

shot many shafts at the high-souled Iravat. Shot by them, those shafts of

great impetuosity decked with gold, while coursing through the air,

covered the welkin.[414] Then Iravat, excited with rage, showered on

those mighty car-warriors, those two brothers (of Avanti) his arrowy

down-pours, and felled their charioteer. When the charioteer, deprived of

life, fell down on the ground, the horses, no longer restrained, ran away

with car. Having vanquished those two warriors, that daughter's son of

the king of the Nagas, displaying his prowess, then began to consume with

great activity thy ranks. Then that mighty Dhartarashtra host, while thus

slaughtered in battle, began to reel in many directions like a person who

hath drunk poison.

"That prince of Rakshasa, the mighty son of Hidimva, on his car of solar

effulgence furnished with a standard, rushed against Bhagadatta. The

ruler of the Pragjyotishas was stationed on his prince of elephants like

the wielder of the thunder-bolt in days of old in the battle occasioned

by the ravishment of Taraka. The gods, the Gandharvas, and the Rishis had

all come there. They could not, however, notice any distinction between

Hidimva's son and Bhagadatta. As the chief of the celestials, excited

with wrath, had inspired the Danavas with fear, so did Bhagadatta, O

king, frightened the Pandava warriors. And the warriors of the Pandava

army, frightened by him on all sides, failed, O Bharata, to find among

their ranks any protector. We beheld however, O Bharata, the son of

Bhimasena there, on his car. The other mighty car-warriors fled away with

cheerless hearts. When, however, O Bharata, he troops of the Pandavas

rallied, in the battle that then ensued an awful uproar arose among thy

troops. Then Ghatotkatcha, O king, in that dreadful battle, covered

Bhagadatta with his arrows like the clouds pouring rain on the breast of

Meru. Baffling all those arrows shot from the Rakshasa's bow, the king

quickly struck the son of Bhimasena in all his vital limbs. That prince

of the Rakshasa, however, though struck with innumerable straight shafts,

wavered not at all (but stood still) like a mountain pierced (with

shafts). Then the ruler of the Pragjyotishas, excited with wrath, hurled

in that combat fourteen lances, all of which, however, were cut off by

the Rakshasa. Cutting off by means of his sharp shafts those lances, the

mighty-armed Rakshasa pierced Bhagadatta with seventy shafts, each

resembling the thunder-bolt in force. Then the ruler of the

Pragjyotishas, laughing the while, O Bharata, despatched in that combat

the four steeds of the Rakshasa to Death's domain. The prince of the

Rakshasas, however, of great valour, staying on that car whose steeds had

been slain, hurled with great force a dart at the elephant of the ruler

of the Pragjyotishas. King Bhagadatta then cut off that swift dart

furnished with a staff of gold and coursing impetuously towards him into

three fragments, and thereupon it fell down on the ground. Beholding his

dart cut off, the son of Hidimva fled from fear like Namuchi, that

foremost of the Daityas, in days of old, from battle with Indra. Having

vanquished in battle that hero of great valour and renowned prowess, who,

O king, cannot be vanquished in battle by Yama himself or Varuna, king

Bhagadatta with his elephant began to crush down the troops of the

Pandavas like a wild elephant. O king, crushing as he treads the

lotus-stalks (in a lake).

"The ruler of the Madras engaged in battle with his sister's sons, the

twins. And the overwhelmed those sons of Pandu with clouds of arrows.

Then Sahadeva, beholding his maternal uncle, engaged in battle (with

him), covered him with arrows like the clouds covering the maker of day.

Covered with those clouds of arrows, the ruler of the Madras wore a

delighted expression, and the twins also felt great delight for the sake

of their mother.[415] Then Salya, that mighty car-warrior, smiting

effectively in that battle, despatched with four excellent shafts, O

king, the four steeds of Nakula to the abode of Yama. Nakula then, that

mighty car-warrior, quickly jumping down from that car whose steeds had

been slain, mounted upon the vehicle of his renowned brother. Stationed

then on the same car, those two heroes, both fierce in battle, and both

excited with rage, began to shroud the car of the ruler of Madras, (with

heir arrows), drawing their bows with great strength. But that tiger

among men, though thus covered by his sister's sons with innumerable

straight arrows shook not in the least (but stood immovable) like a hill.

Laughing the while, he smote them (in return) with showers of arrows.

Then Sahadeva of great prowess, O Bharata, excited with wrath, took up a

(powerful) shaft, and rushing at the ruler of the Madras, shot it at

him[416]. That shaft endued with the impetuosity of Garuda himself, shot

by him, pierced the ruler of the Madras through, and fell on the earth.

Thereupon that mighty car-warrior, deeply pierced and greatly pained, sat

down. O king, on the terrace of his car, and went into a swoon. Beholding

him (thus) afflicted by the twins, deprived of consciousness, and

prostrated (on his car), his charioteer bore him away on his vehicle over

the field. Seeing the car of the ruler of the Madras retreating (from

battle) the Dhartarashtras all became cheerless and thought it was all

over with him.[417] Then those mighty car-warriors, viz., the two sons of

Madri, having vanquished in battle their maternal uncle, cheerfully blew

their conches and uttered leonine roars. And then they rushed joyfully, O

king, towards thy forces like the gods Indra and Upendra, O monarch,

towards the Daitya host."

SECTION LXXXV

Sanjaya said, "Then when the sun attained the meridian, king

Yudhishthira, beholding Srutayush, urged on his steeds. And the king

rushed at Srutayush, that chastiser of foes, striking him with nine

straight shafts of keen points. That great bowman, viz., king Srutayush

then, checking in that battle those arrows shot by the son of Pandu,

struck Yudhishthira with seven shafts. These penetrating through his

armour, drank his blood in that battle, as if sucking the very vital

energies dwelling in the body of that high-souled one.[418] The son of

Pandu then, though deeply pierced by that high-souled king, pierced king

Srutayush (in return), at the latter's heart, with an arrow shaped as the

boar's ear. And that foremost of car-warriors, viz., the son of Pritha,

with another broad-headed arrow, quickly felled on the earth the standard

of the high-souled Srutayush from his car. Beholding his standard

overthrown, king Srutayush then, O monarch, pierced the son of Pandu with

seven sharp shafts. Thereupon Yudhishthira, the son of Dharma, blazed up

with wrath, like the fire that blazeth forth at the end of the Yuga for

consuming creatures. Beholding the son of Pandu excited with rage, the

gods, the Gandharvas, and the Rakshasas, trembled, O king, and the

universe became agitated. And even this was the thought that arose in the

minds of all creatures, viz., that that king, excited with rage, would

that day consume the three worlds. Indeed, when the son of Pandu was thus

excited with wrath, the Rishis and the celestials prayed for the peace of

the world. Filled with wrath and frequently licking the corners of his

mouth, Yudhishthira assumed a terrible expression looking like the sun

that riseth at the end of the Yuga. Then all thy warriors, O king, became

hopeless of their lives, O Bharata. Checking, however, that wrath with

patience, that great bowman endued with high renown then cut off

Srutayush's bow at the grasp. And then, in the very sight of all the

troops, the king in that battle pierced Srutayush whose bow had been cut

off, with a long arrow in the centre of the chest. And the mighty

Yudhishthira then, O king, speedily slew with his arrows the steeds of

Srutayush and then, without losing a moment, his charioteer. Beholding

the prowess of the king, Srutayush leaving that car whose steeds had been

slain, quickly fled away from battle. After that great bowman had been

vanquished in combat by the son of Dharma, all the troops of Duryodhana,

O king, turned their faces. Having, O monarch, achieved this feat,

Yudhishthira, the son of Dharma, began to slay thy troops like Death

himself with wide-open mouth.

"Chekitana of the Vrishni race, in the very sight of all the troops,

covered with his shafts Gautama, that foremost of car-warriors. Baffling

all those arrows, Kripa the son of Saradwat, pierced Chekitana in return

who was fighting with great care, O king, with arrows in that battle.

Then, O Bharata, with another broad-headed arrow he cut off Chekitana's

bow, and endued with great lightness of hand, he also felled with another

broad-headed arrow the former's charioteer. Kripa then, O monarch, slew

Chekitana's steeds, as also both the warriors that protected the latter's

wings. Then Chekitana of the Satwata race, quickly jumped down from his

car, and took up a mace. The foremost of all wielders of the mace,

Chekitana, with that hero-slaying mace of his, slew the steeds of Gautama

and then felled his charioteer. Then Gautama, standing on the ground,

shot sixteen arrows at Chekitana. Those arrows, piercing through that

hero of the Satwata race, entered the earth. Thereat, Chekitana excited

with rage, once more hurled his mace, desirous of slaying Gautama, like

Purandara desirous of slaying Vritra. Then Gautama with many thousands of

arrows checked that huge mace, endued with the strength of adamant, that

was coursing towards him. Then Chekitana, O Bharata, drawing his sabre

from the sheath, rushed with great speed towards Gautama. Thereupon

Gautama also, throwing away his bow, and taking up a polished sabre,

rushed with great speed towards Chekitana. Both of them possessed of

great strength, and both armed with excellent sabres, began to strike

each other with those sharp-edged weapons of theirs. Then those bulls

among men, struck with the force of each other's sabres, fell down on the

earth, that (common) element of all creatures. Exhausted by the efforts

they had made, the limbs of both were motionless in a swoon. Then

Karakarsha impelled by friendship, quickly rushed to that spot. And that

invincible warrior, beholding Chekitana in that plight, took him up on

his car in the very sight of all troops. And so also the brave Sakuni,

thy brother-in-law, O monarch, speedily caused Gautama, that foremost of

car-warriors, to mount on his car.

"The mighty Dhrishtaketu, excited with wrath, speedily pierced the son of

Somadatta, O king, with ninety shafts in the chest. And the son of

Somadatta looked highly resplendent with those shafts on his chest, like

the sun, O king, with his rays at mid-day. Bhurisravas, however, in that

battle, with his excellent shafts, deprived Dhrishtaketu, that mighty

car-warrior, of his car, slaying his charioteer and steeds. And beholding

him deprived of his car, and his steeds and charioteer slain, Bhurisravas

covered Dhrishtaketu in that combat with a thick shower of arrows. The

high-souled Dhrishtaketu then. O sire, abandoning that car of his,

mounted upon the vehicle of Satanika. Chitrasena, and Vikarna, O king,

and also Durmarshana,--these car-warriors cased in golden mail,--all

rushed against the son of Subhadra. Then a fierce battle took place

between Abhimanyu and those warriors, like the battle of the body, O

king, with wind, bile, and phlegm.[419] That tiger among men, however,

(viz., Abhimanyu), having, O king, deprived thy sons of their cars, slew

them not, remembering Bhima's words.[420] Then during the progress of the

fight, Kunti's son (Arjuna), of white steeds, beholding Bhishma, who was

incapable of being vanquished by very gods, proceeding to rescue thy sons

in view of Abhimanyu--a boy and alone though a mighty car-warrior,

addressed Vasudeva and said these words, 'Urge the steeds, O Hrishikesa,

to that spot where are those numerous car-warriors. They are many in

number, brave, accomplished in arms, invincible in battle. Guide the

horses so, O Madhava, that the foe may not be able to slay our troops.'

Thus urged by Kunti's son of immeasurable energy, he of Vrishni's race

then drove that car, unto which were yoked white steeds, to battle. When

Arjuna, excited with rage, thus proceeded towards thy army, a loud

uproar, O sire, arose among thy troops.[421] The son of Kunti then,

having come up to those kings that were protecting Bhishma, (first)

addressed Susarman, O king, and said these words, 'I know thee to be

foremost in battle, and a dire enemy (of ours) of old. Behold to-day the

terrible fruit of that evil behaviour (of thine).[422] I will today cause

thee to visit the manes of thy ancestors.' That leader of car-divisions,

Susarman, however, hearing these harsh words uttered by that slayer of

foes viz., Vibhatsu, told him nothing (in reply), well or ill. (But)

approaching the heroic Arjuna, with a large number of kings in his train,

and surrounding him in that battle, he covered him aided by thy sons, O

sinless one, with arrows from all sides, viz., front, rear, and flanks,

like the clouds covering the maker of day. Then, O Bharata, a dreadful

battle took place between thy army and the Pandavas, in which blood ran

like water."

SECTION LXXXVI

Sanjaya said, "Then the mighty Dhananjaya, struck with those shafts and

drawing long breaths like a trodden snake, cut off, with great force, by

means of his successive shafts, the bows of those mighty car-warriors.

Cutting off in a moment, O king, the bows of those powerful monarchs in

that battle, the high-souled Arjuna, desiring to exterminate them pierced

all of them simultaneously with his shafts. Struck (thus) by Indra's son,

O king, some of them fell down on the field, covered with blood. And some

had their limbs mangled, and some had their heads struck off. And some

perished with bodies mangled and coats of mail cut through. And afflicted

by the arrows of Partha, many of them, falling down on the earth,

perished together. Beholding then those princes slain in battle, the

ruler of the Trigartas advanced on his car. And two and thirty others

amongst those car-warriors, they who had been protecting the rear of the

slain combatants also fell upon Partha. These all, surrounding Partha,

and drawing their bows of loud twang, poured on him a thick shower of

arrows like the clouds pouring torrents of water on the mountain breast.

Then Dhananjaya afflicted with that arrowy down-pour in that battle,

became excited with wrath, and with sixty arrows steeped in oil he

despatched all those protectors of the rear. Having vanquished in battle

those sixty car-warriors, the illustrious Dhananjaya became cheerful at

heart. And having slain also the forces of those kings, Jishnu sped for

Bhishma's slaughter. Then the ruler of the Trigartas, beholding his

friends those mighty car-warriors slain, speedily advanced upon Partha,

with a number of (other) kings in his van, for slaying him. Then the

Pandava warrior headed by Sikhandin, beholding those combatants advancing

upon Dhananjaya that foremost of all conversant with arms, proceeded with

whetted weapons in hand, desirous of protecting the car of Arjuna. Partha

also beholding those brave men advanced towards him with the ruler of the

Trigartas, mangled them in battle with arrows shot from Gandiva. Then

that distinguished bowman, desirous of approaching Bhishma beheld

Duryodhana and other kings headed by the ruler of the Sindhus. Fighting

with great energy for a moment and checking those warriors that were

desirous of protecting Bhishma, the heroic Arjuna of great valour and

infinite prowess avoiding Duryodhana and Jayadratha and others,--that

warrior of mighty strength and great mental vigour,--at last proceeded,

bow and arrow in hand, towards the son of Ganga in battle. The

high-souled Yudhishthira also, of fierce prowess and infinite renown,

avoiding in battle the ruler of the Madras who had been assigned to his

share, quickly proceeded, with excited wrath and accompanied by Bhima and

the sons of Madri towards Bhishma, the son of Santanu, for battle.

Conversant with all modes of warfare the high-souled son of Ganga and

Santanu, though attacked in battle by all the sons of Pandu united

together, wavered not at all. Of fierce might and great energy king

Jayadratha of sure aim, advancing in battle, forcibly cut off with his

own excellent bow the bows of all those mighty car-warriors. And the

illustrious Duryodhana also with excited wrath and having wrath for his

position, struck Yudhishthira and Bhimasena and the twins and Partha,

with arrows resembling flames of fire. Pierced with arrows by Kripa and

Sala and Chitrasena, O lord, the Pandavas, inflamed with rage, resembled

the gods pierced with arrows by the united Daityas (in days of old). King

Yudhishthira then, beholding Sikhandin flying away, having had his weapon

cut off by Santanu's son became filled with anger. The high-souled

Ajatasatru, angrily addressing Sikhandin in that battle, said these

words, 'Thou saidst at that time, in the presence of thy sire, unto

me--Even I shall slay Bhishma of high vows with my shafts of the hue of

the effulgent sun. Truly do I say this.--Even this was thy oath. That

oath of thine thou dost not fulfil inasmuch as thou dost not slay

Devavrata in battle. O hero, be not a person of unfulfilled vow. Take

care of thy virtue, race, and fame. Behold Bhishma of terrible

impetuosity scorching all my troops with his innumerable arrows of fierce

energy and destroying everything in a moment like Death himself. With thy

bow cut off avoiding the battle, and vanquished by the royal son of

Santanu, whither dost thou go, forsaking thy kinsmen and brothers? This

doth not become thee. Beholding Bhishma of infinite prowess, and our army

routed and flying away, thou art assuredly, O son of Drupada, frightened,

since the colour of thy face is pale. Unknown to thee, O hero, Dhananjaya

hath engaged in the dreadful battle. Celebrated over the whole world, why

O hero, art thou afraid today of Bhishma.[423]'--Hearing these words of

king, Yudhishthira the just, that were harsh, though fraught with sound

reason, the high-souled Sikhandin, regarding them as good counsel,

speedily set himself about slaying Bhishma.[424] And while Sikhandin was

proceeding to battle with great impetuosity for falling upon Bhishma,

Salya began to resist him with terrible weapons that were difficult of

being baffled. The son of Drupada, however, O king, of prowess equal to

that of Indra himself, beholding those weapons effulgent as the fire that

blazeth forth at the hour of universal dissolution (thus) displayed, was

not confounded in the least. Checking those weapons by means of his own

shafts, that mighty bowman, viz., Sikhandin, stayed there without moving.

And then he took up another weapon, viz., the fierce Varuna weapon for

baffling (those fiery weapons of Salya). Then the celestials staying in

the firmament, and the kings of the earth also, all beheld Salya's

weapons baffled by that Varuna weapon of Sikhandin. Meanwhile, the

high-souled and heroic Bhishma, O king, in that battle, cut off the bow

and the variegated standard also of Pandu's son, king Yudhishthira of the

Ajamida race. Thereupon casting aside his bow and arrows upon beholding

Yudhishthira overwhelmed with fear, and taking up a mace in that battle,

Bhimasena rushed, on foot, at Jayadratha. Then Jayadratha, with five

hundred terrible arrows of keen points and each resembling the rod of

Death, pierced Bhimasena from every side who was thus rushing impetuously

at him, mace in hand. Disregarding those arrows, the impetuous Vrikodara,

with heart filled with rage, slew in that battle all the steeds, born in

Aratta, of the king of the Sindhus. Then beholding Bhimasena on foot, thy

son (Chitrasena) of unrivalled prowess and resembling the chief of the

celestials himself, quickly rushed at him on his car, with upraised

weapons, for giving him his quietus. Bhima also, roaring and uttering a

loud shout, rushed at him impetuously, mace in hand. Thereupon the

Kauravas all around beholding that upraised mace resembling the rod of

Death, forsaking thy brave son, fled away, desirous of avoiding its fall

(amongst them). In that fierce and awful crush (of men), O Bharata,

confounding the senses, Chitrasena, however, beholding that mace coursing

towards him, was not deprived of his senses. Taking up a bright scimitar

and a shield, he forsook his car and became a warrior on foot in the

field, for jumping down (from his vehicle) like a lion from the top of a

cliff he came down upon the level ground. Meanwhile that mace, failing

upon that beautiful car and destroying the vehicle itself with its steeds

and charioteer in that battle, dropped on the ground like a blazing

meteor, loosened from the firmament, failing upon the earth. Then thy

troops, O Bharata, beholding that highly wonderful feat became filled

with joy, and all of them together set up a loud shout over the field of

battle. And the warriors all applauded thy son (for what they witnessed)."

SECTION LXXXVII

Sanjaya said,--"Approaching then thy son Chitrasena of great energy who

had thus been deprived of his car, thy son Vikarna caused him to mount on

his car. And during the progress of that general engagement, so fierce

and dreadful, Bhishma, the son of Santanu, impetuously rushed at

Yudhishthira. Then the Srinjayas with their cars, elephants, and horses,

trembled. And they regarded Yudhishthira to be already within the jaws of

Death. The lord Yudhishthira, however, of Kuru's race, accompanied by the

twins, proceeded towards that mighty bowman, that tiger among men viz.,

Bhishma. Then the son of Pandu, shooting in that battle thousands of

arrows, shrouded Bhishma like the clouds shrouding the sun. And those

numberless arrows, well shot by Yudhishthira, were received by the son of

Ganga in distinct sets by hundreds and thousands.[425] And so also, O

sire, innumerable were the arrows shot by Bhishma (in return), which

looked like flights of insects coursing through the air. In half the time

taken up by a wink of the eye, Bhishma, the son of Santanu, in that

battle, made Kunti's son invisible by means of his numberless shafts shot

in sets. Then king Yudhishthira, excited with rage, sped at the

high-souled Kaurava a long arrow resembling a snake of virulent poison.

That mighty car-warrior, Bhishma, however, O king, cut off in that

combat, with a horse-shoe (headed) arrow, that shaft shot from

Yudhishthira's bow before it could reach him. Having cut off that long

arrow resembling Death himself, Bhishma then slew in that battle the

steeds, decked with gold, of that prince of Kuru's line. Then

Yudhishthira the son of Pandu, abandoning that car whose steeds had been

slain, quickly mounted upon the car of the high-souled Nakula. Then

Bhishma that subjugator of hostile cities, excited with rage, and coming

upon the twins in that battle, covered them with arrows. Beholding those

two (brothers), O king, thus afflicted, with the arrows of Bhishma,

Yudhishthira began to reflect earnestly desirous, O monarch, of

(compassing) Bhishma's destruction. Then Yudhishthira, O king, urged his

friends and the rulers (on his side), saying,--'Slay Bhishma the son of

Santanu, uniting together.' Then all those rulers, hearing these words of

Pritha's son, surrounded the grandsire with a large number of cars. Thy

sire Devavrata then, thus surrounded on all sides, began to sport, O

king, with his bow, felling (all the while) many mighty car-warriors. Him

of Kuru's race, thus careering over the field of battle, the Pandavas

beheld resembling a young lion in the forest amid a herd of deer.

Uttering a loud roar in that battle and striking fear into the hearts of

brave warriors by means of his shafts, the Kshatriyas beholding him, O

king, were all struck with fear, like inferior animals upon seeing a

lion. Indeed the Kshatriyas beheld the movements of that lion of

Bharata's race in battle to resemble those of a conflagration aided by

the wind while consuming a heap of dry grass. And Bhishma in that battle

felled the heads of car-warriors like a skilful man felling (with stones)

ripe (palmyra) fruits from trees that bear them. And the heads of

warriors, O king, falling upon the surface of the earth produced a loud

noise resembling that of a stony shower. During the progress of that

fierce and dreadful battle a great confusion set in among all the troops.

And in consequence of that confusion the arrays (of both armies) were

broken. And the Kshatriyas summoning one another individually, approached

one another for fight. Then Sikhandin, sighting the grandsire of the

Bharatas, rushed at him impetuously, saying,--Wait, Wait--Remembering,

however, the femininity of Sikhandin, and disregarding him on that

account, Bhishma proceeded against the Srinjayas. Thereupon the

Srinjayas, beholding Bhishma in that great battle, were filled with joy.

And they set forth diverse kinds of loud shouts, mingled with the blare

of their conches. Then commenced a fierce battle in course of which cars

and elephants got entangled with one another. And it was that hour of the

day, O lord, when the sun was on the other side (of the meridian). Then

Dhrishtadyumna, the prince of the Panchalas, and that mighty car-warrior

Satyaki, greatly afflicted the (Bharata) host with showers of arrows and

lances. And with innumerable shafts, O king, these two began to smite

down thy warriors in that battle. Thy combatants, however, O bull among

men, though slaughtered in battle (thus) retreated not from the fight,

having formed an honourable resolution in that engagement. Indeed, thy

troops began to smite according to the measure of their courage. While,

however, O king, thy high-souled combatants were being slaughtered by the

illustrious son of Prishata, loud cries of woe were heard among them.

Hearing those loud cries, that couple of mighty car-warriors of thy army,

viz., Vinda and Anuvinda of Avanti, quickly proceeded against Prishata's

son. And those mighty car-warriors, speedily slaying his steeds, together

covered Prishata's son with showers of arrows. Thereupon that mighty

car-warrior, viz., the prince of the Panchalas, quickly jumping down from

that car of his, mounted without loss of time the car of the high-souled

Satyaki. Then king Yudhishthira, supported by a large force, proceeded

against those chastisers of foes, viz., the two princes of Avanti excited

with rage. Similarly thy son, O sire, with every preparation, stood,

surrounding Vinda and Anuvinda in that battle (for supporting them).

Arjuna also in that battle, excited with rage, fought against many bulls

of the Kshatriya race, like the wielder of the thunder-bolt against the

Asuras. Drona also, who always does what is agreeable to thy son,

inflamed with wrath in that battle, began to consume the Panchalas like

fire consuming a heap of cotton. Thy other sons, O king, owning

Duryodhana as their chief, surrounding Bhishma in that battle, fought

against the Pandavas. Then when the sun assumed a red hue,[426] king

Duryodhana, O Bharata, addressing thy troops, said,--Lose no time--And

while they were thus battling and achieving feats difficult of

accomplishment, the sun having become invisible in consequence of his

retirement behind the western hill, there soon flowed, towards dusk, an

awful river whose current and billows were of blood, and which was

infested by innumerable jackals. And the field of battle became dreadful,

abounding as it did with spirits and with those jackals howling

hideously, forboding evil. Rakshasas and Pisachas and other cannibals

were seen all round, in hundreds and thousands. Then Arjuna, having

vanquished those kings headed by Susarman along with all their followers,

in the midst of their division, proceeded towards his tent. And the lord

Yudhishthira also of Kuru's race, accompanied by his brothers, and

followed by his troops, proceeded, O king, when night set in, towards his

tent. And Bhimasena, too, having vanquished those kings, viz., those

warriors headed by Duryodhana, proceeded towards his tent. And king

Duryodhana (with his troops), surrounding Bhishma, the son of Santanu, in

that great battle proceeded towards his tent. And Drona, and Drona's son,

and Kripa, and Salya, and Kritavarman of the Satwata race, surrounding

the whole (Dhartarashtra) army, proceeded towards their tents. And

similarly Satyaki also, O king, and Dhrishtadyumna, the son of Prishata,

surrounding their army, proceeded towards their tents. It was thus, O

king, that those chastisers of foes, viz., thy troops and the Pandavas,

ceased to fight when darkness came. Then the Pandavas, and the Kauravas,

retiring to their tents, entered the same, applauding one another. And

making arrangements for the protection of their brave warriors and

disposing outposts according to rule, they plucked out the arrows (from

their bodies) and bathed in diverse kinds of water. And Brahmanas

performed propitiatory rites for them, and bards sang their praises. And

those renowned men sported for a while in accompaniment with music both

vocal and instrumental. And for a while the whole scene resembled heaven

itself. And those bulls among men for a while spoke not of battle. And

when both armies abounding with tired men and elephants and steeds slept

there, they became, O monarch, beautiful to behold."

SECTION LXXXVIII

Sanjaya said, "Having passed the night in sound steep, those rulers of

men, the Kauravas and the Pandavas, once more proceeded to battle. And

when the troops of both armies were about to proceed to the field, great

was the uproar heard there, resembling the loud uproar of the ocean

itself. Then king Duryodhana, and Chitrasena, and Vivinsati, and that

foremost of car-warriors, viz., Bhishma and Bharadwaja's son possessed of

great prowess,--those mighty car-warriors, clad in mail and uniting

together, O King, formed with great care the array of the Kauravas

against the Pandavas. Having formed that mighty array fierce as the ocean

and having for its billows and current its steeds and elephants, thy sire

Bhishma, the son of Santanu, then, O king, proceeded in the van of the

whole army, supported by the Malavas, and the inhabitants of the southern

countries, and the Avantis. Next to him was the valiant son of

Bharadwaja, accompanied by the Pulindas, the Paradas, and the

Kshudraka-Malavas. Next to Drona was the valiant Bhagadatta. O king,

firmly resolved on fight, accompanied by the Magadhas, the Kalingas, and

the Pisachas. Behind Bhagadatta was Vrihadvala the king of the Kosalas

accompanied by the Melakas, the Tripuras, and the Chichilas. Next to

Vrihadvala was the brave Trigarta, the ruler of the Prasthala,

accompanied by a large number of the Kamvojas, and by Yavanas in

thousands. Next to the ruler of the Trigartas, O Bharata, proceeded that

mighty hero, viz., the son of Drona, uttering leonine roars and filling

the earth with those shouts. Next to Drona's son proceeded king

Duryodhana with the whole army, surrounded by his uterine brothers.

Behind Duryodhana proceeded Kripa the son of Saradwat. It was thus that

that mighty array, resembling the very ocean, advanced (to battle). And

standards and white umbrellas, O lord, and beautiful bracelets and costly

bows shed their effulgence there. And beholding that mighty array of thy

forces, that great car-warrior Yudhishthira, speedily addressed the

generalissimo (of his forces), viz., Prishata's son saying, 'Behold, O

great bowman, that array, already formed, resembling the ocean. Do thou

also, O son of Prishata, form without delay thy counter-array. (Thus

addressed), the heroic son of Prishata, O great king, formed that

terrible array called Sringataka that is destructive of all hostile

arrays. At the horns were Bhimasena and that mighty car-warrior, viz.,

Satyaki, with many thousands of cars as also of horse and infantry. Next

to them was that foremost of men, (viz., Arjuna) of white steeds and

having Krishna for his charioteer.[427] In the centre were king

Yudhishthira and the twin sons of Pandu by Madri. Other royal bowmen,

conversant with the science of arrays, with their troops, filled up that

array. In the rear were ordered Abhimanyu, and that mighty car-warrior,

Virata, and the sons of Draupadi and the Rakshasa Ghatotkacha. Thus, O

Bharata, having formed their mighty array, the heroic Pandavas waited on

the field, longing for battle and desirous of victory. And the loud noise

of drums mingling with the blare of conches and leonine roars and shouts

(of the combatants) and the slapping of their armpits, became terrible

and filled all the points of the compass. Then those brave warriors,

approaching one another for battle, looked at one another, O king, with

winkless eyes. Then O ruler of men, the warriors, first challenging each

other by name, engaged with each other.[428] Then commenced a fierce and

terrible battle between thy troops and those of the foe striking one

another. And in that battle, O Bharata, whetted shafts fell in showers

like terrible snakes with mouths wide open. And polished darts of

impetuous force, washed with oil, O king, shone like the effulgent

flashes of lightning from the clouds. And maces decked with gold and

attached to bright slings were seen to fall all over the field,

resembling beautiful crests of hills. And sabres of the colour of the

clear (blue) sky, O Bharata, and shields of bull's hides and decked with

a hundred moons, as they fell everywhere over the field, O king, looked

beautiful. And as the two armies, O king, were engaged in battle with

each other, they looked resplendent like the celestial and the demoniac

hosts battling with each other. All around they rushed against one

another in battle. Foremost of royal car-warriors, impetuously dashing

against car-warriors in that dreadful battle, fought on, with the yokes

of their cars entangled with those of their adversaries. And, O bull of

Bharata's race, all over the field flashes of fire mixed with smoke were

generated, in consequence of friction, in the tusks of battling

elephants. And combatants on the backs of elephants, struck with lances,

were seen all around to fall down like blocks (loosened) from crests of

hills.[429] And brave foot-soldiers, battling with their bare arms or

with lances, and striking one another, looked exceedingly beautiful. And

the warriors of the Kaurava and the Pandava hosts, coming upon one

another in that conflict, despatched one another with diverse kinds of

shafts to the abode of Yama. Then Bhishma, the son of Santanu, filling

(the air) with the rattle of his car, and depriving the foe of his senses

by the twang of his bow, rushed against the Pandavas in battle. The

car-warriors of the Pandavas, too, headed by Dhrishtadyumna, uttering

fierce shouts, rushed at him, firmly resolved on fight. Then commenced, O

Bharata, a battle between the infantry, car-warriors, and elephants, of

theirs and thine, in which the combatants became all entangled with one

another."

SECTION LXXXIX

Sanjaya said, "The Pandavas were incapable of even looking at Bhishma

excited with rage in battle and scorching every side like the Sun himself

shedding scorching heat. Then all the (Pandava) troops, at the command of

Dharma's son, rushed at the son of Ganga who was grinding (everything)

with his whetted arrows, Bhishma, however, who delighted in battle felled

the mightiest of bowmen amongst the Srinjayas and the Panchalas, with his

shafts. Though thus slaughtered by Bhishma, the Panchalas along with the

Somakas still rushed impetuously at him, forsaking the fear of death. The

heroic Bhishma, the son of Santanu, however, in that battle, cut off, O

king, the arms and heads of their car-warriors. Thy sire, Devavrata

deprived their car-warriors of cars. And the heads of cavalry soldiers on

their chargers fell fast. And we beheld, O king, huge elephants looking

like hills, deprived of their riders, and paralysed with Bhishma's

weapons, lying all around. Amongst the Pandavas, O king, there was no

other man save that foremost of car-warriors, the mighty Bhimasena, (who

could resist Bhishma). Indeed, Bhima alone, approaching Bhishma,

encountered him in battle. Then in that encounter between Bhima and

Bhishma, a fierce and terrible uproar arose among all the troops (of the

Kauravas). The Pandavas then, filled with joy, uttered leonine shouts.

During that destructive carnage, king Duryodhana, surrounded by his

uterine brothers, protected Bhishma in that battle. Then that foremost of

car-warriors, viz., Bhima, slew Bhishma's charioteer. Thereupon the

steeds no longer controlled, ran away from the field with car. Then that

slayer of foes, viz., Bhima with a sharp arrow having a horse-shoe head,

cut off the head of Sunabha. (Thus) slain, the latter fell down on the

earth. When that son of thine, that mighty car-warrior and great bowman

was slain, seven of his heroic brothers, O sire, could not (quietly) bear

(that act). These, viz., Adityaketu and Vahvasin, and Kundadhara and

Mahodara, and Aparajita, and Panditaka and the invincible Visalaksha,

clad in variegated armour and with their beautiful coats of mail and

weapons,--these grinders of foes desirous of battle,--rushed against the

son of Pandu. And Mahodara, in that battle, pierced Bhimasena with nine

winged arrows, each resembling the thunder-bolt in force, like the slayer

of Vritra striking (the great Asura) Namuchi. And Adityaketu struck him

with seventy shafts, and Vishnu with five. And Kundadhara struck him with

ninety shafts, and Visalaksha with seven. And that conqueror of foes, the

mighty car-warrior Aparajita, O king, struck Bhimasena of great strength

with many arrows. And Panditaka also, in battle, pierced him with three

arrows. Bhima, however, did not (quietly) bear these attacks of his foes

in battle. Forcibly grasping the bow with his left hand, that grinder of

foes cut off, in that battle, the head, with a straight shaft, of thy son

Aparajita, graced with a fine nose. Thus vanquished by Bhima, his head

then dropped on the ground. Then, in the very sight of all the troops,

Bhima despatched, with another broad-headed arrow, the mighty car-warrior

Kundadhara to the domain of Death. Then that hero of immeasurable soul,

once more aiming an arrow, sped it, O Bharata, at Panditaka in that

battle. And the arrow killing Panditaka, entered the earth, like a snake

impelled by Death quickly entering the earth after despatching the person

(whose hour had come). Of undepressed soul, that hero then, O king,

recollecting his former woes, felled Visalaksha's head, cutting it off

with three arrows. Then Bhima, in that battle, struck the mighty bowman

Mahodara in the centre of the chest with a long shaft. Slain (therewith),

O king, the latter fell down on the earth. Then, O Bharata, cutting off

with an arrow the umbrella of Adityaketu in that battle, he severed his

head with another broad-headed shaft of exceeding sharpness. Then, O

monarch, excited with rage, Bhima, with another straight shaft,

despatched Vahvasin towards the abode of Yama. Then thy other sons, O

king, all fled away regarding the words to be true which Bhima had

uttered in the (midst of the Kaurava) assembly.[430] Then king Duryodhana

afflicted with sorrow on account of his brothers, addressed all his

troops, saying, 'There is Bhima. Let him be slain.' Thus, O king, thy

sons, those mighty bowmen, beholding their brothers slain, recollected

those words beneficial and peaceful, that Vidura of great wisdom had

spoken. Indeed, those words of the truthful Vidura are now being

realised,--those beneficial words, O king, which, influenced by

covetousness and folly as also by affection for thy sons, thou couldst

not then understand. From the way in which that mighty armed hero is

slaying the Kauravas, it seemeth that that mighty son of Pandu hath

assuredly taken his birth for the destruction of thy sons. Meanwhile,

king Duryodhana, O sire, overwhelmed with great grief, went to Bhishma,

and there, overcome with sorrow, he began to lament, saying, 'My heroic

brothers have been slain in battle by Bhimasena. Although, again, all our

troops are fighting bravely, yet they also are failing. Thou seemest to

disregard us, behaving (as thou dost) like an indifferent spectator,

Alas, what course have I taken. Behold my evil destiny.'"

Sanjaya continued. "Hearing these cruel words of Duryodhana, thy sire

Devavrata with eyes filled with tears, said this unto him.[431] 'Even

this was said by me before, as also by Drona, and Vidura, and the

renowned Gandhari. O son, thou didst not then comprehend it. O grinder of

foes, it hath also been before settled by me that neither myself, nor

Drona, will ever escape with life from this battle. I tell thee truly

that those upon whom Bhima will cast his eyes in battle, he will surely

slay. Therefore, O king, summoning all thy patience, and firmly resolved

on battle, fight with the sons of Pritha, making heaven thy goal. As

regards the Pandavas, they are incapable of being vanquished by the very

gods with Vasava (at their head). Therefore, setting thy heart firmly on

battle, fight, O Bharata.--'"

SECTION XC

Dhritarashtra said, "Beholding my sons, so many in number, O Sanjaya,

slain by a single person, what did Bhishma and Drona and Kripa do in

battle?[432] Day after day, O Sanjaya, my sons are being slain. I think,

O Suta, that they are completely overtaken by evil destiny, inasmuch as

my sons never conquer but are always vanquished. When my sons staying in

the midst of those unretreating heroes, viz., Drona and Bhishma, and the

high-souled Kripa, and Somadatta's heroic son and Bhagadatta, and

Aswatthaman also, O son, and other brave warriors, are being still slain

in battle, what can it be said save the result of fate?[433] The wicked

Duryodhana did not comprehend (our) words before, though admonished by

me, O son, and by Bhishma and Vidura. (Though forbidden) always by

Gandhari, too, from motives of doing him good, Duryodhana of wicked

understanding awoke not before from folly.[434] That (conduct) hath now

borne fruit, inasmuch as Bhimasena, excited with wrath, despatcheth, day

after day in battle, my insensate sons to the abode of Yama."

Sanjaya said, "Those excellent words of Vidura, uttered for thy good, but

which thou didst not then understand, have now come to be realised.

Vidura had said, 'Restrain thy sons from the dice.' Like a man whose hour

is come refusing the proper medicine, thou didst not then listen to the

words of well-wishing friends counselling thee (for thy good). Those

words uttered by the righteous have now been realised before thee.

Indeed, the Kauravas are now being destroyed for having rejected those

words, deserving of acceptance, of Vidura and Drona and Bhishma and thy

other well-wishers. These very consequences happened even then when thou

declinedst to listen to those counsels. Hear now, however, to my

narration of the battle exactly as it has happened.[435] At midday the

battle became exceedingly awful and fraught with great carnage. Listen to

me, O king, as I describe it. Then all the troops (of the Pandava army),

excited with rage, rushed, at the command of Dharma's son, against

Bhishma alone from desire of slaying him. Dhrishtadyumna and Sikhandin,

and the mighty car-warrior Satyaki, accompanied, O king, by their forces,

proceeded against Bhishma alone. And those mighty car-warriors, viz.,

Virata and Drupada, with all the Somakas, rushed in battle against

Bhishma alone. And the Kaikeyas, and Dhrishtaketu, and Kuntibhoja,

equipped in mail and supported by their forces, rushed, O king, against

Bhishma alone. And Arjuna, and the sons of Draupadi, and Chekitana of

great prowess, proceeded against all the kings under the command of

Duryodhana. And the heroic Abhimanyu, and that mighty car-warrior, viz.,

the son of Hidimva, and Bhimasena excited with wrath, rushed against the

(other) Kauravas. (Thus) the Pandavas, divided into three bodies began to

slaughter the Kauravas. And similarly the Kauravas also, O king, began to

slaughter their foes.[436] That foremost of car-warriors, viz., Drona

excited with wrath, rushed against the Somakas and the Srinjayas,

desirous of sending them to the abode of Yama. Thereupon loud cries of

woe arose among the brave Srinjayas while they were being slaughtered. O

king, by Bharadwaja's son bow in hand. Large numbers of Kshatriyas,

struck down by Drona, were seen to all convulsing like persons writhing

in the agony of disease. All over the field were continuously heard moans

and shrieks and groans resembling those of persons afflicted with hunger.

And so the mighty Bhimasena, excited with wrath, and like unto a second

Yama, caused a terrible carnage amongst the Kaurava troops. There in that

dreadful battle, in consequence of the warriors slaying one another, a

terrible river began to flow whose billowy current consisted of

blood.[437] And that battle, O king, between the Kurus and the Pandavas,

becoming fierce and awful, began to swell the population of Yama's

kingdom. Then in that battle Bhima excited with wrath, fell with great

impetuosity upon the elephant division (of the Kauravas) and began to

send many to the regions of Death. Then, O Bharata, struck with Bhima's

shafts, some of those beasts fell down, some were paralysed, some

shrieked (in pain), and some ran away in all directions. Huge elephants,

their trunks cut off and limbs mangled, screaming like cranes, began, O

king, to fall down on the earth. Nakula and Sahadeva fell upon the

(Kaurava) cavalry. Many steeds with garlands of gold on their heads and

with their necks and breasts adorned with ornaments of gold, were seen to

be slain in hundreds and thousands. The earth, O king, was strewn with

fallen steeds. And some were deprived of their tongues; and some breathed

hard; and some uttered low moans, and some were void of life. The earth

looked beautiful, O chief of men, with those steeds of such diverse

kinds. At the same time, O Bharata, she looked fiercely resplendent, O

monarch, with a large number of kings slain by Arjuna in that battle. And

strewn with broken cars and rent banners and brilliant umbrellas, with

torn chamaras and fans, and mighty weapons broken into fragments, with

garlands and necklaces of gold, with bracelets, with heads decked with

ear-rings, with head-gears loosened (from off heads), with standards,

with beautiful bottoms of cars, O king, and with traces and reins, the

earth shone as brightly as she does in spring when strewn with flowers.

And it was thus, O Bharata, that the Pandava host suffered destruction

when Bhishma the son of Santanu, and Drona that foremost of car-warriors,

and Aswatthaman, and Kripa, and Kritavarman, were inflamed with wrath.

And similarly thy army also suffered the same kind of destruction when

the other side, viz., the Pandava heroes were excited with rage."

SECTION XCI

Sanjaya said, "During the progress, O king, of that fierce battle fraught

with the slaughter of great heroes, Sakuni the glorious son of Suvala,

rushed against the Pandavas. And so also, O monarch, Hridika's son of the

Satwata race, that slayer of hostile heroes, rushed in that battle

against the Pandava ranks. And smiling the while, (several warriors on

thy side), with a large number of steeds consisting of the best of the

Kamvoja breed as also of those born in the country of the Rivers, and of

those belonging to Aratta and Mahi and Sindhu, and of those of Vanayu

also that were white in hue, and lastly those of hilly countries,

surrounded (the Pandava army).[438] And so also with horses, exceedingly

swift, fleet as the very winds, and belonging to the Tittri breed,

(others encompassed that army). And with many horses, clad in mail and

decked with gold, the foremost of their class and fleet as the winds the

mighty son of Arjuna (viz., Iravat), that slayer of foes, approached the

(Kaurava) force. This handsome and valiant son of Arjuna, named Iravat,

was begotten upon the daughter of the king of the Nagas by the

intelligent Partha. Her husband having been slain by Garuda, she became

helpless, and of cheerless soul. Childless as she was, she was bestowed

(upon Arjuna) by the high-souled Airavat. Partha accepted her for wife,

coming to him as she did under the influence of desire. It was thus that

that son of Arjuna was begotten upon the wife of another.[439] Abandoned

by his wicked uncle from hatred of Partha, he grew up in the region of

the Nagas, protected by his mother. And he was handsome and endued with

great strength, possessed of diverse accomplishments, and of prowess

incapable of being baffled. Hearing that Arjuna had gone to the region of

Indra, he speedily went thither. And the mighty-armed Iravat, possessed

of prowess incapable of being baffled, approaching his sire, saluted him

duly, standing before him with joined hands. And he introduced himself to

the high-souled Arjuna, saying, 'I am Iravat. blessed be thou, and I am

thy son, O lord'. And he reminded Arjuna of all the circumstances

connected with the latter's meeting with his mother. And thereupon the

son of Pandu recollected all those circumstances exactly as they

happened. Embracing his son then who resembled himself in

accomplishments, Partha, in Indra's abode, was filled with joy. The

mighty-armed Iravat then, O king, in the celestial regions was, O

Bharata, joyfully commanded by Arjuna, with regard to his own business,

(in these words), 'When the battle takes place, assistance should be

rendered by thee'. Saying 'Yes', O lord, he went away. And now at the

time of battle he presented himself. O king, accompanied with a large

number of steeds of great fleetness and beautiful colour. And those

steeds, decked with ornaments of gold, of various colours and exceeding

fleetness, suddenly coursed over the field, O king, like swans on the

bosom of the vast deep. And those steeds failing upon thine of exceeding

swiftness, struck their chests and noses against those of thine.

Afflicted by their own impetuous clash (against thine), they suddenly

fell down, O king, on the earth. And in consequence of those steeds as

also of thine occasioned by that clash, loud sounds were heard resembling

what occurs at Garuda's swoop. And the rider of those steeds, O king,

thus dashing against one another in that battle, began to slay one

another fiercely. And during that general engagement which was fierce and

terrible, the chargers of both sides (escaping from press of battle) ran

wildly away over the field. Weakened by one another's shafts, brave

warriors, with their horses killed under them, and themselves worn out

with exertion, perished fast sabring one another. Then when those cavalry

divisions were thinned and a remnant only survived, the Younger brothers

of Suvala's son, Possessed of great wisdom, rode out, O Bharata (from the

Kaurava array) to the van of battle, mounted On excellent charges that

resembled the tempest itself in both fleetness and the violence of their

dash and that were well-trained and neither old nor young.[440] Those six

brothers endued with great strength, viz., Gaya, Gavaksha, Vrishava,

Charmavat, Arjava, and Suka dashed out of the mighty (Kaurava) array,

supported by Sakuni and by their respective forces of great valour,

themselves clad in mail, skilled in battle, fierce in mien, and possessed

of exceeding might. Breaking through that invincible cavalry division (of

the Pandavas), O thou of mighty arms, those Gandhara warriors who could

with difficulty be vanquished, supported by a large force, desirous of

heaven, longing for victory, and filled with delight, penetrated into it.

Beholding them filled with joy, the valiant Iravat, addressing his own

warriors decked with diverse ornaments and weapons, said unto them,

'Adopt such contrivances in consequence of which these Dhritarashtra

warriors with their weapons and animals may all be destroyed.' Saying

'Yes', all those warriors of Iravat began to slay those mighty and

invincible Dhartarashtra soldiers. Beholding that their own warriors were

thus overthrown by Iravat's division, those sons of Suvala being unable

to beat it coolly, all rushed at Iravat and surrounded him on all sides.

And commanding (all their followers) to attack those of Iravat with

lances, those heroes swept over the field, creating a great confusion.

And Iravat, pierced with lances by those high-souled warriors, and bathed

in blood that trickled down (his wounds), looked like an elephant pierced

with the hook. Wounded deeply on the chest, back, and flanks, singly

encountering the many, he did not yet, O king, swerve from his (natural)

firmness. Indeed, Iravat, excited with rage, deprived all those

adversaries of their senses, piercing them, in that battle, with sharp

shafts. And that chastiser of foes, tearing those lances from off his

body, struck with them the sons of Suvala in battle. Then unsheathing his

polished sword and taking a shield, he rushed on foot, desirous of

slaying Suvala's sons in that combat. The sons of Suvala, however,

recovering their senses, once more rushed at Iravat, excited with wrath.

Iravat, however, proud of his might, and displaying his lightness of

hand, proceeded towards all of them, armed with his sword. Moving as he

did with great activity, the sons of Suvala, although they moved about on

their fleet steeds, could not find an opportunity for striking that hero

(on foot). Beholding him then on foot, his foes surrounded him closely

and wished to take him captive. Then that crusher of foes, seeing them

contiguous to himself, struck off, with his sword, both their right and

left arms, and mangled their other limbs. Then those arms of theirs

adorned with gold, and their weapons, fell down on the earth, and they

themselves, with limbs mangled, fell down on the field, deprived of life.

Only Vrishava, O king, with many wounds on his person, escaped (with

life) from that dreadful battle destructive of heroes. Beholding them

lying on the field of battle, thy son Duryodhana, excited with wrath said

unto that Rakshasa of terrible mien, viz., Rishyasringa's son

(Alamvusha), that great bowman versed in illusion, that chastiser of

foes, who bore feelings of animosity against Bhimasena in consequence of

the slaughter of Vaka, these words: "Behold, O hero, how the mighty son

of Phalguni, versed in illusion, hath done me a severe injury by

destroying my forces. Thou also, O sire, art capable of going everywhere

at will and accomplished in all weapons of illusion. Thou cherishest

animosity also for Partha. Therefore, do thou slay this one in battle.'

Saying 'Yes', that Rakshasa of terrible mien proceeded with a leonine

roar to that spot where the mighty and youthful son of Arjuna was. And he

was supported by the heroic warriors of his own division, accomplished in

smiting, well-mounted, skilled in battle and fighting with bright lances.

Accompanied by the remnant of that excellent cavalry division (of the

Kauravas), he proceeded, desirous of slaying in battle the mighty Iravat.

That slayer of foes, viz., the valiant Iravat, excited with rage, and

advancing speedily from desire of slaying the Rakshasa, began to resist

him. Beholding him advance, the mighty Rakshasa speedily set himself

about for displaying his powers of illusion. The Rakshasa then created a

number of illusive chargers which were riden by terrible Rakshasas armed

with spears and axes. Those two thousand accomplished smiters advancing

with rage, were however, soon sent to the regions of Yama, (falling in

the encounter with Iravat's forces). And when the forces of both

perished, both of them, invincible in battle, encountered each other like

Vritra and Vasava. Beholding the Rakshasa, who was difficult of being

vanquished in battle, advancing towards him, the mighty Iravat, excited

with rage, began to check his onset. And when the Rakshasa approached him

nearer, Iravat with his sword quickly cut off his bow, as also each of

his shafts into five fragments. Seeing his bow cut off, the Rakshasa

speedily rose up into the welkin, confounding with his illusion the

enraged Iravat. Then Iravat also, difficult of approach, capable of

assuming any form at will, and having a knowledge of what are the vital

limbs of the body, rising up into the welkin, and confounding with his

illusion the Rakshasa began to cut off the latter's limbs in that battle

and thus were the limbs of the Rakshasa repeatedly cut into several

pieces.[441] [(Rakshasa ceases to be italicized at this point for a

couple of pages.--JBH)] Then the Rakshasa, however, O king, was re-born,

assuming a youthful appearance. Illusion is natural with them, and their

age and form are both dependent on their will. And the limbs of that

Rakshasa, O king, cut into pieces, presented a beautiful sight. Iravat,

excited with rage, repeatedly cut that mighty Rakshasa with his sharp

axe. 'The brave Rakshasa, thus cut into pieces like a tree by the mighty

Iravat, roared fiercely'. And those roars of his became deafening.

Mangled with the axe, the Rakshasa began to pour forth blood in torrents.

Then (Alamvusha), the mighty son of Rishyasringa, beholding his foe

blazing forth with energy, became infuriate with rage and himself put

forth his prowess in that combat. Assuming a prodigious and fierce form,

he endeavoured to seize the heroic son of Arjuna, viz., the renowned

Iravat. In the sight of all the combatants there present, beholding that

illusion of the wicked Rakshasa in the van of battle, Iravat became

inflamed with rage and adopted steps for himself having recourse to

illusion. And when that hero, never retreating from battle, became

inflamed with wrath, a Naga related to him by his mother's side, came to

him. Surrounded on all sides, in that battle by Nagas, that Naga, O king,

assumed a huge form mighty as Ananta himself. With diverse kinds of Nagas

then he covered the Rakshasa. While being covered by those Nagas, that

bull among Rakshasas reflected for a moment, and assuming the form of

Garuda, he devoured those snakes. When that Naga of his mother's line was

devoured through illusion, Iravat became confounded. And while in that

state, the Rakshasa slew him with his sword, Alamvusha felled on the

earth Iravat's head decked with ear-rings and graced with a diadem and

looking beautiful like a lotus or the moon.

"When the heroic son of Arjuna was thus slain by the Rakshasa, the

Dhartarashtra host with all the kings (in it) were freed from grief. In

that great battle that was so fierce, awful was the carnage that occurred

among both the divisions. Horses and elephants and foot-soldiers

entangled with one another, were slain by tuskers. And many steeds and

tuskers were slain by foot-soldiers. And in that general engagement

bodies of foot-soldiers and cars, and large numbers of horses belonging

both to thy army and theirs, were slain. O king, by car-warriors.

Meanwhile, Arjuna, not knowing that the son of his loins had been

slaughtered, slew in that battle many kings who had been protecting

Bhishma. And the warriors, O king, of thy army and the Srinjayas, by

thousands, poured out their lives as libations (on the fire of battle),

striking one another. And many car-warriors, with dishevelled hair, and

with swords and bows fallen from their grasp fought with their bare arms,

encountering one another. The mighty Bhishma also, with shafts capable of

penetrating into the very vitals, slew many mighty car-warriors and

caused the Pandava army to tremble (the while). By him were slain many

combatants in Yudhishthira's host, and many tuskers and cavalry-soldiers

and car-warriors and steeds. Beholding, O Bharata, the prowess of Bhishma

in that battle, it seemed to us that it was equal to that of Sakra

himself. And the prowess of Bhimasena, as also that of Parshata, was

hardly less, O Bharata, (than that of Bhishma). And so also the battle

fought by that great bowman (viz., Satyaki) of Satwata's race, was

equally fierce. Beholding, however, the prowess of Drona, the Pandavas

were struck with fear. Indeed they thought, 'Alone, Drona can slay us

with all our troops. What then should be said of him when he is

surrounded by a large body of warriors who for their bravery are renowned

over the world? Even this, O king, was what the Partha said, afflicted by

Drona. During the progress of that fierce battle, O bull of Bharata's

race, the brave combatants of neither army forgave their adversaries of

the other. O sire, the mighty bowmen of both thy army and that of the

Pandavas, inflamed with wrath, fought furiously with one another, as if

they were possessed of by the Rakshasas and demons. Indeed, he did not

see any one in the battle which was so destructive of lives and which was

considered as a battle of the demons, to take of life."

SECTION XCII

Dhritarashtra said, "Tell me, O Sanjaya, all that the mighty Partha did

in battle when they heard that Iravat had been slain."

Sanjaya said, "Beholding Iravat slain in battle, the Rakshasa

Ghatotkacha, the son of Bhimasena, uttered loud shouts. And in

consequence of the loudness of those roars, the earth having the ocean

for her robes, along with her mountains and forests, began to tremble

violently. And the welkin also and the quarters both cardinal and

subsidiary, all trembled. And hearing those loud roars of his, O Bharata,

the thighs and other limbs of the troops began to tremble, and sweat also

appeared on their persons. And all thy combatants, O king, became

cheerless of heart. And all over the field the warriors stood still, like

an elephant afraid of the lion. And the Rakshasa, uttering those loud

roars resembling the rattle of thunder, assuming a terrible form, and

with a blazing spear upraised in hand, and surrounded by many bulls among

Rakshasas of fierce forms armed with diverse weapons, advanced, excited

with rage and resembling the Destroyer himself at the end of the Yuga.

Beholding him advance in wrath and with a terrible countenance, and

seeing also his own troops almost all running away from fear of that

Rakshasa, king Duryodhana rushed against Ghatotkacha, taking up his bow

with arrow fixed on the string, and repeatedly roaring like a lion.

Behind him proceeded the ruler of the Vangas, with ten thousand

elephants, huge as hills, and each with juice trickling down. Beholding

thy son, O king, (thus) advancing surrounded by that elephant division,

that ranger of the night (viz., Ghatotkacha) was highly inflamed with

rage. Then commenced a battle with utmost vehemences that made the hair

stand on end, between the formidable Rakshasa and the troops of

Duryodhana. And beholding also that elephant division risen (on the

horizon) like a cloud, the Rakshasas, inflamed with rage, rushed towards

it, weapons in hand, and uttering diverse roars like clouds charged with

lightning. With arrows and darts and swords and long shafts, as also with

spears and mallets and battle-axes and short arrows, they began to smite

down that elephant host. And they slew huge elephants with

mountain-summits and large trees. While the Rakshasas slew those

elephants, O king, we saw that some of them had their frontal globes

smashed, some were bathed in blood, and some had their limbs broken or

cut through. At last when that elephant host was broken and thinned,

Duryodhana, O king, rushed upon the Rakshasas, under the influence of

rage and becoming reckless of his very life. And that mighty warrior sped

clouds of sharp shafts at the Rakshasas. And that great bowman slew many

of their foremost warriors. Inflamed with rage, O chief of the Bharatas,

that mighty car-warrior, viz., thy son Duryodhana, then slew with four

shafts four of the principal Rakshasas, viz., Vegavat, Maharudra,

Vidyujihva, and Pramathin. And once again, O chief of the Bharatas, that

warrior of immeasurable soul, sped at the Rakshasa host showers of arrows

that could with difficulty be resisted. Beholding that great feat of thy

son, O sire, the mighty son of Bhimasena blazed up with wrath. Drawing

his large bow effulgent as the lightning, he rushed impetuously at the

wrathful Duryodhana. Beholding him (thus) rushing like Death himself

commissioned by the Destroyer, thy son Duryodhana, O king, shook not at

all. With eyes red in anger, and excited with rage, Ghatotkacha, then,

addressing thy son, said, 'I shall today be freed from the debt I owe to

my sires, as also to my mother, they that had so long been exiled by thy

cruel self. The sons of Pandu, O king, were vanquished by thee in that

match at dice. Drupada's daughter Krishna also, while ill and, therefore,

clad in a single raiment, was brought into the assembly and great trouble

was given by thee in diverse ways, O thou most wicked, unto her. While

dwelling also in her sylvan retreat, thy well-wisher, that wicked wight,

viz., the ruler of the Sindhus, persecuted her further, disregarding my

sires. For these and other wrongs, O wretch of thy race, I shall today

take vengeance if thou dost not quit the field.' Having said these words,

Hidimva's son, drawing his gigantic bow, biting his (nether) lip with his

teeth, and licking the corners of his mouth, covered Duryodhana with a

profuse shower, like a mass of clouds covering the mountain-breast with

torrents of rain in the rainy season."

SECTION XCIII

Sanjaya said,--"That arrowy shower, difficult of being borne by even the

Danavas, king Duryodhana, however, (quietly) bore in that battle, like a

gigantic elephant bearing a shower (from the blue).[442] Then filled with

anger and sighing like a snake, thy son, O bull of Bharata's race, was

placed in a position of great danger. He then shot five and twenty sharp

arrows of keen points. These, O king, fell with great force on that bull

among Rakshasas, like angry snakes of virulent poison on the breast of

Gandhamadana. Pierced with those shafts, blood trickled down the

Rakshasa's body and he looked like an elephant with rent temples.[443]

Thereupon that cannibal set his heart upon the destruction of the (Kuru)

king. And he took up a huge dart that was capable of piercing even a

mountain. Blazing with light, effulgent as a large meteor, it flamed with

radiance like the lightning itself. And the mighty-armed Ghatotkacha,

desirous of slaying thy son, raised that dart. Beholding that dart

upraised, the ruler of the Vangas mounting upon an elephant huge as a

hill, drove towards the Rakshasa. On the field of battle, with the mighty

elephant of great speed, Bhagadatta placed himself in the very front of

Duryodhana's car. And with that elephant he completely shrouded the car

of thy son. Beholding then the way (to Duryodhana's car) thus covered by

the intelligent king of the Vangas, the eyes of Ghatotkacha, O king,

became red in anger. And he ruled that huge dart, before upraised, at

that elephant. Struck, O king, with that dart hurled from the arms of

Ghatotkacha, that elephant, covered with blood and in great agony, fell

down and died. The mighty king of the Vangas, however, quickly jumping

down from that elephant, alighted on the ground. Duryodhana then

beholding the prince of elephants slain, and seeing also his troops

broken and giving way, was filled with anguish. From regard, however, for

a Kshatriya's duty[444] as also his own pride, the king, though defeated,

stood firm like a hill. Filled with wrath and aiming a sharp arrow that

resembled the Yuga fire in energy, he sped it at that fierce wanderer of

the night. Beholding that arrow, blazing as Indra's bolt, thus coursing

towards him, the high-souled Ghatotkacha baffled it by the celerity of

his movements. With eyes red in wrath, he once more shouted fiercely,

frightening all thy troops, like the clouds that appear at the end of the

Yuga. Hearing those fierce roars of the terrible Rakshasa, Bhishma the

son of Santanu, approaching the preceptor, said these words, 'These

fierce roars that are heard, uttered by Rakshasas, without doubt indicate

that Hidimva's son is battling with king Duryodhana. That Rakshasa is

incapable of being vanquished in battle by any creature. Therefore,

blessed be ye, go thither and protect the king. The blessed Duryodhana

hath been attacked by the high-souled Rakshasa. Therefore, ye chastisers

of foes, even this is our highest duty.[445]' Hearing those words of the

grandsire, those mighty car-warriors without loss of time and with the

utmost speed, proceeded to the spot when the king of the Kurus was. They

met Duryodhana and Somadatta and Valhika and Jayadratha; and Kripa and

Bhurisravas and Salya, and the two princes of Avanti along with

Vrihadvala, and Aswatthaman and Vikarna, and Chitrasena and Vivinsati.

And many thousands of other car-warriors, including all those that

followed them, proceeded, desirous of rescuing thy son Duryodhana who had

been hotly pressed. Beholding that invincible division protected by those

mighty car-warriors, coming towards him with hostile intentions, that

best of Rakshasas, viz., the mighty-armed Ghatotkacha, stood firm like

the Mainaka mountain, with a huge bow in hand, and surrounded by his

kinsmen armed with clubs and mallets and diverse other kinds of weapons.

Then commenced a fierce battle, making the hair stand on end, between

those Rakshasas on the one side and that foremost of Duryodhana's

divisions on the other. And the loud noise of twanging bows in that

battle was heard, O king, on all sides resembling the noise made by

burning bamboos. And the din produced by the weapons falling upon the

coats of mail of the combatants resembled, O king, the noise of splitting

hills. And the lances, O monarch, hurled by heroic arms, while coursing

through the welkin, looked like darting snakes. Then, excited with great

wrath and drawing his gigantic bow, the mighty-armed prince of the

Rakshasas, uttering a loud roar, cut off, with a crescent-shaped arrow,

the preceptor's bow in a rage. And overthrowing, with another

broad-headed arrow, the standard of Somadatta, he uttered a loud yell.

And he pierced Valhika with three shafts in the centre of the chest. And

he pierced Kripa with one arrow, and Chitrasena with three. And with

another arrow, well-armed and well-sped from his bow drawn to its fullest

stretch, he struck Vikarna at the shoulder-joint. Thereupon the latter,

covered with gore, sat down on the terrace of his car. Then that Rakshasa

of immeasurable soul, excited With rage, O bull of Bharata's race, sped

at Bhurisravas five and ten shafts. These, penetrating through the

latter's armour, entered the earth. He then struck the chariot of

Vivingsati and Aswatthaman. These fell down on the front of their cars,

relinquishing the reins of the steeds. With another crescent-shaped shaft

he overthrew the standard of Jayadratha bearing the device of a boar and

decked with gold. And with a second arrow he cut off the latter's bow.

And with eyes red in wrath, he slew with four shafts the four steeds of

the high-souled king of Avanti. And with another arrow, O king,

well-tempered and sharp, and shot from his bow drawn to its fullest

stretch, he pierced king Vrihadvala. Deeply pierced and exceedingly

pained, the latter sat down on the terrace of his car. Filled with great

wrath and seated on his car, the prince of the Rakshasas then shot many

bright arrows of keen points that resembled snakes of virulent poison.

These, O king, succeeded in piercing Salya accomplished in battle."

SECTION XCIV

Sanjaya said, "Having in that battle made all those warriors (of thy

army) turn their faces from the field, the Rakshasa then, O chief of the

Bharatas, rushed at Duryodhana, desirous of slaying him. Beholding him

rushing with great impetuosity towards the king, many warriors of thy

army, incapable of defeat in battle, rushed towards him (in return) from

desire of slaying him. Those mighty car-warriors, drawing their bows that

measured full six cubits long, and uttering loud roars like a herd of

lions, all rushed together against that single warrior. And surrounding

him on all sides, they covered him with their arrowy showers like the

clouds covering the mountain-breast with torrents of rain in autumn.

Deeply pierced with those arrows and much pained, he resembled then an

elephant pierced with the hook. Quickly then he soared up into the

firmament like Garuda. And (while there) he uttered many loud roars like

the autumnal clouds, making the welkin and all the points of the compass,

cardinal and subsidiary, resounded with those fierce cries. Hearing those

roars of the Rakshasa, O chief of the Bharatas, king Yudhishthira then,

addressing Bhima, said unto that chastiser of foes these words, 'The

noise that we hear uttered by the fiercely-roaring Rakshasa, without

doubt, indicates that he is battling with the mighty car-warriors of the

Dhartarashtra army. I see also that the burden has proved heavier than

what that bull among Rakshasas is able to bear. The grandsire, too,

excited with rage, is ready to slaughter the Panchalas. For protecting

them Phalguni is battling with the foe. O thou of mighty arms hearing now

of these two tasks, both of which demand prompt attention, go and give

succour to Hidimva's son who is placed in a position of very great

danger.' Listening to these words of his brother, Vrikodara, with great

speed, proceeded, frightening all the kings with his leonine roars, with

great impetuosity, O king, like the ocean itself during the period of the

new full moon. Him followed Satyadhriti and Sauchiti difficult of being

vanquished in battle, and Srenimat, and Vasudana and the powerful son of

the ruler of Kasi, and many car-warriors headed by Abhimanyu, as also

those mighty car-warriors, viz., the sons of Draupadi, and the valiant

Kshatradeva, and Kshatradharman, and Nila, the ruler of the low

countries, at the head of his own forces. And these surrounded the son of

Hidimva with a large division of cars (for aiding him).[446] And they

advanced to the rescue of Ghatotkacha, that prince of the Rakshasas, with

the six thousand elephants, always infuriate and accomplished in smiting.

And with their loud leonine roars, and the clatter of their car-wheels,

and with the tread of their horse's hoofs, they made the very earth to

tremble. Hearing the din of those advancing warriors the faces of thy

troops who were filled with anxiety in consequence of their fear of

Bhimasena became pale. Leaving Ghatotkacha then they all fled away. Then

commenced in that part of the field a dreadful battle between those

high-souled warriors and thine, both of whom were unretreating. Mighty

car-warriors, hurling diverse kinds of the weapons, chased and smote one

another. That fierce battle striking terror into the hearts of the timid,

was such that the different classes of combatants became entangled with

one another. Horses engaged with elephants and foot-soldiers with

car-warriors. And challenging one another, O king, they engaged in the

fight.[447] And in consequence of that clash of cars, steeds, elephants,

and foot-soldiers, a thick dust appeared, raised by the car-wheels and

the tread (of those combatants and animals). And that dust, thick and of

the colour of reddish smoke, shrouded the field of battle. And the

combatants were unable to distinguish their own from the foe. Sire

recognised not the son, and son recognised not the sire, in that dreadful

engagement which made the hair stand on end and in which no consideration

was shown (by any one for any body). And the noise made by the hissing

weapons and the shouting combatants resembled, O chief of Bharata's race,

that made by departed spirits (in the infernal regions). And there flowed

a river whose current consisted of the blood of elephants and steeds and

men. And the hair (of the combatants) formed its weeds and moss. And in

that battle heads falling from the trunks of men made a loud noise like

that of a falling shower of stones. And the earth was strewn with the

headless trunks of human beings, with mangled bodies of elephants and

with the hacked limbs of steeds. And mighty car-warriors chased one

another for smiting one another down, and hurled diverse kinds of

weapons. Steeds, urged by their riders and falling upon steeds, dashed

against one another and fell down deprived of life. And men, with eyes

red in wrath, rushing against men and striking one another with their

chests, smote one another down. And elephants, urged by their guides

against hostile elephants, slew their compeers in that battle, with the

points of their tusks. Covered with blood in consequence of their wounds

and decked with standards (on their backs), elephants were entangled with

elephants and looked like masses of clouds charged with lightning. And

some amongst them mounted (by others) with the points of their tusks, and

some with their frontal globes split with lances, ran hither and thither

with loud shrieks like masses of roaring clouds. And some amongst them

with their trunks lopped off,[448] and others with mangled limbs, dropped

down in that dreadful battle like mountains shorn of their wings.[449]

Other huge elephants, copiously shedding blood from their flanks, ripped

open by compeers, looked like mountains with (liquified) red chalk

running down their sides (after a shower).[450] Others, slain with shafts

or pierced with lances and deprived of their riders, looked like

mountains deprived of their crests.[451]Some amongst them, possessed by

wrath and blinded (with fury) in consequence of the juice (trickling down

their temples and cheeks).[452] and no longer restrained with the hook,

crushed cars and steeds and foot-soldiers in that battle by hundreds. And

so steeds, attacked by horsemen with bearded darts and lances, rushed

against their assailants, as if agitating the points of the compass.

Car-warriors of noble parentage and prepared to lay down their lives,

encountering car-warriors, fought fearlessly, relying upon their utmost

might. The combatants, O king, seeking glory or heaven, struck one

another in that awful press, as if in a marriage by self-choice. During

however, that dreadful battle making the hair stand on end, the

Dhartarashtra troops generally were made to run their backs on the field."

SECTION XCV

Sanjaya said, "Beholding his own troops slain, king Duryodhana then

excited with wrath, rushed towards Bhimasena, that chastiser of foes.

Taking up a large bow whose effulgence resembled that of Indra's bolt, he

covered the son of Pandu with a thick shower of arrows. And filled with

rage, and aiming a sharp crescent-shaped shaft winged with feathers, he

cut off Bhimasena's bow. And that mighty car-warrior, noticing an

opportunity, quickly aimed at his adversary a whetted shaft capable of

riving the very hills. With that (shaft), that mighty-armed (warrior)

struck Bhimasena in the chest. Deeply pierced with that arrow, and

exceedingly pained, and licking the corners of his mouth, Bhimasena of

great energy caught hold of his flag-staff decked with gold. Beholding

Bhimasena in that cheerless state, Ghatotkacha blazed up with wrath like

an all-consuming conflagration. Then many mighty car-warriors of the

Pandava army, headed by Abhimanyu and with wrath generated (in their

bosoms), rushed at the king shouting loudly. Beholding them (thus)

advancing (to the fight) filled with wrath and in great fury,

Bharadwaja's son addressing the mighty car-warriors (of thy side), said

these words,--'Go quickly, blessed be ye, and protect the king. Sinking

in an ocean of distress, he is placed in a situation of great danger.

These mighty car-warriors of the Pandava army, these great bowmen,

placing Bhimasena at their head, are rushing towards Duryodhana, shooting

and hurling diverse kinds of weapons, resolved upon winning success,

uttering terrible shouts, and frightening the kings (on your side)'.

Hearing these words of the preceptor, many warriors of thy side headed by

Somadatta rushed upon the Pandava ranks. Kripa and Bhurisravas and Salya,

and Drona's son and Vivingsati, and Chitrasena and Vikarna, and the ruler

of the Sindhus, and Vrihadvala, and those two mighty bowmen, viz., the

two princes of Avanti, surrounded the Kuru king. Advancing only twenty

steps, the Pandavas and the Dhartarashtras began to strike, desirous of

slaughtering each other. The mighty-armed son of Bharadwaja also, having

said those words (unto the Dhartarashtra warriors), stretched his own

large bow and pierced Bhima with six and twenty arrows. And once again

that mighty car-warrior speedily covered Bhimasena with a shower of

arrows like a mass of clouds dropping torrents of rain on the

mountain-breasts in the rainy season. That mighty bowman Bhimasena,

however, of great strength, speedily pierced him in return with ten

shafts on the left side. Deeply pierced with those arrows and exceedingly

pained, O Bharata, the preceptor, enfeebled as he is with age, suddenly

sat down on the terrace of his car, deprived of consciousness. Beholding

him thus pained, king Duryodhana himself, and Aswatthaman also, excited

with wrath, both rushed towards Bhimasena. Beholding those two warriors

advance, each like Yama as he shows himself at the end of the Yuga, the

mighty-armed Bhimasena, quickly taking up a mace, and jumping down from

his car without loss of time, stood immovable like a hill, with that

heavy mace resembling the very club of Yama, upraised in battle.

Beholding him with mace (thus) upraised and looking (on that account)

like the crested Kailasa, both the Kuru king and Drona's son rushed

towards him. Then the mighty Bhimasena himself rushed impetuously at

those two foremost of men thus rushing together towards him with great

speed. Beholding him thus rushing in fury and with terrible expression of

face, many mighty car-warriors of the Kaurava army speedily proceeded

towards him. Those car-warriors headed by Bharadwaja's son, impelled by

the desire of slaughtering Bhimasena, hurled at his breast diverse kinds

of weapons, and thus all of them together afflicted Bhima from all sides.

Beholding that mighty car-warrior thus afflicted and placed in a

situation of great peril, many mighty car-warriors of the Pandava army,

headed by Abhimanyu, and prepared to lay down dear life itself, rushed to

the spot, desirous of rescuing him. The heroic ruler of the low country,

the dear friend of Bhima, viz., Nila, looking like a mass of blue clouds,

rushed at Drona's son, filled with wrath. A great bowman, Nila always

desired an encounter with Drona's son. Drawing his large bow, he pierced

the son of Drona with many winged arrows, like Sakra in days of old, O

king, piercing the invincible Danava Viprachitti, that terror of the

celestials, who, moved by anger frightened the three worlds by his

energy. Pierced after the same way by Nila with his well-shot arrows

winged with feathers, Drona's son, covered with blood and exceedingly

pained, was filled with wrath. Drawing then his large bow, of twang loud

as the roar of Indra's thunder, that foremost of intelligent persons set

his heart upon the destruction of Nila. Aiming then a few bright shafts

of broad heads and sharpened by the hands of their forger, he slew the

four steeds of his adversary and overthrew also his standard. And with

the seventh shaft he pierced Nila himself in the chest. Deeply pierced

and exceedingly pained, he sat down on the terrace of his car. Beholding

king Nila, who looked like a mass of blue clouds, in a swoon,

Ghatotkacha, filled with wrath and surrounded by his kinsmen, rushed

impetuously towards Drona's son, that ornament of battle. Similarly many

other Rakshasas, incapable of being easily defeated in battle, rushed at

Aswatthaman. Beholding then that Rakshasa of terrible mien coming towards

him, the valiant son of Bharadwaja impetuously rushed towards him. Filled

with wrath he slew many Rakshasas of formidable visage, that is, those

wrathful ones amongst them who were in Ghatotkacha's van. Beholding them

repulsed from the encounter by means of the shafts shot from the bow of

Drona's son, Bhimasena's son Ghatotkacha of gigantic size was filled with

rage. He then exhibited a fierce and awful illusion. Therewith that

prince of the Rakshasas, endued with extraordinary powers of illusion,

confounded the son of Drona in that battle. Then all thy troops, in

consequence of that illusion, turned their backs upon the field. They

beheld one another cut down and lying prostrate on the surface of the

earth, writhing convulsively, perfectly helpless, and bathed in blood.

Drona and Duryodhana and Salya and Aswatthaman, and other great bowmen

that were regarded as foremost among the Kauravas, also seemed to fly

away. All the car-warriors seemed to be crushed, and all the kings seemed

to be slain. And horses and horse-riders seemed to be cut down in

thousands. Beholding all this, thy troops fled away towards their tents.

And although, O king, both myself and Devavrata cried out at the top of

our voices, saying, 'Fight, do not fly away, all this is Rakshasa

illusion in battle, applied by Ghatotkacha.' Yet they stopped not, their

senses having been confounded. Although both of us said so, still struck

with panic, they gave no credit to our words. Beholding them fly away the

Pandavas regarded the victory to be theirs. With Ghatotkacha (among them)

they uttered many leonine shouts. And all around they filled the air with

their shouts mingled with the blare of their conches and the beat of

their drums. It was thus that thy whole army, routed by the wicked

Ghatotkacha, towards the hour of sunset, fled away in all directions.'"

SECTION XCVI

Sanjaya said, "After that great battle, king Duryodhana, approaching

Ganga's son and saluting him with humility, began to narrate to him all

that had happened about the victory won by Ghatotkacha and his own

defeat. That invincible warrior, O king, sighing repeatedly, said these

words unto Bhishma, the grandsire of the Kurus, 'O lord, relying upon

thee, as Vasudeva hath been (relied upon) by the foe, a fierce war hath

been commenced by me with the Pandavas. These eleven Akshauhinis of

celebrated troops that I have, are, with myself, obedient to thy command,

O chastiser of foes. O tiger among the Bharatas, though thus situated,

yet have I been defeated into battle by the Pandava warriors headed by

Bhimasena relying upon Ghatotkacha. It is this that consumeth my limbs

like fire consuming dry tree. O blessed one, O chastiser of foes, I

therefore, desire, through thy grace, O grandsire, to slay Ghatotkacha

myself, that worst of Rakshasas, relying upon thy invincible self. It

behoveth thee to see that wish of mine may be fulfilled.' Hearing these

words of the king, that foremost one among the Bharatas, viz., Bhishma,

the son of Santanu, said these words unto Duryodhana, 'Listen, O king, to

these words of mine that I say unto thee, O thou of Kuru's race, about

the way in which thou, O chastiser of foes, shouldst always behave. One's

own self, under all circumstances, should be protected in battle, O

repressor of foes. Thou shouldst always, O sinless one, battle with king

Yudhishthira--the Just, or with Arjuna, or with the twins, or with

Bhimasena. Keeping the duty of a king before himself, a king striketh a

king. Myself, and Drona, and Kripa, and Drona's son, and Kritavarman of

the Satwata race, and Salya, and Somadatta's son, and that mighty

car-warrior Vikarna, and thy heroic brothers headed by Dussasana, will

all, for thy sake, battle against that mighty Rakshasas. Or if thy grief

on account of that fierce prince of the Rakshasas be too great, let this

one proceed in battle against that wicked warrior, that is to say, king

Bhagadatta who is equal unto Purandara himself in fight'. Having said

this much unto the king, the grandsire skilled in speech then addressed

Bhagadatta in the presence of the (Kuru) king, saying, 'Proceed quickly,

O great monarch, against that invincible warrior, viz., the son of

Hidimva. Resist in battle, with care, and in view of all the bowmen, that

Rakshasa of cruel deeds, like Indra in days of old resisting Taraka. Thy

weapons are celestial. Thy prowess also is great, O chastiser of foes. In

days of old many have been the encounters that thou hadst with Asura, O

tiger among kings, thou art that Rakshasa's match in great battle.

Strongly supported by thy own troops, slay, O king, that bull among

Rakshasas'. Hearing these words of Bhishma the generalissimo (of the

Kaurava army), Bhagadatta specially set out with a leonine roar facing

the ranks of the foe. Beholding him advance towards them like a mass of

roaring clouds, many mighty car-warriors of the Pandava army proceeded

against him, inflamed with wrath. They were Bhimasena, and Abhimanyu and

the Rakshasa Ghatotkacha; and the sons of Draupadi, and Satyadhriti, and

Kshatradeva, O sire, and the rulers of the Chedis, and Vasudana, and the

king of the Dasarnas. Bhagadatta then, on his elephant named Supratika,

rushed against them. Then commenced a fierce and awful battle between the

Pandavas and Bhagadatta, that increased the population of Yama's kingdom.

Shafts of terrible energy and great impetuosity, shot by car-warriors,

fell, O king, on elephants and cars. Huge elephants with rent temples and

trained (to the fight) by their guides, approaching fell upon one another

fearlessly. Blind (with fury) in consequence of the temporal juice

trickling down their bodies, and excited with rage, attacking one another

with their tusks resembling stout bludgeons, they pierced one another

with the points of those weapons.[453] Graced with excellent tails, and

ridden by warriors armed with lances, steeds, urged by those riders fell

fearlessly and with great impetuosity upon one another. And

foot-soldiers, attacked by bodies of foot-soldiers with darts and lances,

fell down on the earth by hundreds and thousands. And car-warriors upon

their cars, slaughtering heroic adversaries in that battle by means of

barbed arrows and muskets and shafts, uttered leonine shouts.[454] And

during the progress of the battle making the hair stand on end, that

great bowman, viz., Bhagadatta, rushed towards Bhimasena, on his elephant

of rent temples and with juice trickling down in seven currents and

resembling (on that account) a mountain with (as many) rillets flowing

down its breast after a shower. And he came, O sinless one, scattering

thousands of arrows from the head of Supratika (whereon he stood) like

the illustrious Purandara himself on his Airavata. King Bhagadatta

afflicted Bhimasena with that arrowy shower like the clouds afflicting

the mountain breast with torrents of rain on the expiry of summer. That

mighty bowman Bhimasena, however, excited with rage, slew by his arrowy

showers the combatants numbering more than a hundred, that protected the

flanks and rear of Bhagadatta.[455] Beholding them slain, the valiant

Bhagadatta, filled with rage, urged his prince of elephants towards

Bhimasena's car. That elephant, thus urged by him, rushed impetuously

like an arrow propelled from the bowstring towards Bhimasena, that

chastiser of foes. Beholding that elephant advancing, the mighty

car-warriors of the Pandava army, placing Bhimasena at their head,

themselves rushed towards it. Those warriors were the (five) Kekaya

princes, and Abhimanyu, and the (five) sons of Draupadi and the heroic

ruler of the Dasarnas, and Kshatradeva also, O sire, and the ruler of the

Chedis, and Chitraketu. And all these mighty warriors came, inflamed with

anger, and exhibiting their excellent celestial weapons. And they all

surrounded in anger that single elephant (on which their adversary rode).

Pierced with many shafts, that huge elephant, covered with gore flowing

from his wounds, looked resplendent like a prince of mountain variegated

with (liquified) red chalk (after a shower). The ruler of the Dasarnas

then, on an elephant that resembled a mountain, rushed towards

Bhagadatta's elephant. That prince of elephants, however, viz.,

Supratika, bore (the rush of) that advancing compeer like the continent

bearing (the rush of) the surging sea. Beholding that elephant of the

high souled king of the Dasarnas thus resisted, even the Pandava troops,

applauding, cried out 'Excellent, excellent!' Then that best of kings,

viz., the ruler of the Pragjyotishas, excited with rage, sped four and

ten lances at that elephant. These, speedily penetrating through the

excellent armour, decked with gold, that covered the animal's body,

entered into it, like snakes entering anthills. Deeply pierced and

exceedingly pained, that elephant, O chief of the Bharatas, its fury

quelled, speedily turned back with great force. And it fled away with

great swiftness, uttering frightful shrieks, and crushing the Pandava

ranks like the tempest crushing trees with its violence. After that

elephant was (thus) vanquished, the mighty car-warriors of the Pandava

army, uttering loud leonine shouts, approached for battle. Placing Bhima

at their head, they rushed at Bhagadatta scattering diverse kinds of

arrows and diverse kinds of weapons. Hearing the fierce shouts, O king,

of those advancing warriors swelling with rage and vengeance, that great

bowman Bhagadatta, filled with rage and perfectly fearless, urged his own

elephant. That prince of elephants then, thus urged with the hook and the

toe, soon assumed the form of the (all-destructive) Samvarta fire (that

appears at the end of the Yuga). Crushing crowds of cars and (hostile)

compeers and steeds with riders, in that battle, it began, O king, to

turn hither and thither. Filled with rage it also crushed foot-soldiers

by hundreds and thousands. Attacked and agitated by that elephant, that

large force of the Pandavas shrank in dimensions, O king, like a piece of

leather exposed to the heat of fire. Beholding, then the Pandava array

broken by the intelligent Bhagadatta, Ghatotkacha, of fierce mien, O

king, with blazing face and eyes red as fire, filled with rage, rushed

towards him. Assuming a terrible form and burning with wrath, he took up

a bright dart capable of riving the very hills. Endued with great

strength, he forcibly hurled that dart that emitted blazing flames from

every part desirous of slaying that elephant. Beholding it coursing

towards him with great impetuosity, the ruler of the Pragjyotishas sped

at it a beautiful but fierce and sharp arrow with a crescent head.

Possessed of great energy he cut off that dart with that arrow of his.

Thereupon that dart, decked with gold, thus divided in twain, dropped

down on the ground, like the bolt of heaven, hurled by Indra, flashing

through the welkin. Beholding that dart (of his adversary), O king,

divided in twain and fallen on the ground, Bhagadatta took up a large

javelin furnished with a golden staff and resembling a flame of fire in

effulgence, and hurled it at the Rakshasa, saying, 'Wait, Wait'. Seeing

it coursing towards him like the bolt of heaven through the welkin, the

Rakshasa jumped up and speedily seizing it uttered a loud shout. And

quickly placing it against his knee, O Bharata, he broke it in the very

sight of all the kings. All this seemed exceedingly wonderful. Beholding

that feat achieved by the mighty Rakshasa, the celestials in the

firmament, with the Gandharvas  and the Munis, were filled with wonder.

And the Pandava warriors also, headed by Bhimasena, filled the earth with

cries of 'Excellent, Excellent'. Hearing, however, those loud shouts of

the rejoicing Pandavas, that great bowman, viz., the valiant Bhagadatta,

could not bear it (coolly). Drawing his large bow whose effulgence

resembled that of Indra's bolt, he roared with great energy at the mighty

car-warriors of the Pandava army, shooting at the same time many bright

arrows of great sharpness and possessed of the effulgence of fire. And he

pierced Bhima with one arrow, and the Rakshasa with nine. And he pierced

Abhimanyu with three, and the Kekaya brothers with five. And with another

straight arrow shot from his bow drawn to its fullest stretch, he

pierced, in that battle, the right arm of Kshatradeva. Thereupon the

latter's bow with arrow fixed on the bowstring dropped down from his

hand. And he struck the five sons of Draupadi with five arrows. And from

wrath, he slew the steeds of Bhimasena. And with three shafts winged with

feathers, he cut down Bhimasena's standard bearing the device of a lion.

And with three other shafts he pierced Bhima's charioteer. Deeply pierced

by Bhagadatta in that battle, and exceedingly pained, Visoka thereupon, O

chief of the Bharatas, sat down on the terrace of the car. Then, O king,

that foremost of car-warriors, viz., Bhima, thus deprived of his car,

quickly jumped down from his large vehicle taking up his mace. Beholding

him with mace upraised and looking like a crested hill, all thy troops, O

Bharata, became filled with great fear. Just at this time that son of

Pandu who had Krishna for his charioteer, O king, slaughtering the foe on

all sides as he came, appeared at that spot where those tigers among men,

those mighty car-warriors, viz., Bhimasena and Ghatotkacha, sire and son,

were engaged with the ruler of the Pragjyotishas. Beholding his brothers,

those mighty car-warriors, engaged in battle, that son of Pandu quickly

commenced to fight, profusely scattering his shafts, O chief of the

Bharatas. Then that mighty car-warrior, viz., king Duryodhana, speedily

urged on a division of his troops abounding with cars and elephants.

Towards that mighty division of the Kauravas thus advancing with

impetuosity, Arjuna of white steeds rushed with great impetuosity.

Bhagadatta also, upon that elephant of his, O Bharata, crushing the

Pandava ranks, rushed towards Yudhishthira. Then commenced a fierce

battle between Bhagadatta, O sire, and the Panchalas, the Srinjayas, and

the Kekayas, with upraised weapons. Then Bhimasena, in that battle told

both Kesava and Arjuna in detail about the slaughter of Iravat as it had

occurred."

SECTION XCVII

Sanjaya said, "Hearing that his son Iravat had been slain, Dhananjaya was

filled with great grief and sighed like a snake. And addressing Vasava in

the midst of battle, he said these words, 'Without doubt, the high-souled

Vidura of great wisdom had before seen (with his mind's eye) this awful

destruction of the Kurus and the Pandavas. It was for this that he

forbade king Dhritarashtra.[456] In this battle, O slayer of Madhu, many

other heroes have been slain by the Kaurava and many amongst the Kauravas

have similarly been slain by ourselves. O best of men, for the sake of

wealth vile acts are being done. Fie upon that wealth for the sake of

which such slaughter of kinsmen is being perpetrated. For him that hath

no wealth, even death would be better than the acquisition of wealth by

the slaughter of kinsmen. What, O Krishna, shall we gain by slaying our

assembled kinsmen? Alas, for Duryodhana's, fault, and also of Sakuni the

son of Suvala, as also through the evil counsels of Karna, the Kshatriya

race is being exterminated, O slayer of Madhu, I now understand, O

mighty-armed one, that the king acted wisely by begging of Suyodhana[457]

only half the kingdom, or, instead, only five villages. Alas, even that

was not granted by that wicked-souled wight. Beholding so many brave

Kshatriyas lying (dead) on the field of battle, I censure myself,

(saying) fie upon the profession of a Kshatriya. The Kshatriyas will

regard me powerless in battle. For this alone, I am battling. Else, O

slayer of Madhu, this battle with kinsmen is distasteful to me. Urge the

steeds on with speed towards the Dhartarashtra army, I will, with my two

arms, reach the other shore of this ocean of battle that is so difficult

to cross. There is no time, O Madhava, to lose in action'. Thus addressed

by Partha, Kesava, that slayer of hostile heroes, urged those steeds of

white hue endued with the speed of the wind. Then, O Bharata, loud was

the noise that was heard among thy troops, resembling that of the ocean

itself at full tide when agitated by the tempest.[458] In the afternoon,

O king, the battle that ensued between Bhishma and the Pandavas was

marked by noise that resembled the roar of the clouds. Then, O king, thy

sons, surrounding Drona like the Vasus surrounding Vasava, rushed in the

battle against Bhimasena. Then Santanu's son, Bhishma, and that foremost

of car-warriors, viz., Kripa, and Bhagadatta, and Susarman, all went

towards Dhananjaya. And Hridika's son (Kritavarman) and Valhika rushed

towards Satyaki. And king Amvashta placed himself before Abhimanyu. And

other great car-warriors, O king, encountered other great car-warriors.

Then commenced a fierce battle that was terrible to behold. Bhimasena

then, I O king, beholding thy sons, blazed up with wrath in that battle,

like fire with (a libation of) clarified butter. Thy sons, however, O

monarch, covered that son of Kunti with their arrows like the clouds

drenching the mountain-breast in the season of rains. While being (thus)

covered in diverse ways by thy sons, O king, that hero, possessed of the

activity of the tiger, licked the corners of his mouth.[459] Then, O

Bharata, Bhima felled Vyudoroska with a sharp horse-shoe-headed arrow.

Thereupon that son of thine was deprived of life. With another

broad-headed arrow, well-tempered and sharp, he then felled Kundalin like

a lion overthrowing a smaller animal. Then, O sire, getting thy (other)

sons (within reach of his arrows), he took up a number of shafts, sharp

and well-tempered, and with careful aim speedily shot these at them.

Those shafts, sped by that strong bowman, viz., Bhimasena, felled thy

sons, those mighty car-warriors, from their vehicles. (These sons of

thine that were thus slain were) Anadhriti, and Kundabhedin, and Virata,

and Dirghalochana, and Dirghavahu, and Suvahu, and Kanykadhyaja. While

falling down (from their cars), O bull of Bharata's race, those heroes

looked resplendent like falling mango trees variegated with blossoms in

the spring. Then thy other sons, O monarch, fled away, regarding the

mighty Bhimasena as Death himself. Then like the clouds pouring torrents

of rain on the mountain breast, Drona in that battle covered with arrows

from every side that hero who was thus consuming thy sons. The prowess

that we then beheld of Kunti's son was exceedingly wonderful, for though

held in check by Drona, he still slew thy sons. Indeed, as a bull beareth

a shower of rain falling from above. Bhima cheerfully bore that shower of

arrows shot by Drona. Wonderful, O monarch, was the feat that Vrikodara

achieved there, for he slew thy sons in that battle and resisted Drona

the while. Indeed, the elder brother of Arjuna sported amongst those

heroic sons o thine, like a mighty tiger, O king, among a herd of deer.

As a wolf, staying in the midst of a herd of deer, would chase and

frighten those animals, so did Vrikodara, in that battle chase and

frighten thy sons.

"Meanwhile, Ganga's son, and Bhagadatta, and that mighty car-warrior,

viz., Gautama, began to resist Arjuna, that impetuous son of Pandu. That

Atiratha, baffling with his weapons the weapons of those adversaries of

his in that battle, despatched many prominent heroes of thy army to the

abode of Death. Abhimanyu also, with his shafts, deprived that renowned

and foremost of car-warriors, viz., king Amvashta, of his car. Deprived

of his car and about to be slain by the celebrated son of Subhadra, that

king quickly jumped down from his car in shame, and hurled his sword in

that battle at the high-souled Abhimanyu. Then, that mighty monarch got

up on the car of Hridika's son, conversant with all movements in battle,

Subhadra's son, that slayer of hostile heroes, beholding that sword

coursing towards him, baffled it by the celerity of his movements. Seeing

that sword thus baffled in that battle by Subhadra's son, loud cries of

'well done' 'well done' were, O king, heard among the troops. Other

warriors headed by Dhrishtadyumna battled with thy troops, while thy

troops, also, all battled with those of the Pandavas. Then, O Bharata,

fierce was the engagement that took place between thine and theirs, that

combatants smiting one another with great force and achieving the most

difficult feats. Brave combatants, O sire, seizing one another by the

hair, fought using their nails and teeth, and fists and knees, and palms

and swords, and their well-proportioned arms. And seizing one another's

laches, they despatched one another to the abode of Yama. Sire slew son,

and son slew sire. Indeed, the combatants fought with one another, using

every limb of theirs. Beautiful bows with golden staves, O Bharata,

loosened from the grasp of slain warriors, and costly ornaments, and

sharp shafts furnished with wings of pure gold or silver and washed with

oil, looked resplendent (as they lay scattered on the field), the latter

resembling, in particular, snakes that had cast off their slough. And

swords furnished with ivory handles decked with gold, and the shield also

of bowmen, variegated with gold, lay on the field, loosened from their

grasp. Bearded darts and axes and swords and javelins, all decked with

gold, beautiful coats of mail, and heavy and short bludgeons, and spiked

clubs, and battle-axes, and short arrows, O sire, and elephants' housings

of diverse shapes, and yak tails, and fans, lay scattered on the field.

And mighty car-warriors lay on the field with diverse kinds of weapons in

their hands or beside them, and looking alive, though the breath of life

had gone.[460] And men lay on the field with limbs shattered with maces

and heads smashed with clubs, or crushed by elephants, steeds, and cars.

And the earth, strewn in many places with the bodies of slain steeds,

men, and elephants, looked beautiful, O king, as if strewn with hills.

And the field of battle lay covered with fallen darts and swords and

arrows and lances and scimitars and axes and bearded darts and iron crows

and battle-axes, and spiked clubs and short arrows and Sataghnis[461] and

bodies mangled with weapons. And, O slayer of foes, covered with blood,

warriors lay prostrate on the field, some deprived of life and therefore,

in the silence of death, and others uttering low moans. And the earth,

strewn with those bodies, presented a variegated sight. And strewn with

the arms of strong warriors smeared with sandal paste and decked with

leathern fences and bracelets, with tapering thighs resembling the trunks

of elephants, and with fallen heads, graced with gems attached to turbans

and with earrings of large-eyed combatants, O Bharata, the earth assumed

a beautiful sight. And the field of battle, overspread with blood, dyed

coats of mail and golden ornaments of many kinds, looked exceedingly

beautiful as if with (scattered) fires of mild flames. And with ornaments

of diverse kinds fallen off from their places, with bows lying about,

with arrows of golden wings scattered around, with many broken cars

adorned with rows of bells, with many slain steeds scattered about

covered with blood and with their tongues protruding, with bottoms of

cars, standards, quivers, and banners, with gigantic conches, belonging

to great heroes, of milky whiteness lying about, and with trunkless

elephants lying prostrate, the earth looked beautiful like a damsel

adorned with diverse kinds of ornaments. And there, with other elephants

pierced with lances and in great agony, and frequently uttering low moans

with their trunks, the field of battle looked beautiful as if with moving

hills. With blankets of diverse hue, and housings of elephants, with

beautiful hooks falling about having handles decked with stones of lapis

lazuli, with bells lying about that had adorned gigantic elephants, with

clean and variegated cloths as also skins of the Ranku deer, with

beautiful neck-chains of elephants, with gold-decked girths, with broken

engines of diverse kinds, with bearded darts decked with gold, with

embroidered housings of steeds, embrowned with dust, with the lopped off

arms of cavalry soldiers, decked with bracelets and lying about, with

polished and sharp lances and bright swords, with variegated head-gears

fallen off (from heads) and scattered about, with beautiful

crescent-shaped arrows decked with gold, with housings of steeds, with

skins of the Ranku deer, torn and crushed, with beautiful and costly gems

that decked the head-gears of kings, with their umbrellas lying about and

yak tails and fans, with faces, bright as the lotus or the moon, of

heroic warriors, decked with beautiful ear-rings and graced with well-cut

beards, lying about and radiant with other ornaments of gold, the earth

looked like the firmament besmangled with planets and stars. Thus, O

Bharata, the two armies, viz., thine and theirs, encountering each other

in battle, crushed each other. And after the combatants had been

fatigued, routed, and crushed, O Bharata, dark night set in and the

battle could no longer be seen. Thereupon both the Kurus and the Pandavas

withdrew their armies, when that awful night of pitchy darkness came. And

having withdrawn their troops, both the Kurus and the Pandavas took rest

for the night, retiring to their respective tents.

SECTION XCVIII

Sanjaya said, "Then king Duryodhana, and Sakuni the son of Suvala, and

thy son Dussasana, and the invincible Suta's son (Karna) meeting

together, consulted in the following way. How could the sons of Pandu,

with their followers, be vanquished in battle? Even this was the subject

of their consultation. Then king Duryodhana, addressing the Suta's son

and the mighty Sakuni, said unto all those counsellors of his, 'Drona,

Bhishma, and Kripa, and Salya and Somadatta's son do not resist the

Parthas. I do not know what the cause is of such conduct (of theirs).

Unslain by any of these, the Pandavas are destroying my forces.

Therefore, O Karna, I am becoming weaker in strength and my weapons also

are being exhausted'. I am deceived by the heroic Pandavas--they that are

incapable of being vanquished by the very gods. Doubt filleth my mind as

to how, indeed, I shall succeed is smiting them in battle.' Unto the king

who said so, O great monarch, the Suta's son answered, 'Do not grieve, O

chief of the Bharata. Even I will do what is agreeable to thee. Let

Santanu's son Bhishma soon withdraw from the great battle. After Ganga's

son will have withdrawn from the fight and laid aside his weapons, I will

slay the Partha along with all the Somakas, in the very sight of Bhishma.

I pledge my truth, O king. Indeed, Bhishma every day showeth mercy

towards the Pandavas. He is, besides incapable of vanquishing those

mighty car-warriors. Bhishma is proud of showing his prowess in battle.

He is again, very fond of fight. Why, O sire, will he, therefore,

vanquish the assembled Pandavas (for then the battle will be over)?

Therefore, repairing without delay to the tent of Bhishma, solicit that

old and reverend signior to lay aside his weapons. After he will have

laid aside his weapons, O Bharata, think the Pandavas as already slain,

with all their friends and kinsmen, O king, by myself alone.' Thus

addressed by Karna, thy son Duryodhana then said unto his brother

Dussasana these words, 'See, O Dussasana, that without delay that all who

walk in my train be dressed.' Having said these words, O monarch, the

king addressed Karna, saying, 'Having caused Bhishma, that foremost of

men, to consent to this, I will, without delay, come to thee, O chastiser

of foes. After Bhishma will have retired from the fight, thou wilt smite

(the foe) in battle'. Then thy son, O monarch, set out without delay,

accompanied by his brothers like He of a hundred sacrifices (accompanied)

by the gods. Then his brother Dussasana caused that tiger among king,

endued, besides, with the prowess of a tiger, to mount on his horse.

Graced with bracelets, with diadem on head, and adorned with other

ornaments on his arms. O king, thy son shone brightly as he proceeded

along the streets. Smeared with fragrant sandal-paste of the hue of the

Bhandi flower and bright as burnished gold, and clad in clean vestments,

and proceeding with the sportive gait of the lion, Duryodhana looked

beautiful like the Sun of brilliant radiance in the firmament. And as

that tiger among men proceeded towards the tent of Bhishma, many mighty

bowmen, celebrated over the world, followed him behind. And his brothers

also walked in his train, like the celestials walking behind Vasava. And

others, foremost of men, mounted upon steeds, and others again on

elephants, O Bharata, and others on cars, surrounded him on all sides.

And many amongst those that wished him well, taking up arms for the

protection on his royal self, appeared there in large bodies, like the

celestials surrounding Sakra in heaven. The mighty chief of the Kurus,

adored by all the Kauravas, thus proceeded, O king, towards the quarters

of the renowned son of Ganga. Ever followed and surrounded, by his

uterine brothers, he proceeded, often raising his right arm, massive and

resembling the trunk of an elephant and capable of resisting all foes.

And with that arm of his, he accepted the regards that were paid to him

from all sides by by-standers who stood raising towards him their joined

hands. And he heard, as he journeyed, the sweet voices of the natives of

diverse realms. Of great fame, he was eulogised by bards and eulogists.

And in return that great king paid his regards unto them all. And many

high-souled persons stood around him with lighted lamps of gold fed with

fragrant oil. And surrounded with golden lamps, the king looked radiant

like the Moon attended by the blazing planets around him. And

(attendants) with head-gears decked with gold, having canes and

Jhariharas in hand, softly caused the crowd all around to make way. The

king then, having reached the excellent quarters of Bhishma, alighted

from his horse. And arrived at Bhishma's presence, that ruler of men

saluted Bhishma and then sat himself down on an excellent seat that was

made of gold, beautiful throughout and overlaid with a rich coverlet.

With hands joined, eyes bathed in tears, and voice chocked in grief, he

then addressed Bhishma, saying, 'Taking thy protection, this battle, O

slayer of foes, we ventured to vanquish the very gods and the Asuras with

Indra at their head. What shall I say, therefore, of the sons of Pandu,

heroic though they be, with their kinsmen and friends? Therefore, O son

of Ganga, it behoveth thee, O lord, to show me mercy. Slay the brave sons

of Pandu like Mahendra slaying the Danavas.--I will slay, O king, all the

Somakas and the Panchalas and the Karushas along with the Kekayas, O

Bharata-these were thy words to me. Let these words become true. Slay the

assembled Parthas, and those mighty bowmen, viz., the Somakas. Make thy

words true, O Bharata. If from kindness (for the Pandavas), O king, or

from thy hatred of my unfortunate self, thou sparest the Pandavas, then

permit Karna, that ornament of battle, to fight. He will vanquish in

battle the Parthas with all their friends and kinsmen. The king, thy son

Duryodhana having said this, shut his lips without saying anything more

to Bhishma of terrible prowess."

SECTION XCIX

Sanjaya said, "The high-souled Bhishma, deeply pierced with wordy daggers

by thy son, became filled with great grief. But he said not a single

disagreeable word in reply. Indeed, mangled by those wordy daggers and

filled with grief and rage, he sighed like a snake and reflected (in

silence) for a long while. Raising his eyes then, and as if consuming,

from wrath, the world with the celestials, the Asuras, and the

Gandharvas, that foremost of persons conversant with the world, then

addressed thy son and said unto him these tranquil words, 'Why, O

Duryodhana, dost thou pierce me thus with thy wordy daggers? I always

endeavour to the utmost of my might to achieve, and do achieve, what is

for thy good. Indeed, from desire of doing what is agreeable to thee, I

am prepared to cast away my life in battle. The Pandavas are really

invincible. When the brave son of Pandu gratified Agni in the forest of

Khandava, having vanquished Sakra himself in battle, even that is a

sufficient indication.[462] When, O mighty-armed one, the same son of

Pandu rescued thee while thou wert being led away a captive by the

Gandharvas, even that is a sufficient indication. On that occasion, O

lord, thy brave uterine brothers had all fled, as also Radha's son of the

Suta caste. That (rescue, therefore, by Arjuna) is a sufficient

indication. In Virata's city, alone he fell upon all of us united

together. That is a sufficient indication. Vanquishing in battle both

Drona and myself excited with rage, he took away our robes. That is a

sufficient indication. On that occasion, of old, of the seizure of kine,

he vanquished that mighty bowman the son of Drona, and Saradwat also.

That is a sufficient indication. Having vanquished Karna also who is very

boastful of his manliness, he gave the latter's robes unto Uttara. That

is a sufficient indication. The son of Pritha defeated in battle the

Nivatakavachas who were incapable of defeat by Vasava himself. That is a

sufficient indication. Who, indeed, is capable of vanquishing in battle

the son of Pandu by force, him, viz., that hath for his protector the

Protector of the Universe armed with conch, discus, and mace? Vasudeva is

possessed of infinite power, and is the Destroyer of the Universe. He is

the highest Lord of all, the God of gods, the Supreme Soul and eternal.

He hath been variously described, O king, by Narada and other great

Rishis. In consequence of thy folly, however, O Suyodhana, thou knowest

not what should be said and what should not. The man on the point of

death beholdeth all trees to be made of gold. So thou also, O son of

Gandhari, seest everything inverted. Having provoked fierce hostilities

with the Pandavas and the Srinjayas, fight now (thyself) with them in

battle. Let us see thee act like a man. As regards myself, I will, O

tiger among men, slay all the Somakas and the Panchalas assembled

together, avoiding Sikhandin alone. Slain by them in battle, I will go to

Yama's abode, or slaying them in battle, I will give thee joy. Sikhandin

was born in Drupada's palace as female at first. She became a male in

consequence of the grant of a boon. After all, however, she is

Sikhandini. Him I will not slay even if I have to lose my life, O

Bharata. She is the same Sikhandini that the Creator had first made her.

Pass the night in happy sleep, O son of Gandhari. Tomorrow I will fight a

fierce battle about which men will speak as long as the world lasts.'

Thus addressed by him, thy son, O monarch, came away. And saluting his

signior with a bow of the head, he came back to his own tent. Coming

back, the king dismissed his attendants. And soon then that destroyer of

foes entered his abode. And having entered (his tent) the monarch passed

the night (in. sleep). And when the night dawned, rising up, the king,

ordered all the royal warriors, saying, Draw up the forces. Today

Bhishma, excited with wrath, will slay all the Somakas.'

Hearing those copious lamentations of Duryodhana in the night, Bhishma

regarded them, O king, as commands to himself. Filled with great grief

and deprecating the status of servitude, Santanu's son reflected for a

long time, thinking of an encounter with Arjuna in battle. Understanding

from signs that Ganga's son had been thinking of that, Duryodhana, O

king, commanding Dussasana, saying, 'O Dussasana, let cars be quickly

appointed for protecting Bhishma. Let all the two and twenty divisions

(of our army) be urged on. That hath now come about which we had been

thinking for a series of years, viz., the slaughter of the Pandavas with

all their troops and the acquisition (by ourselves) of the kingdom. In

this matter, I think, the protection of Bhishma is our foremost duty.

Protected by us, he will protect us and slay the Parthas in battle. Of

cleansed soul, he said unto me,--I will not slay Sikhandini. He was a

female before, O king, and, therefore, should be avoided by me in battle.

The world knoweth, O thou of mighty arms, that from desire of doing good

to my father, I formerly gave up a swelling kingdom. I will not,

therefore, slay in battle, O foremost of men, any female or anybody that

was a female before. This that I tell thee is true. This Sikhandin, O

king, was first born a female. Thou hast heard that story. She was born

as Sikhandini after the manner I told thee before the battle began.

Taking her birth as a daughter she hath become a man. Indeed, she will

fight with me, but I will never shoot my arrows at her. As regards all

other Kshatriyas desirous of victory to the Pandavas, O sire, whom I may

get within my reach on the field of battle, I will slay them.--These were

the words that Ganga's son acquainted with the scriptures, that chief of

Bharata's race, said unto me. Therefore, with my whole soul I think that

protecting the son of Ganga is our foremost duty. The very wolf may slay

the lion left unprotected in the great forest. Let not Ganga's son be

slain by Sikhandin like the lion slain by the wolf. Let our maternal

uncle Sakuni, and Salya, and Kripa, and Drona, and Vivingsati, carefully

protect the son of Ganga. If he is protected, (our) victory is certain.'

"Hearing these words of Duryodhana, all surrounded Ganga's son with a

large division of cars. And thy sons also, taking up their position

around Bhishma, proceeded to battle. And they all went, shaking the earth

and the welkin, and causing fear in the hearts of the Pandavas. The

mighty car-warriors (of the Kaurava army), supported by those cars and

elephants, and clad in mail, stood in battle, surrounding Bhishma. And

all of them took up their positions for protecting that mighty

car-warrior like the celestials in the battle between themselves and the

Asuras for protecting the wielder of the thunder-bolt. Then king

Duryodhana once more addressing his brother, said, 'Yudhamanyu protects

the left wheel of Arjuna's car, and Uttamaujas his right wheel. And (thus

protected) Arjuna protects Sikhandin. O Dussasana, adopt such steps that,

protected by Partha, Sikhandin may not be able to slay Bhishma left

unprotected by us.' Hearing these words of his brother, thy son

Dussasana, accompanied by the troops, advanced for battle, placing

Bhishma in the van. Beholding Bhishma (thus surrounded by a large number

of cars), Arjuna, that foremost of car-warriors, addressed Dhrishtadyumna

and said, 'O prince, place that tiger among men, Sikhandin, today in

front of Bhishma, I myself will be his protector, O prince of Panchala."

SECTION C

Sanjaya said, "Then Bhishma, the son of Santanu, went out with the

troops. And he disposed his own troops in mighty array called

Sarvatobhadra.[463] Kripa, and Kritavarman, and that mighty car-warrior

Saivya, and Sakuni, and the ruler of the Sindhus, and Sudakshina the

ruler of the Kamvojas, these all, together with Bhishma and thy sons, O

Bharata, took up their stations in the van of the whole army and in the

very front of the (Kaurava) array. Drona and Bhurisravas and Salya and

Bhagadatta, O sire, clad in mail, took up their position in the right

wing of that array. And Aswatthaman, and Somadatta, and those great

car-warriors, viz., the two princes of Avanti, accompanied by a large

force, protected the left wing. Duryodhana, O monarch, surrounded on all

sides by the Trigartas, took up, for encountering the Pandavas, a

position in the midst of that array. That foremost of car-warriors, viz.,

Alamvusha, and that mighty car-warrior, viz., Srutayush, clad in mail,

took up their position in the rear of that array, and therefore, of the

whole army. Having, O Bharata, on that occasion formed their array thus,

thy warriors, clad in mail, looked like scorching fires.

"Then king Yudhishthira, and that son of Pandu, viz., Bhimasena, and the

twin sons of Madri, viz., Nakula and Sahadeva, clad in mail, took up

their position in the van of that array and therefore, at the very head

of all their troops. And Dhrishtadyumna, and Virata, and that mighty

car-warrior, viz., Satyaki,--these destroyers of hostile ranks,--stood,

supported by a large force. And Sikhandin, and Vijaya (Arjuna), and the

Rakshasa Ghatotkacha, and Chekitana of mighty arms, and the valiant

Kuntibhoja, stood for battle, surrounded by a large force. And that great

bowman Abhimanyu, and the mighty Drupada, and the (five) Kaikeya

brothers, stood for battle, clad in mail. Having formed their mighty and

invincible array thus, the Pandavas, endued with great courage in battle,

stood for the fight, clad in mail.

"Then the kings of thy array, O monarch, exerting themselves at their

best, accompanied by their forces, and placing Bhishma at their van,

rushed against the Parthas in battle. Similarly the Pandavas also, O

king, headed by Bhimasena, and desirous of victory in battle proceeded,

for battling with Bhishma. With leonine roars and confused cries, blowing

their conches Krakachas, and cow-horns, beating their drums and cymbals

and Pandavas in thousands.[464] And uttering terrible shouts, the

Pandavas advanced to battle. With the din of our drums and cymbals and

conches and smaller drums, with loud leonine roars, and other kinds of

shouts, ourselves also, replying to the cries of the foe, rushed against

him with great impetuosity, inflamed with rage. Those sounds mingling

with one another, produced a tremendous uproar. The warriors then, of the

two armies, rushing at one another, began to strike. And in consequence

of the din produced by that encounter, the earth seemed to tremble. And

birds, uttering fierce cries, hovered in the air. The Sun, radiant as he

was when he had risen, became dimmed. And fierce winds blew, indicating

great terrors. Frightful jackals wandered, yelling terribly, O king, and

foreboding an awful carnage at hand. The quarters seemed, O king, to be

ablaze, and showers of dust fell from the blue. And a shower fell there,

of pieces of bones mixed with blood. And tears fell from the eyes of the

animals which were all weeping. And filled with anxiety, O king, these

began to urinate and eject the contents of their stomachs. And the loud

shouts of battle, O bull of Bharata's race, were rendered inaudible by

the louder cries of Rakshasas and cannibals. And jackals and vultures and

crows and dogs, uttering diverse kinds of cries, began, O sire, to fall

and swoop down on the field. And blazing meteors, striking against the

Sun's disc, fell with great celerity on the earth, foreboding great

terrors. Then those two vast hosts belonging to the Pandavas and the

Dhartarashtras, in course of that awful encounter, shook in consequence

of that tremendous uproar of conches and drums like forests shaken by the

tempest. And the noise made by the two armies, both of which abounded

with kings, elephants, and steeds, and which encountered each other in an

evil hour, resembled the noise made by oceans tossed by the tempest."

SECTION CI

Sanjaya said, "Then the noble Abhimanyu of great energy, borne by his

steeds of a tawny hue, rushed at the mighty host of Duryodhana,

scattering his arrowy showers like the clouds pouring torrents of rain. O

son of Kuru's race, thy warriors, in that battle, were unable to resist

that slayer of foes, viz., Subhadra's son, who, excited with wrath and

possessed of wealth of arms, was then immersed in that inexhaustible

ocean of (Kaurava) forces. Death-dealing shafts, O king, shot by him in

that battle, despatched many heroic Kshatriyas to the regions of the king

of the departed spirits. Indeed, excited with wrath Subhadra's son in

that battle shot fierce and blazing arrows in profusion that resembled

snakes of virulent poison or rods of death himself. And Phalguni's son

speedily split into fragments car-warriors with their cars, steeds with

their riders, and elephant-warriors along with the huge animals they

rode. And the rulers of the earth, filled with joy, applauded those

mighty feats in battle and praised him also that achieved them. And the

son of Subhadra, O Bharata, tossed those divisions (of the Kaurava army)

like the tempest tossing a heap of cotton on all sides in the welkin.

Routed by him, O Bharata, the troops failed to find a protector, like

elephants sunk in a slough. Then, O best of men, having routed all

troops, Abhimanyu stood, O king, like a blazing fire without a curl of

smoke. Indeed, O king, thy warriors were incapable of bearing that slayer

of foes, like insects impelled by fate unable to bear a blazing fire.

That mighty car-warrior and great bowman, having struck all the foes of

the Pandavas, looked at that moment like Vasava himself armed with the

thunder. And his bow, the back of whose staff was decked with gold, as it

moved on every side, seemed, O king, like the lightning's flash as it

spotted amid the clouds. And well-tempered and sharp shafts came from his

bow-string in that battle like flights of bees, O king, from blossoming

trees in the forest. And as the high-souled son of Subhadra careered on

the field on his car whose limbs were decked with gold, people were

incapable of finding an opportunity (for striking him). Confounding Kripa

and Drona and mighty son of Drona, as also the ruler of the Sindhus, the

great bowman moved on the field of battle with great activity and skill.

As he consumed thy troops, O Bharata, I beheld his bow incessantly drawn

to a circle and resembling on that account the circular halo of light

that is sometimes seen around the Sun. Brave Kshatriyas, beholding him

endued with such activity and scorching the foe thus, thought, in

consequence of those feats, that the world contained two Phalgunis.

Indeed, O king, the vast host of the Bharatas, afflicted by him, reeled

hither and thither like a woman drunk with wine. Routing that large army

and causing many mighty car-warriors to tremble, he gladdened his friends

(like Vasava gladdening the celestials) after vanquishing Maya. And while

being routed by him in that battle, thy troops uttered loud exclamations

of woe that resembled the roar of the clouds. Hearing that awful wail thy

troops, O Bharata, that resembled the roar of the very sea at full tide

when agitated by the winds, Duryodhana then, O king, addressed the son of

Rishyasringa and said, 'This Abhimanyu singly, O thou of mighty arms,

like a second Phalguni, routeth from rage (my) army like Vritra routing

the celestial host. I do not see any other efficacious medicine for him

in battle than thyself, O best of Rakshasas, that art well-skilled in

every science. Therefore, go speedily and slay the heroic son of Subhadra

in battle. As regards ourselves, headed by Bhishma and Drona, we will

slay Partha himself.' Thus addressed, the mighty and valiant Rakshasa

speedily went to battle at the command of thy son, uttering loud roars

like the clouds themselves in the season of rains. And in consequence of

that loud noise, O king, the vast host of the Pandavas trembled

throughout like the ocean when agitated by the wind. And many combatants,

O king, terrified by those roars, giving up dear life, fell prostrate on

the earth. Filled with joy and taking up his bow with arrow fixed on the

string, and apparently dancing on the terrace of his car, that Rakshasa

proceeded against Abhimanyu himself. Then the angry Rakshasa, having in

that battle got Arjuna's son within reach, began to rout his ranks,--even

those that stood not far from him. Indeed, the Rakshasa rushed in battle

against that mighty Pandava host which he began to slaughter, like Vala

rushing against the celestial host. Attacked in battle by that Rakshasa

of terrible mien, the slaughter was very great, O sire, that took place

amongst those troops. Exhibiting his prowess, the Rakshasa began to rout

that vast force of the Pandavas, with thousands of arrows. Thus

slaughtered by that Rakshasa of terrible visage, the Pandava army fled

away from excess of fear. Grinding that army like an elephant grinding

lotus-stalks, the mighty Rakshasa then rushed in battle against the sons

of Draupadi. Then those great bowmen, accomplished in fighting, viz., the

sons of Draupadi, rushed towards the Rakshasa in battle like five planets

rushing against the Sun. That best of Rakshasa then was afflicted by

those brothers endued with great energy, like the Moon afflicted by the

five planets of the awful occasion of the dissolution of the world. Then

the mighty Prativindhya quickly pierced the Rakshasa with whetted shafts,

sharp as battle-axes and furnished with points capable of penetrating

every armour. Thereupon that foremost of Rakshasas, with his armour

pierced through, looked like a mass of clouds penetrated by the rays of

the Sun. Pierced with these shafts furnished with golden wings,

Rishyasringa's son, O king, looked resplendent like a mountain with

blazing crests. Then those five brothers in that great battle, pierced

that foremost of Rakshasas with many whetted shafts of golden wings.

Pierced with those terrible shafts resembling angry snakes, Alamvusha, O

king, became inflamed with rage like the king of the serpents himself.

Deeply pierced, O king, within only a few moments, O sire, by those great

car-warriors, the Rakshasa, much afflicted, remained senseless for a long

while. Regaining his consciousness then, and swelling through rage to

twice his dimensions, he cut off their arrows and standards and bows. And

as if smiling the while he struck each of them with five arrows. Then

that mighty Rakshasa and great car-warrior, Alamvusha, excited with

wrath, and as if dancing on the terrace of his car, quickly slew the

steeds, and then the charioteers, of those five illustrious adversaries

of his. And burning with rage he once more pierced them with sharp arrows

of diverse shades by hundreds and thousands. Then that wanderer of the

night, viz., the Rakshasa Alamvusha, having deprived those great bowmen

of their cars, rushed impetuously at them, wishing to despatch them to

Yama's abode. Beholding them (thus) afflicted in battle by that

wicked-souled Rakshasa, the son of Arjuna rushed at him. Then the battle

that took place between him and the cannibal resembled that between

Vritra and Vasava. And the mighty car-warriors of thy army, as also of

the Pandavas, all became spectators of that engagement. Encountering each

other in fierce battle, blazing with wrath, endued with great might, and

with eyes red in rage, each beheld the other in that battle to resemble

the Yuga fire. And that engagement between them became fierce and awful

like that between Sakra and Samvara in days of old in the battle between

the gods and Asuras."

SECTION CII

Dhritarashtra said, "How, O Sanjaya, did Alamvusha resist in combat the

heroic son of Arjuna smiting many of our mighty car-warriors in battle?

And how also did that slayer of hostile heroes, viz., the son of

Subhadra, fight with Rishyasringa's son? Tell me all this in detail,

exactly as it happened in that fight. What also did Bhima, that foremost

of car-warriors, and the Rakshasa Ghatotkacha, and Nakula, and Sahadeva

and the mighty car-warrior Satyaki, and Dhananjaya, do with my troops in

battle? Tell me all this truly, O Sanjaya, for thou art skilled (in

narration)."

Sanjaya said, "I will presently describe to thee, O sire, the awful

battle that took place between that foremost of the Rakshasas and the son

of Subhadra. I will also describe to thee the prowess that Arjuna put

forth in battle, and Bhimasena the son of Pandu and Nakula, and Sahadeva,

as also the warriors of thy army headed by Bhishma and Drona, all of whom

fearlessly achieved wonderful feats of diverse kinds, Alamvusha, uttering

loud shouts and repeatedly roaring at Abhimanyu, rushed impetuously

against that mighty car-warrior in battle, saying, 'Wait,

Wait'--Abhimanyu also, repeatedly roaring like a lion, rushed with at

great force at that mighty bowman, viz., the son of Rishyasringa, who was

an implacable foe of the former's sire. Soon then those two foremost of

car-warriors, man and Rakshasa, on their cars, encountered each other,

like a god and Danava. That best of Rakshasa were endued with powers of

illusion, while Phalguni's son was acquainted with celestial weapons.

Then Abhimanyu, O king, pierced Rishyasringa's son in that battle with

three sharp shafts and once more with five. Alamvusha, also, excited with

wrath, speedily pierced Abhimanyu in the chest with nine shafts like a

guide piercing an elephant with hooks. Then, O Bharata, that wanderer of

the night, endued with great activity, afflicted Arjuna's son in that

combat with a thousand arrows. Then Abhimanyu excited with rage, pierced

that prince of the Rakshasas in his wide chest with nine straight shafts

of great sharpness. Piercing through his body these penetrated into his

very vitals. And that best of Rakshasas, his limbs mangled by them,

looked beautiful like a mountain overgrown with flowering Kinsukas.

Bearing those shafts of golden wings on his body, that mighty prince of

Rakshasas looked radiant like a mountain on fire. Then the vindictive son

of Rishyasringa, inflamed with wrath, covered Abhimanyu, who was equal

unto Mahendra himself, with clouds of winged arrows. Those sharp shafts

resembling the rods of Yama himself, shot by him, pierced Abhimanyu

through and entered the earth. And similarly the gold-decked arrows shot

by Arjuna's son, piercing Alamvusha through, entered the earth. The son

of Subhadra then, in that battle, with his straight shafts, obliged the

Rakshasa to turn his back upon the field, like Sakra repulsing Maya in

days of old. That scorcher of foes, the Rakshasa, then, thus repulsed and

struck repeatedly by his adversary, exhibited his great powers of

illusion by causing a thick darkness to set in. Then all the combatants

there, O king, were covered by that darkness. Neither could Abhimanyu be

seen, nor could friends be distinguished from foes in that battle.

Abhimanyu, however, beholding that thick and awful gloom, invoked into

existence. O son of Kuru's race, the blazing solar weapon. Thereupon, O

king, the universe once more became visible. And thus he neutralised the

illusion of that wicked Rakshasa. Then that prince of men, excited with

wrath and endued with great energy, covered that foremost of Rakshasa in

that battle with many straight shafts. Diverse other kinds of illusion

were conjured up there by that Rakshasa. Conversant with all weapons, the

son of Phalguni however, neutralised them all. The Rakshasa then, his

illusions all destroyed, and himself struck with shafts, abandoned his

car even there, and fled away in great fear. After that Rakshasa addicted

to unfair fight had been thus vanquished, the son of Arjuna began to

grind thy troops in battle, like a juice-blind prince of wild elephants

agitating a lake overgrown with lotus.[465] Then Bhishma the son of

Santanu, beholding his troops routed, covered Subhadra's son with a thick

shower of arrows. Then many mighty car-warriors of the Dhartarashtra

army, standing in a ring round that single hero, began to strike him

forcibly with their shafts. That hero then, who resembled his sire in

prowess and who was equal to Vasudeva in valour and might,--that foremost

of all wielders of weapons,--achieved diverse feats in that battle that

were worthy of both his sire and maternal uncle. Then the heroic

Dhananjaya, excited with wrath and desirous of rescuing his son, arrived

at the spot where the latter was slaughtering thy troops as he came

along. And similarly, O king, thy sire Devavrata in that battle

approached Partha like Rahu approaching the sun.[466] Then thy sons, O

monarch, supported by cars, elephants, and steeds, surrounded Bhishma in

that battle and protected him from every side. And so also the Pandavas,

O king, clad in mail and surrounding Dhananjaya, engaged in fierce

battle, O bull of Bharata's race. Then Saradwat's son (Kripa), O king,

pierced Arjuna who was staying in front of Bhishma, with five and twenty

shafts. Thereupon, like a tiger attacking an elephant, Satyaki,

approaching Kripa, pierced him with many whetted shafts from desire of

doing what was agreeable to the Pandavas. Gautama in return, excited with

wrath, quickly pierced him of Madhu's race in the chest with nine arrows

winged with the feathers of the Kanka bird. Sini's grandson also, excited

with wrath, and forcibly drawing his bow, quickly sped at him an arrow

capable of taking his life. The fiery son of Drona, however, excited with

wrath, cut in twain that arrow as it coursed impetuously towards Kripa,

resembling Indra's bolt in effulgence. Thereupon that foremost of

car-warriors, viz., Sini's grandson, abandoning Gautama, rushed in battle

towards Drona's son like Rahu in the firmament against the Moon. Drona's

son, however, O Bharata, cut Satyaki's bow in twain. After his bow had

thus been cut off, the former began to strike the latter with his shafts.

Satyaki then, taking up another bow capable of bearing a great strain and

slaughtering the foe, struck Drona's son, O king, in the chest and arms

with six shafts. Pierced therewith and feeling great pain, for a moment

he was deprived of his senses, and he sat down on the terrace of his car,

catching hold of his flag-staff. Regaining his consciousness then, the

valiant son of Drona, excited with rage afflicted him of Vrishni's race

in that battle, with one long shaft. That shaft, piercing Sini's grandson

through, entered the earth like a vigorous young snake entering its hole

in the season of spring. And with another broad-headed arrow, Drona's son

in that battle cut off the excellent standard of Satyaki. And having

achieved this feat he uttered a leonine roar. And once more, O Bharata,

he covered his adversary with a shower of fierce shafts like the clouds,

O king covering the Sun after summer is past, Satyaki also, O monarch,

baffling that arrowy shower, soon covered the son of Drona with diverse

showers of arrows That slayer of hostile heroes, viz., the grandson of

Sini, freed from that arrowy shower like the Sun from the clouds, began

to scorch the son of Drona (with his energy). Swelling with rage the

mighty Satyaki once more covered his foe with a thousand arrows and

uttered a loud shout. Beholding his son then thus afflicted like the Moon

by Rahu, the valiant son of Bharadwaja rushed towards the grandson of

Sini. Desirous, O king, of rescuing, his son who was afflicted by the

Vrishni hero, Drona, in that great battle, pierced the latter with a

shaft of exceeding sharpness. Satyaki then, abandoning the mighty

car-warrior Aswatthaman, pierced Drona himself in that battle with twenty

arrows of exceeding sharpness. Soon after, that scorcher of foes and

mighty car-warrior, viz., Kunti's son of immeasurable soul, excited with

wrath, rushed in that battle against Drona. Then Drona and Partha

encountered each other in fierce combat like the planets Budha and Sukra,

O king, in the firmament.[467]

SECTION CIII

Dhritarashtra said, "How did those bulls among men, viz., that great

bowman Drona, and Dhananjaya the son of Pandu, encounter each other in

battle? The son of Pandu is ever dear to the wise son of Bharadwaja. The

preceptor also is ever dear to Pritha's son, O Sanjaya. Both of those

car-warriors delight in battle, and both of them are fierce like lions.

How therefore, did Bharadwaja's son and Dhananjaya, both fighting with

care encounter each other in battle?"

Sanjaya said, "In battle Drona never recognises Partha as dear to

himself. Partha also, keeping a Kshatriya's duty in view, recognises not

in battle his preceptor. Kshatriyas, O king, never avoid one another in

battle. Without showing any regard for one another, they fight with sires

and brothers. In that battle, O Bharata, Partha pierced Drona with three

shafts. Drona, however, regarded not those shafts shot in battle from

Partha's bow. Indeed, Partha once more covered the preceptor in the fight

with a shower of arrows. Thereupon the latter blazed up with wrath like a

conflagration in a deep forest. Then, O king, Drona soon covered Arjuna

in that combat with many straight shafts, O Bharata. Then king

Duryodhana, O monarch, despatched Susarman for taking up the wing of

Drona. Then the ruler of the Trigartas, excited with rage and forcibly

drawing his bow, covered Partha, O king, with a profusion of arrows

furnished with iron heads. Shot by those two warriors, O king, the shafts

looked beautiful in the welkin like cranes in the autumnal sky. Those

shafts, O lord, reaching the son of Kunti, entered his body like birds

disappearing within a tree bending with a load of tasteful fruits. Arjuna

then, that foremost of car-warriors, uttering a loud roar in that battle

pierced the ruler of the Trigartas and his son with his shafts. Pierced

by Partha like Death himself at the end of the Yuga, they were unwilling

to avoid Partha, resolved as they were on laying down their lives. And

they shot showers on the car of Arjuna. Arjuna, however, received those

arrowy showers with showers of his own, like a mountain, O monarch,

receiving a downpour from the clouds. And the lightness of hand that we

then beheld of Vibhatsu was exceedingly wonderful. For alone he baffled

that unbearable shower of arrows shot by many warriors like the wind

alone scattering myriads of clouds rushing upon clouds. And at that feat

of Partha, the gods and the Danavas (assembled there for witnessing the

fight) were highly gratified. Then, O Bharata, engaged with the Trigartas

in that battle, Partha shot, O king, the Vayavya weapon against their

division. Then arose a wind that agitated the welkin, felled many trees,

and smote down the (hostile) troops. Then Drona, beholding the fierce

Vayavya weapon, himself shot an awful weapon called the Saila. And when

that weapon, O ruler of men, was shot by Drona in that battle, the wind

abated and the ten quarters became calm. The heroic son of Pandu,

however, made the car-warriors of the Trigarta division destitute of

prowess and hope, and caused them to turn their backs on the field. Then

Duryodhana and that foremost of car-warriors, viz., Kripa, and

Aswatthaman, and Salya, and Sudakshina, the ruler of the Kamvojas, and

Vinda and Anuvinda of Avanti, and Valhika supported by the Valhikas, with

a large number of cars surrounded Partha on all sides. And similarly

Bhagadatta also, and the mighty Srutayush, surrounded Bhima on all sides

with an elephant division. And Bhurisravas, and Sala, and Suvala's son, O

monarch, began to check the twin sons of Madri with showers of bright and

sharp arrows. Bhishma, however, in that battle, supported by the sons of

Dhritarashtra with their troops, approaching Yudhishthira, surrounded him

on all sides. Beholding that elephant division coming towards him,

Pirtha's son Vrikodara, possessed of great courage, began to lick the

corners of his mouth like a lion in the forest. Then Bhima, that foremost

of car-warriors, taking up his mace in that great battle, quickly jumped

down from his car and struck terror into the hearts of thy warriors.

Beholding him mace in hand, those elephant-warriors in that battle

carefully surrounded Bhimasena on all sides. Stationed in the midst of

those elephants, the son of Pandu looked resplendent like the Sun in the

midst of a mighty mass of clouds. Then that bull among the sons of Pandu

began with his mace to consume that elephant-division like the wind

dispelling a huge mass of clouds covering the welkin. Those tuskers,

while being slaughtered by the mighty Bhimasena, uttered loud cries of

woe like roaring masses of clouds. With diverse scratches (on his person)

inflicted by those huge animals with their tusks, the son of Pritha

looked beautiful on the field of battle like a flowering Kinsuka. Seizing

some of the elephants by their tusks, he deprived them of those weapons.

Wrenching out the tusks of others, with those very tusks he struck them

on their frontal globes and felled them in battle like the Destroyer

himself armed with his rod. Wielding his mace bathed in gore, and himself

bespattered with fat and marrow and smeared with blood, he looked like

Rudra himself. Thus slaughtered by him, the few gigantic elephants that

remained, ran away on all sides, O king, crushing even friendly ranks.

And in consequence of those huge elephants fleeing away on all sides,

Duryodhana's troops once more, O bull of Bharata's race, fled away from

the field."

SECTION CIV

Sanjaya said, "At mid-day, O king, happened a fierce battle, fraught with

great carnage, between Bhishma and the Somakas. That foremost of

car-warriors, viz., Ganga's son began to consume the ranks of the

Pandavas with keen shafts by hundreds and thousands. Thy sire Devavrata

began to grind those troops like a herd of bulls grinding (with their

tread) a heap of paddy sheaves. Then Dhrishtadyumna and Sikhandin and

Virata and Drupada, falling upon Bhishma in that battle, struck that

mighty car-warrior with numerous arrows. Bhishma then, having pierced

Dhrishtadyumna and Virata each with three arrows, sped a long shaft, O

Bharata, at Drupada. Thus pierced in battle by Bhishma, that grinder of

foes, those great bowmen became filled with wrath O king, like snakes

trod upon (by human feet). Then Sikhandin pierced the grandsire of the

Bharatas (with many shafts). Of unfading glory, Bhishma, however,

regarding his foe as a female struck him not. Dhrishtadyumna then, in

that battle, blazing up with wrath like fire, struck the grandsire with

three shafts in his arms and chest. And Drupada pierced Bhishma with five

and twenty shafts, and Virata pierced him with ten, and Sikhandin with

five and twenty. Deeply pierced (with those shafts) he became covered

with blood, and looked beautiful like a red Asoka variegated with

flowers. Then the son of Ganga pierced, in return, each of them with

three straight shafts. And then, O sire, he cut off Drupada's bow with a

broad-headed arrow. The latter then, taking up another bow, pierced

Bhishma with five shafts. And he pierced Bhishma's charioteer also with

three sharp shafts on the field of battle. Then the five sons of

Draupadi, and the five Kaikeya brothers and Satyaki also of the Satwata

race, headed by Yudhishthira, all rushed towards Ganga's son, desirous of

protecting the Panchalas headed by Dhrishtadyumna. And so all the

warriors of thy army also, O king, prepared to protect Bhishma, rushed at

the head of their troops against the Pandava host. And then happened

there a fierce general engagement between thy army of men and steeds and

theirs, that increased the population of Yama's kingdom. And car-warriors

falling upon car-warriors despatched one another to Yama's abode. And so

men and elephant-riders and horse-riders, falling upon others (of their

class), despatched them to the other world with straight shafts And here

and there on the field, O monarch, cars, deprived of riders and

charioteers by means of diverse kinds of fierce shafts, were in that

battle dragged on all sides over the field. And those cars, O king,

crushing large numbers of men and steeds in battle, were seen to resemble

the wind itself (in speed) and vapoury edifices in the firmament (for

their picturesque forms). And many car-warriors cased in mail and endued

with great energy, decked with ear-rings and head-gears and adorned with

garlands and bracelets, resembling the children of the celestials, equal

to Sakra himself for prowess in battle, surpassing Vaisravana in wealth

and Vrishaspati in intelligence, ruling over extensive territories, and

possessed of great heroism, O monarch, deprived of their cars, were seen

to run hither and thither like ordinary men. Huge tuskers also, O chief

of men, deprived of their skilled riders, ran, crushing friendly ranks,

and fell down with loud shrieks. Prodigious elephants looking like

newly-risen clouds and roaring also like the clouds, were seen to run in

all directions, deprived of their coats of mail. And, O sire, their

Chamaras and variegated standards, their umbrellas with golden staves,

and the bright lances (of their riders), lay scattered about.[468] And

elephant-riders, O king, deprived of their elephants, belonging both of

thy army and theirs, were seen to run (on foot) amid that awful press.

And steeds from diverse countries, decked with ornaments of gold, were

seen, by hundreds and thousands, to run with the speed of the wind. And

horse-riders, deprived of their horses, and armed with swords were in

that battle seen to run, or made to run (by others assailing them).

Elephant, meeting with a flying elephant in that dreadful battle,

proceeded, quickly crushing foot-soldiers and steeds. And, similarly, O

king those prodigious creatures crushed many cars in that battle, and

cars also, coming upon fallen steeds crushed them (in their course). And

steeds too, in the press of battle, crushed many foot-soldiers, O king

(with their hoofs). And thus, O monarch, they crushed one another in

diverse ways.[469] And in that fierce and awful battle there flowed a

terrible river of bloody current. And heaps of bows obstructed its

straight course, and the hair (of slain warriors) formed its moss. And

(broken) cars formed its lakes, and arrows its eddies. And steeds formed

its fishes. And heads (severed from trunks) formed its blocks of stone.

And it abounded with elephants that formed its crocodiles. And coats of

mail and head-gears formed its froth. And bows (in the hands of the

warriors) constituted the speed of its current, and swords its tortoises.

And banners and standards in profusion formed the trees on its banks. And

mortals constituted its banks which that river continually ate away. And

it abounded with cannibals that formed its swans. And that stream

(instead of swelling the ocean with its discharge) swelled the population

of Yama's kingdom. And brave Kshatriyas,--mighty car-warriors,--casting

off all fear, O king, sought to cross that river with the aid of cars,

elephants, and steeds that played the part of rafts and boats. And as the

river Vaitarani beareth all departed spirits towards the domains of the

King of the Dead, so that river of bloody current bore away all timid men

deprived of their senses in a swoon. And the Kshatriyas, beholding that

awful carnage, all exclaimed, saying, 'Alas, through Duryodhana's fault

the Kshatriyas are being exterminated. Why, Oh, Dhritarashtra of sinful

soul, deluded by avarice, harboured envy for the sons of Pandu, who are

graced with numerous virtues.' Diverse exclamations of this kind were

heard there, made by one another, fraught with the praises of the

Pandavas and censure of thy sons. Hearing then these words uttered by all

the combatants, thy son Duryodhana, that offender against all, addressed

Bhishma and Drona and Kripa and Salya, O Bharata, saying, 'Fight ye

without boastfulness. Why tarry ye at all?' Then the battle was resumed

between the Kurus and the Pandavas, that fierce battle, O king, caused by

the match at dice and marked by an awful slaughter. Thou beholdest now, O

son of Vichitravirya, the dreadful fruit of that rejection by thee (of

the counsels of thy friends) though warned against it by many illustrious

persons. Neither the sons of Pandu, O king, nor their troops, nor they

that follow them, nor the Kauravas, show the least regard for their lives

in battle. For this reason, O tiger among men, a dreadful destruction of

kinsmen is taking place, caused either by Destiny or by thy evil policy,

O king."

SECTION CV

Sanjaya said, "O tiger among men, Arjuna sent those Kshatriyas that

followed Susarman to the abode of the King of the Dead by means of his

whetted shafts. Susarman however, in that battle, pierced Partha with his

shafts. And he pierced Vasudeva with seventy, and Arjuna once more with

nine shafts. Checking those shafts by means of his arrowy showers, that

mighty car-warrior, viz., the son of Indra, despatched Susarman's troops

unto Yama's abode. Those mighty car-warriors, while being slaughtered by

Partha in that battle as if by Death himself at the end of the Yuga, all

fled away from the field, O king struck with panic, Some abandoning their

steeds, some abandoning, O sire, their cars, and others their elephants,

fled away in all directions. Others taking with them their horses,

elephants, and cars, fled away, O king, with great speed. Foot-soldiers

in that dreadful battle, throwing aside their weapons, and without any

regard for one another, fled away hither and thither. Though forbidden by

Susarman the ruler of the Trigartas, and by other foremost of kings, they

stayed not yet in battle. Beholding that host routed, thy son Duryodhana

himself at the head of the whole army and with Bhishma ahead, attacked

Dhananjaya with all his vigour, for the sake, O king, of (protecting) the

life of the ruler of the Trigartas. And he stayed in battle, scattering

diverse kinds of arrows, supported by all his brothers. The rest of the

men all fled away. Similarly, the Pandavas, O king, clad in mail and with

all their vigour, proceeded, for the sake of Phalguni, to the spot where

Bhishma was. Although acquainted with the awful prowess, in battle of the

wielder of Gandiva, these yet proceeded with loud cries and great bravery

to the spot where Bhishma was and surrounded him on all sides. Then the

palmyra-bannered hero covered the Pandava army, in that battle, with his

straight shafts. The sun having reached the meridian, the Kauravas, O

king, fought with the Pandavas in one confused mass. The heroic Satyaki,

having pierced Kritavarman with five arrows, stayed in battle scattering

his arrows by thousands. And so king Drupada also, having pierced Drona

with many whetted shafts, once more pierced him with seventy shafts and

his charioteer with nine. Bhimasena also, having pierced his great

grandsire king Valhika uttered a loud roar like a tiger in the forest.

Arjuna's son (Abhimanyu) pierced by Chitrasena with many shafts, deeply

pierced Chitrasena in the chest with three arrows. Engaged with each

other in battle, those two foremost of men looked resplendent on the

field like the planets, Venus and Saturn, O king, in the firmament. Then

that slayer of foes, viz., the son of Subhadra, having slain his

antagonist's steeds and charioteer with nine arrows, uttered a loud

shout. Thereupon that mighty car-warrior, (viz., Chitrasena), quickly

jumping down from that car whose steed had been slain, mounted, O king,

without delay, the car of Durmukha. The valiant Drona, pierced the

latter's charioteer also, Then, O king, Drupada, thus afflicted at the

head of his troops, retreated by the aid of his fleet steeds,

recollecting the hostility that existed from days of old (between himself

and Drona). Bhimasena, within a moment, deprived king Valhika of his

steeds, car and charioteer, in the very sight of all the troops. Fallen

into a situation of great danger and with fear in his heart, O king,

Valhika, that best of men, jumping down from that vehicle, quickly

mounted upon the car of Lakshmana in that battle. Satyaki, having checked

Kritavarman in that dreadful battle, fell upon the grandsire and rained

on him shafts of diverse kinds.[470] Piercing the grandsire with sixty

whetted shafts winged with feathers, he seemed to dance on his car,

shaking his large bow. The grandsire then hurled at him a mighty dart

made of iron, decked with gold, endued with great velocity, and beautiful

as a daughter of the Nagas. Beholding that irresistible dart, resembling

Death himself, coursing towards him, that illustrious warrior of the

Vrishni race baffled it by the celerity of movements. Thereupon that

fierce dart, unable to reach him of the Vrishni race, fell down on the

earth like a large meteor of blazing splendour. Then he of Vrishni's

race, O king, taking up with a firm hand his own dart of golden

effulgence, hurled it at the car of the grandsire. That dart, hurled in

that dreadful battle with the strength of Satyaki's arms, coursed

impetuously like the fatal night, coursing speedily towards a (doomed)

man. As it coursed, however, towards him with great force, Bhishma cut it

in twain, O Bharata, with a couple of horse-shoe-headed arrows of keen

edge, and thereupon it fell down on the earth. Having cut that dart, that

grinder of foes, viz., Ganga's son, excited with wrath and smiling the

while struck Satyaki in the chest with nine arrows. Then the Pandava

warriors, O elder brother of Pandu, with their cars, elephants, and

steeds,[471] surrounded Bhishma in that battle, for the sake of rescuing

him of Madhu's race. Then commenced again a fierce battle, making the

hair to stand on end, between the Pandavas and the Kurus both of whom

were desirous of victory."

SECTION CVI

"Sanjaya said, 'Beholding Bhishma excited with wrath in battle,

surrounded on all sides by the Pandavas like the Sun in the firmament. O

king, by the clouds at the end of summer, Duryodhana, O monarch,

addressed Dussasana, saying, 'This heroic and great bowman Bhishma, this

slayer of heroes, hath, O bull of Bharata's race, been surrounded on all

sides by the brave Pandavas. It is thy duty, O hero, to protect that

illustrious one. Protected by us in battle, our grandsire Bhishma will

slay all the Panchalas along with the Pandavas. The protection of

Bhishma. therefore, I think, is our highest duty, for this great bowman

of his vows, viz., Bhishma, is our protector in return. Therefore,

surrounding the grandsire with all our troops, do thou protect him, who

always achieveth the most difficult feats in battle. Thus addressed by

Duryodhana, thy son Dussasana, surrounding Bhishma with a large force on

all sides took up his position. Then Suvala's son Sakuni, with hundreds

and thousands of horsemen having bright spears and swords and lances in

hand, and who formed a proud, well-dressed, and strong body bearing

standards, and who were mingled with excellent foot-soldiers that were

all well-trained and skilled in battle began to cheek Nakula, and

Sahadeva, and Yudhishthira the son of Pandu, surrounding those foremost

of men on all sides. Then king Duryodhana despatched ten thousand (other)

brave horsemen for resisting the Pandavas. When these rushed like so many

Garudas towards the enemy with great impetuosity, the earth, O king,

struck with their horse-hoofs, trembled and uttered a loud noise. And the

loud clatter of their hoofs was heard resembling the noise made by a

large forest of bamboos, in conflagration on a mountain. And as these

dashed over the field, there rose a cloud of dust, which rising to the

welkin shrouded the very Sun. And in consequence of those impetuous

steeds, the Pandava army was agitated like a large lake with a flight of

swans suddenly alighting on its bosom. And in consequence of their

neighing, nothing else could be heard there. Then king Yudhishthira, and

the two sons of Pandu by Madri, quickly checked the charge of those

horsemen in battle, like the continent, O king, bearing the force, at

full tide, of the surging sea swollen with the waters of the rainy

season. Then those (three) car-warriors, O monarch, with their straight

shafts, cut off the heads of those horse-riders. Slain by those strong

bowmen, they fell down, O king, (on the earth), like mighty elephants

tumbling into mountain caves, slain by huge compeers. Indeed, coursing

all over the field, those warriors (of the Pandavas army) cut off the

heads of those cavalry soldiers with sharp-bearded darts and straight

shafts. Struck with swords, those horsemen, O bull of Bharata's race,

suffered their heads to drop like tall trees, dropping their fruits. All

over the field, O king, steeds along with their riders were seen fallen

or falling, deprived of life. And while being (thus) slaughtered, the

steeds, affected with panic, fled away like smaller animals desirous of

saving their lives at sight of the lion. And the Pandavas, O king, having

vanquished their foes in that great battle, blew their conches and beat

their drums. Then Duryodhana, filled with grief on seeing his troops

vanquished, addressed the ruler of the Madras, O chief of the Bharatas,

and said, 'There, the eldest son of Pandu, accompanied by the twins in

battle, in thy very sight, O thou of mighty arms, routeth our troops, O

lord. O mighty-armed one, resist him like the continent resisting the

ocean. Thou art exceedingly well-known as possessed of might and prowess

that are irresistible.' Hearing these words of thy son, the valiant Salya

proceeded with a large body of cars to the spot where Yudhishthira was.

Thereupon, the son of Pandu began to resist in battle that large host of

Salya rushing impetuously towards him with the force of a mighty wave.

And that mighty car-warrior, viz., king Yudhishthira the just, in that

battle quickly pierced the ruler of the Madras in the centre of the chest

with ten shafts. And Nakula and Sahadeva struck him with seven straight

shafts. The ruler of the Madras then struck each of them with three

arrows. And once more he pierced Yudhishthira with sixty sharp-pointed

arrows. And excited with wrath he struck each of the sons of Madri also

with two shafts. Then that vanquisher of foes, the mighty-armed Bhima,

beholding the king, in that great battle, staying within reach of Salya's

car as if within the very jaws of Death, quickly proceeded to

Yudhishthira's side. Then when the Sun, having passed the meridian, was

sinking, there commenced a fierce and terrible battle (on that part of

the field).

SECTION CVII

Sanjaya said, "Then thy sire, excited with wrath, began to strike the

Parthas and their troops all round, with excellent shafts of great

sharpness. And he pierced Bhima with twelve shafts, and Satyaki with

nine. And having pierced Nakula with three shafts, he pierced Sahadeva

with seven. And he pierced Yudhishthira in the arms and the chest with

twelve shafts. And piercing Dhrishtadyumna also, that mighty warrior

uttered a loud roar. Him Nakula pierced (in return) with twelve shafts,

and Satyaki with three. And Dhrishtadyumna pierced him with seventy

shafts, and Bhimasena with seven. And Yudhishthira pierced the grandsire

in return with twelve shafts. Drona (on the other hand), having pierced

Satyaki, pierced Bhimasena next. And he pierced each of them with five

sharp shafts, each of which resembled the rod of Death. Each of those

two, however, pierced Drona, that bull among Brahmanas, in return, with

three straight shafts. The Sauviras, the Kitavas, the Easterners, the

Westerners, the Northerners, the Malavas, the Abhishahas, the Surasenas,

the Sivis, and the Vasatis, did not avoid Bhishma in battle although they

were incessantly slaughtered by him with sharp shafts. And similarly

kings coming from diverse countries and armed with diverse weapons,

approached the Pandavas (without seeking to avoid them in battle). And

the Pandavas, O king, surrounded the grandsire on all sides. Surrounded

on all sides, yet unvanquished by that large body of cars, Bhishma blazed

up like a fire in the midst of a forest, and consumed his foes. His car

was his fire-chamber; his bow constituted the (flames of that fire);

swords, darts, and maces, constituted the fuel; his shafts were the

sparks (of that fire); and Bhishma was himself the fire that consumed the

foremost of Kshatriyas. Indeed, with shafts furnished with golden wings

and vulturine feathers and endued with great energy, with barbed arrows,

and nalikas, and long shafts, he covered the hostile host. And he felled

elephants and car-warriors also with his sharp shafts. And he made that

large body of cars resemble a forest of palmyras shorn of their leafy

heads. And that mighty armed warrior, that foremost of all wielders of

weapons, O king, deprived cars and elephants and steeds of their riders

in that conflict. And hearing the twang of his bow-string and the noise

of his palms, loud as the roar of the thunder, all the troops trembled, O

Bharata. The shafts of thy sire, O bull of Bharata's race, told on the

foe. Indeed, shot from Bhishma's bow they did not strike the coats of

mail only (but pierced them through). And we beheld, O king, many cars

destitute of their brave riders dragged over the field of battle, O

monarch, by the fleet steeds yoked unto them. Fourteen thousand

car-warriors, belonging to the Chedis, the Kasis, and the Karushas, of

great celebrity and noble parentage, prepared to lay down their lives,

unretreating from the field, and owning excellent standards decked with

gold, having met with Bhishma in battle who resembled the Destroyer

himself with wide-open mouth, all went to the other world along with

their cars, steeds, and elephants. And we beheld there, O king, cars by

hundreds and thousands, some with their axles and bottoms broken, and

some, O Bharata, with broken wheels. And the earth was strewn with cars

broken along with their wooden fences, with the prostrate forms of

car-warriors, with shafts, with beautiful but broken coats of mail, with

axes. O monarch; with maces and short arrows and sharp shafts, with

bottoms of cars, with quivers and broken wheels, O sire, with innumerable

bows and scimitars and heads decked with ear-rings; with leathern fences

and gloves and overthrown standards, and with bows broken in various

parts. And elephants, O king, destitute of riders, and slain horsemen (of

the Pandava army), lay dead. The valiant Pandavas notwithstanding all

their efforts, could not rally those car-warriors, who, afflicted by the

shafts of Bhishma, were flying away from the field. Indeed, O king, that

mighty host while being slaughtered by Bhishma endued with energy equal

to that of Indra himself, broke so completely that no two persons fled

together. With its cars, elephants, and steeds overthrown, and with its

standards laid low in profusion, the army of the sons of Pandu, deprived

of senses, uttered loud exclamations of woe. And at that time, sire slew

son, and son slew sire, and friend smote dear friend, impelled by fate.

And many combatants of the Pandavas army, throwing aside their armour,

were seen flying in all directions with dishevelled hair. Indeed, the

Pandava troops looked like bulls running wild in fear, and no longer

restrained by the yoke. Indeed, loud were the exclamations, we heard of

woe that they uttered.

"Then that delighter of the Yadavas, beholding the Pandava army breaking,

reined the excellent car (that he guided), and addressing Vibhatsu the

son of Pritha, said,--That hour is come, O Partha, which thou hadst hoped

for. Strike now, O tiger among men, or thou wilt be deprived of thy

senses. Formerly, O hero, thou saidst, O Partha, in that conclave of

kings in Virata's city, in the presence also of Sanjaya, these words:--'I

will slay all the warriors of Dhritarashtra's son, all of them with their

followers, including, Bhishma and Drona, that would fight with me in

battle--O son of Kunti, O chastiser of foes, make those words of thine

true. Remembering the duty of a Kshatriya, fight, without any anxiety.'

Thus addressed by Vasudeva, Arjuna hung down his head and looked askance

at him. And Vibhatsu replied very unwillingly, saying, 'To acquire

sovereignty with hell in the end, having slain those who should not be

slain, or the woes of an exile in the woods,--(these are the

alternatives). Which of these should I achieve? Urge the steeds, O

Hrishikesa, I will do thy bidding. I will overthrow the Kuru grandsire

Bhishma, that invincible warrior.'--Thus asked, Madhava urged those

steeds of a silvery hue, to the spot where Bhishma, incapable of being

looked at like the Sun himself, was staying. Then that large host of

Yudhishthira rallied and came again to the fight, beholding the

mighty-armed Partha proceeding for an encounter with Bhishma. Then

Bhishma that foremost one among the Kurus, repeatedly roared like a lion.

And he soon covered Dhananjaya's car with a shower of arrows. Within a

trice that car of his with its steeds and charioteer, became entirely

invisible in consequence of that thick shower of arrows. Vasudeva,

however, without fear, mustering patience, and endued with great

activity, urged those steeds mangled with Bhishma's shafts. Then Partha,

taking up his celestial bow of twang loud as the roar of the clouds,

caused Bhishma's bow to drop from his hands, cutting it (into fragments)

by means of his sharp shafts. Then thy sire, the Kuru hero, whose bow had

thus been cut off, stringed another large bow within the twinkling of the

eye. Arjuna, however, excited with wrath, cut that bow also of his. The

son of Santanu applauded that lightness of hand displayed by Arjuna,

saying, 'Well done, Well done, O mighty-armed one. Well done, O son of

Kunti.'--Having addressed him thus, Bhishma took up another beautiful bow

in that battle, and shot many arrows at Partha's car. And Vasudeva showed

great skill in the management of steeds, for, displaying the circling

motion he baffled all those arrows (of Bhishma). Mangled with the arrows

of Bhishma, those two tigers among men looked beautiful like two angry

bulls marked with scratches of horns. Then that slayer of hostile heroes,

viz., the mighty-armed Vasudeva of Madhu's race beholding that Partha was

fighting mildly and that Bhishma was incessantly scattering his arrowy

showers in battle, and that stationed between the two hosts, he latter

was scorching everything like the Sun himself, smiting down the foremost

of Yudhishthira's combatants, and, in fact, achieving feat on

Yudhishthira's army like unto what happeneth at the end of the Yuga,

could not any longer bear it. Abandoning then, O sire, Partha's steeds

that looked like silver, and filled with wrath, that great lord of Yoga

powers jumped down from that great car. Repeatedly roaring like a lion,

the mighty Krishna of great energy and immeasurable splendour, the Lord

of Universe, with eyes red as copper from rage, and having his bare arms

alone for his weapons, rushed towards Bhishma, whip in hand, desirous of

slaying him and seeming to split the universe itself with his tread.

Beholding Madhava in the vicinity of Bhishma and about to fall upon him

in that furious battle, the hearts of all the combatants seemed to be in

a stupor. 'Bhishma is slain, Bhishma is slain.'--These loud exclamations

were heard there, O king, caused by the fear inspired by Vasudeva. Robed

in yellow silk, and himself dark as the lapis lazuli, Janarddana, when he

pursued Bhishma, looked beautiful as a mass of clouds charged with

lightning. Like a lion towards an elephant, or the leader of a bovine

herd upon another of his species, that bull of Madhu's race, with a loud

roar, impetuously rushed towards Bhishma. Beholding him of eyes like

lotus petals (thus) rushing towards him in that battle, Bhishma began to

fearlessly draw his large bow. And with a fearless heart he addressed

Govinda, saying, 'Come, come, O thou of eyes like lotus petals. O God of

the gods, I bow to thee. O best of the Satwatas, throw me down today in

this great battle. O god, slain by thee in battle, O sinless one, great

will be the good done to me, O Krishna, in every respect in the world.

Amongst all, in the three worlds, great is the honour done to me today in

battle, O Govinda. Strike me as thou pleasest, for I am thy slave, O

sinless one.' Meanwhile, the mighty-armed Partha. quickly following

Kesava behind, seized him by encircling him with his two arms. That best

of male beings, viz., Krishna, of eyes like lotus petals, seized by

Partha, still proceeded with great speed, bearing the latter away with

him. The mighty Partha, that slayer of hostile heroes, however, forcibly

catching hold of his legs, stopped Hrishikesa with great difficulty at

the tenth step. Then Arjuna his dear friend, filled with sorrow,

affectionately addressed Kesava, who was then sighing like a snake and

whose eyes were troubled in wrath, saying, 'O thou of mighty arms, stop,

O Kesava, it behoveth thee not to make those words false which thou hadst

spoken before, viz., I will not fight. O Madhava, people will say that

thou art a liar. All this burden resteth upon me. I will slay the

grandsire. I swear, O Kesava, by my weapons, by truth, and my good deeds,

that, O slayer of foes, I will do all by which the destruction of my foes

may be achieved. Behold this very day that invincible and mighty

car-warrior in the act of being thrown down by me, with the greatest

ease, like the crescent moon at the end of the Yuga (when the destruction

of the universe comes). Madhava, however, hearing these words of the

high-souled Phalguni, spoke not a word, but in anger once more mounted

upon the car. And then upon those two tigers among men, when stationed on

their car, Bhishma the son of Santanu, once more poured his arrowy

showers like the clouds pouring rain upon the mountain-breast. Thy sire

Devavrata took the lives of the (hostile) warriors like the Sun sucking

with his rays the energies of all things during summer. As the Pandavas

had been breaking the ranks of the Kurus in battle, so thy sire broke the

Pandava ranks in battle. And the routed soldiers, helpless and heartless,

slaughtered in hundreds and thousands by Bhishma, were unable to even

look at him in that battle,--him who resembled the mid-day Sun blazing in

his own splendour. Indeed, the Pandavas afflicted with fear, timidly

gazed at Bhishma who was then achieving super-human feats in that battle.

And the Pandava troops, thus fleeing away, O Bharata, failed to find a

protector, like a herd of kine sunk in a shoal of ants while being trod

down by a strong person. Indeed, the Pandavas could not, O Bharata, look

at that mighty car-warrior incapable of being shaken, who, furnished with

a profusion of shafts, was scorching the kings (in the Pandava army), and

who in consequence of those shafts looked like the blazing Sun shedding

his fiery rays. And while he was thus grinding the Pandava army, the

thousand-rayed maker of day repaired to the setting hills, and the

troops, worn with fatigue, set their hearts on withdrawal (from the

field)."

SECTION CVIII

Sanjaya said, "While they were battling, the Sun set, O Bharata, aid

there came the dreadful hour of twilight and the battle could no longer

be seen. Then king Yudhishthira, seeing that twilight had come and that

his own troops, slaughtered by Bhishma, had thrown aside their weapons,

and that stricken with fear, and turned off the field, they were seeking

to flee away, and beholding Bhishma also, that mighty car-warrior,

excited with wrath and afflicting everybody in fight, and noticing that

the mighty car-warriors of the Somakas, having been vanquished, had all

become cheerless, reflected a little, and then ordered the troops to be

withdrawn. Then king Yudhishthira withdrew his forces. And similarly, the

withdrawal of thy forces also took place at the same time. Then those

mighty car-warriors, O chief of the Kurus, having withdrawn their forces,

entered their tents, themselves mangled in battle. Afflicted by the

shafts of Bhishma and reflecting upon that hero's feats in battle, the

Pandavas obtained no peace of mind. Bhishma also, having vanquished the

Pandavas and the Srinjayas in battle, was worshipped by thy sons and

glorified by them, O Bharata. Accompanied by the rejoicing Kurus, he then

entered his tent. Night then set in, that deprives all creatures of their

senses. Then in that fierce hour of night, the Pandavas, the Vrishnis and

the invincible Srinjayas sat down for a consultation. All those mighty

persons, skilled in arriving at conclusions in council, coolly

deliberated about that which was beneficial for them in view of their

immediate circumstances. Then king Yudhishthira, having reflected for a

long while, said these words, casting his eyes on Vasudeva, 'Behold, O

Krishna, the high-souled Bhishma of fierce prowess. He crusheth my troops

like an elephant crushing a forest of reeds. We dare not even look at

that high-souled warrior. Like a raging conflagration he licketh up my

troops. The valiant Bhishma of keen weapons, when excited with wrath in

battle and bow in hand shooting his shafts, becometh as fierce as the

mighty Naga Takshaka of virulent poison. Indeed, the angry Yama is

capable of being vanquished, or even the chief of the celestials armed

with the thunder, or Varuna himself, noose in hand, or the Lord of the

Yakshas armed with mace. But Bhishma, excited with wrath, is incapable of

being vanquished in battle. When this is the case, O Krishna, I am,

through the weakness of my understanding, plunged in an ocean of grief

having got Bhishma (as a foe) in battle. I will retire into the woods, O

invincible one. My exile there would be for my benefit. Battle, O

Krishna, I no longer desire. Bhishma slayeth us always. As an insect, by

rushing into a blazing fire meeteth only with death, even so do I rush

upon Bhishma. In putting forth prowess, O thou of Vrishni's race, for the

sake of my kingdom, I am, alas, led to destruction. My brave brothers

have all been exceedingly afflicted with arrows. In consequence of the

affection they bear to myself their (eldest) brother they had to go into

the woods, deprived of kingdom. For myself alone, O slayer of Madhu, hath

Krishna been sunk into such distress. I regard life to be of high value.

Indeed, even life now seemeth to be difficult of being saved. (If I can

save that life), its latter remnant will I pass in the practice of

excellent virtue. If, with my brothers, O Kesava, I am worthy of thy

favour, tell me, O Krishna, what is for my benefit, without contravening

the duties of my order. Hearing these words of his, and (describing the

situation) in detail, Krishna, from compassion, said these words in reply

for comforting Yudhishthira, 'O son of Dharma, O thou that art firm in

truth, do thou not indulge in sorrow, thou that hast these invincible

heroes, these slayers of foes, for thy brothers. Arjuna and Bhimasena are

each endued with the energy of the Wind and the Fire. The twin sons of

Madri also are each as valiant as the Chief of the celestials himself.

From the good understanding that exists between us, do thou set me also

to this task. Even I, O son of Pandu, will fight with Bhishma. Directed

by thee, O great king, what is there that I may not do in great battle.

Challenging that bull among men, viz., Bhishma, I will slay him in

battle, in the very sight of the Dhartarashtras, if Phalguni doth not

wish to slay him. If, O son of Pandu, thou seest victory to be certain on

the slaughter of the heroic Bhishma, even, I, on a single car, will slay

that aged grandsire of the Kurus. Behold, O king, my prowess, equal to

that of the great Indra in battle. I will overthrow from his car that

warrior who always shooteth mighty weapons. He that is an enemy of the

sons of Pandu, without doubt, is my enemy also. They, that are yours, are

mine, and so they, that are mine, are yours. Thy brother (Arjuna) is my

friend, relative, and disciple. I will, O king, cut off my own flesh and

give it away for the sake of Arjuna. And this tiger among men also can

lay down his life for my sake. O sire, even this is our understanding,

viz., that we will protect each other. Therefore, command me, O king, in

what way I am to fight. Formerly, at Upaplavya, Partha had, in the

presence of many persons, vowed, saying, 'I will slay the son of Ganga.'

These words of the intelligent Partha should be observed (in practice).

Indeed, if Partha requests me without doubt I will fulfill that vow. Or,

let it be the task of Phalguni himself in battle. It is not heavy for

him. He will slay Bhishma, that subjugator of hostile cities. If excited

in battle, Partha can achieve feats that are incapable of being achieved

by others. Arjuna can slay in battle the very gods exerting themselves

actively, along with the Daityas and the Danavas. What need be said of

Bhishma, therefore, O king? Endued with great energy, Bhishma, the son of

Santanu, is now of perverted judgment, of intelligence decayed, and of

little sense, without doubt, he knoweth not what he should do.'

"Hearing these words of Krishna, Yudhishthira said, 'It is even so, O

thou of mighty arms, even as thou sayest, O thou of Madhu's race. All

these together are not competent to bear thy force. I am sure of always

having whatever I desire, when, O tiger among men, I have thyself staying

on my side. O foremost of victorious persons, I would conquer the very

gods with Indra at their head, when, O Govinda, I have thee for my

protector. What need I say, therefore, of Bhishma, though he is a mighty

car-warrior? But, O Krishna, I dare not, for my own glorification,

falsify thy words. Therefore, O Madhava, as promised before by thee,

render me aid without fighting for me. In this battle an agreement was

made by me with Bhishma. He said,--I will give thee counsel, but fight I

shall never for thee, since I shall have to fight for Duryodhana's sake.

Know this for truth. Therefore, O Lord, Bhishma may give me sovereignty

by giving me good counsel, O Madhava. Therefore, O slayer of Madhu, all

of us accompanied by thee, will once more repair unto Devavrata, for

asking him about the means of his own death. All of us then, O best of

persons, together going to Bhishma without delay, will speedily ask him

of Kuru's race his advice. O Janardana, he will truly give us beneficial

counsel; and O Krishna, I will do in battle what he will say. Of austere

vows, he will give us counsel, as also victory. We were children and

orphans. By him were we reared. O Madhava, him, our aged grandsire, I

wish to day,--him, the sire of our sire. Oh, fie upon the profession of a

Kshatriyas.'

Sanjaya continued, "Hearing these words, O king, he of Vrishni's race

said unto Yudhishthira, 'O thou of great wisdom, these words of thine, O

king, are to my taste. Bhishma, otherwise called Devavrata, is skilled in

weapons. With only his glances he can consume the foe. Repair unto that

son of the Ocean-going (Ganga), for asking him about the means of his

death. Asked by thee, in particular, he will certainly say the truth. We

will, therefore, proceed for questioning the Kuru grandsire. Repairing

unto the reverend son of Santanu, we will, O Bharata, ask him his advice

and according to the advice that he will give us we will fight with the

foe.' Having thus deliberated, O elder brother of Pandu, the heroic sons

of Pandu, and the valiant Vasudeva, all proceeded together towards the

abode of Bhishma, casting aside their coats of mail and weapons and

entering then his tent, they all bowed to him, bending their heads. And

the sons of Pandu, O king, worshipping that bull of Bharata's race, and

bowing unto him with their heads, sought his protection. The Kuru

grandsire, the mighty-armed Bhishma, then addressed them, saying,

'Welcome art thou, O thou of Vrishni's race. Welcome art thou, O

Dhananjaya. Welcome to thee, O king Yudhishthira the just, Ad to thee, O

Bhima. Welcome to you also, ye twins. What am I to do now for enhancing

your joy? Even if it be exceedingly difficult of achievement, I will yet

do it with all my soul. Unto the son of Ganga who thus repeatedly spoke

unto them with such affection, king Yudhishthira, with a cheerful heart,

lovingly said, these words, 'O thou that art conversant with everything,

how shall we obtain victory, and how shall we acquire sovereignty? How

also may this destruction of creatures be stopped? Say all these unto me,

O lord. Tell us the means of thy own death. How, O hero, shall we be able

to bear thee in battle? O grandsire of the Kurus, thou givest not thy

foes even a minute hole to pick in thee. Thou art seen in battle with thy

bow ever drawn to a circle. When thou takest thy shafts, when aimest

them, and when drawest the bow (for letting them off), no one is able to

mark. O slayer of hostile heroes, constantly smiting (as thou dost) cars

and steeds and men and elephants, we behold thee on thy car, O

mighty-armed one, to resemble a second Sun. What man is there, O bull of

Bharata's race, who can venture to vanquish thee, scattering showers of

arrows in battle, and causing a great destruction. Tell me, O grandsire,

the means by which we may vanquish thee in battle, by which sovereignty

may be ours, and lastly, by which my army may not have to undergo such

destruction. Hearing these words, Santanu's son, O elder brother of

Pandu, said unto the son of Pandu, 'As long as I am alive, O son of

Kunti, victory cannot be yours in battle, O thou of great wisdom. Truly

do I say this unto thee. After, however, I am vanquished in fight, ye may

have victory in battle, ye sons of Pandu. If, therefore, ye desire

victory in the battle, smite me down without delay. I give you

permission, ye sons of Pritha, strike me as ye please. I am thus known to

you in what I regard to be a fortunate circumstance.[472] After I am

slain, all the rest will be slain. Therefore, do as I bid'.

"Yudhishthira said, 'Tell us the means by which we may vanquish thee in

battle, thee that art, when excited with wrath in the fight, like unto

the Destroyer himself armed with mace. The wielder of the thunder-bolt

may be vanquished or Varuna, or Yama. Thou, however, art incapable of

being defeated in battle by even the gods and Asuras united together,

with Indra at their head.'

"Bhishma said, 'That, O son of Pandu, is true, which thou sayest. O thou,

of mighty arms. When with weapons and my large bow in hand I contend

carefully in battle, I am incapable of being defeated by the very gods

and the Asuras with Indra at their head. If, however, I lay aside my

weapons, even these car-warriors can slay me. One that hath thrown away

his weapons, one that hath fallen down, one whose armour hath slipped

off, one whose standard is down, one who is flying away, one who is

frightened, one who says--I am thine--one who is a female, one who

beareth the name of a female, one no longer capable of taking care of

one's self, one who hath only a single son, or one who is a vulgar

fellows,--with these I do not like to battle. Hear also, O king, about my

resolve formed before. Beholding any inauspicious omen I would never

fight. That mighty car-warrior, the son of Drupada, O king, whom thou

hast in thy army, who is known by the name of Sikhandin, who is wrathful

in battle, brave, and ever victorious, was a female before but

subsequently obtained manhood. How all this took place, ye all know it

truly. Brave in battle and clad in mail, let Arjuna, keeping Sikhandin

before him, attack me with his sharp shafts. When that inauspicious omen

will be there, especially in the form of one that was a female before, I

will never seek, though armed with bow and arrow, to strike him.

Obtaining that opportunity, let Dhananjaya the son of Pandu quickly

pierce me on every side with his shafts, O bull of Bharata's race. Except

the highly blessed Krishna, and Dhananjaya the son of Pandu, I do not

behold the person in the three worlds who is able to slay me while

exerting myself in battle. Let Vibhatsu, therefore, armed with weapons,

struggling carefully in battle, with his excellent bow in hand, placing

(Sikhandin or) something else before, throw, me down (from my car). Then

the victory will be certain. Do this, O great king, even this that I have

said unto thee, O thou of excellent vows. Thou wilt then be able to slay

all Dhartarashtras assembled together in battle.'

Sanjaya continued, "The Parthas then, having ascertained all this went

back to their tents, saluting the Kuru grandsire, viz., the high-souled

Bhishma. After Ganga's son, prepared to go to the other world, had said

this, Arjuna. burning with grief and his face suffused in shame, said

these words, 'How, O Madhava, shall I fight in battle with the grandsire

who is my senior in years, who is possessed of wisdom and intelligence,

and who is the oldest member of our race? While sporting in days of

childhood, O Vasudeva, I used to smear the body of this high-souled and

illustrious one with dust by climbing on his lap with my own filthy body.

O elder brother of Gada, he is the sire of my sire Pandu. While a child,

climbing on the lap of this high-souled one I once called him father, I

am not thy father but thy father's father, O Bharata!--even this is what

he said to me (in reply) in my childhood. He who said so, Oh, how can he

be slain by me. O, let my army perish. Whether, it is victory or death

that I obtain I will never fight that high-souled person. (Even this is

what I think). What dost thou think, O Krishna!'

"Vasudeva said, 'Having vowed the slaughter of Bhishma before, O Jishnu,

how canst thou abstain from slaying him, agreeably to the duties of a

Kshatriya? Throw down from his car, O Partha, that Kshatriya who is

invincible in battle. Victory can never be yours without slaying Ganga's

son. Even thus shall he go to the abode of Yama. This hath been settled

before by the gods. That which hath been destined before, O Partha, must

happen. It cannot be otherwise. None save thee, O invincible one, not

even the wielder of the thunder-bolt himself, would be capable of

fighting with Bhishma, who is like the Destroyer with wide-open mouth.

Slay Bhishma, without any anxiety. Listen also to these words of mine

that are what Vrihaspati of great intelligence had said unto Sakra in

days of old. One should slay even an aged person endued with every merit

and worthy of reverence if he cometh as a foe, or, indeed any other who

approacheth for destroying one's self--O Dhananjaya, this is the eternal

duty sanctioned for the Kshatriya, viz., that they should fight, protect

subjects, and perform sacrifices, all without malice.'

"Arjuna said, 'Sikhandin, O Krishna, will certainly be the cause of

Bhishma's death, for Bhishma, as soon as he beholds the prince of the

Panchalas, abstains from striking. Therefore, keeping Sikhandin before

him and at our head, we will, by that means, overthrow the son of Ganga.

Even this is what I think. I will hold in check other great bowmen with

my shafts. As regards Sikhandin, he will fight with Bhishma alone, that

foremost of all warriors. I have heard from that chief of the Kurus that

he would not strike Sikhandin, for having been born before as a woman he

subsequently became a male person.'

Sanjaya continued, "Having settled this with Bhishma's permission, the

Pandavas, along with Madhava, went away with rejoicing hearts. And then

those bulls among men retired to their respective beds."

SECTION CIX

Dhritarashtra said, "How did Sikhandin advance against the son of Ganga

in battle, and how did Bhishma also advance against the Pandavas? Say all

this unto me, O Sanjaya!"

Sanjaya said, "Then all those Pandavas, towards the hour of sun-rise,

with beat of drums and cymbals and smaller drums, and with the blare of

conches of milky whiteness, all around, went out for battle, placing

Sikhandin in their van. And they marched out, O king, having formed an

array that was destructive of all foes. And Sikhandin, O monarch, was

stationed in the very van of all the troops. And Bhimasena and Dhananjaya

became the protectors of his car-wheels. And in his rear were the sons of

Draupadi and the valiant Abhimanyu. And those mighty car-warriors, viz.,

Satyaki and Chekitana, became the protectors of the last. And behind them

was Dhrishtadyumna protected by the Panchalas. Next to Dhrishtadyumna,

behind, marched the royal lord Yudhishthira, accompanied by the twins,

filling the air with leonine shouts, O bull of Bharata's race. Next

behind him was Virata, surrounded by his own troops. Next to him marched

Drupada, O mighty-armed one. And the five Kaikeya brothers and the

valiant Dhrishtaketu, O Bharata, protected the rear of the Pandava army.

Having disposed their vast army in such an array, the Pandavas rushed

against thy host, prepared to cast away their lives. And similarly the

Kauravas, O king, placing that mighty car-warrior Bhishma at the head of

their whole host, proceeded against the Pandavas. And that invincible

warrior was protected by thy mighty sons. Next behind them was the great

bowman Drona, as also his mighty son (Aswatthaman). Next behind was

Bhagadatta surrounded by his elephant division. And behind Bhagadatta

were Kripa and Kritavarman. Behind them were Sudakshina the mighty ruler

of the Kamvojas, and Jayatsena, the king of the Magadhas, and Suvala's

son and Vrihadvala. And similarly, many other kings, that were all great

bowmen, protected the rear of thy host, O Bharata. As each day came,

Bhishma the son of Santanu, formed arrays in battle, sometimes after the

manner of the Asuras, sometimes after that of the Pisachas, and sometimes

after that of the Rakshasas. Then commenced the battle between thy

troops, O Bharata, and theirs, both parties smiting one another and

increasing the population of Yama's kingdom. And the Parthas with Arjuna

at their head, placing Sikhandin in the van, proceeded against Bhishma in

that battle, scattering diverse kinds of arrows. And then, O Bharata

afflicted by Bhishma with his shafts, (many of) thy warriors, profusely

bathed in blood, repaired to the other world. And Nakula and Sahadeva,

and the mighty car-warrior Satyaki, approaching thy army, began to

afflict it with great vigour. Thus slaughtered in battle, O bull of

Bharata's race, thy warriors were unable to resist that vast host of the

Pandavas. Then thy host, vigorously afflicted by great car-warriors and

thus slaughtered by them everywhere, fled away on all sides. Slaughtered

with sharp shafts by the Pandavas and the Srinjayas they found not a

protector, O bull of Bharata's race."

Dhritarashtra said, "Tell me, O Sanjaya, what the valiant Bhishma,

excited with rage, did in battle, upon beholding my host afflicted by the

Parthas. O sinless one, tell me how that hero, that chastiser of foes,

rushed against the Pandavas in battle, and slaughtered the Somakas."

Sanjaya said, "I will tell thee, O king, what thy sire did when thy sons'

host was afflicted by the Pandavas and the Srinjayas. With cheerful

hearts, the brave sons of Pandu, O elder brother of Pandu, encountered

thy son's host, slaughtering (all whom they met). That carnage, O chief

of men, of human beings, elephants and steeds, that destruction by the

foe of thy army in battle, Bhishma could not brook. That invincible and

great bowman, then, reckless of his very life poured upon the Pandavas,

the Panchalas, and the Srinjayas, showers of long shafts and calf-toothed

and crescent-shaped arrows. And with weapons, O monarch, he checked with

his shafts and with showers of other weapons, both offensive and

defensive, all sped with energy and wrath, the five foremost of mighty

car-warriors of the Pandavas, who had been struggling vigorously in

battle. Excited with wrath, he slaughtered in that battle countless

elephants and steeds. And that bull among men, O monarch, throwing down

many car-warriors from their cars,[473] and horsemen from their horses,

and crowds of foot soldiers, and elephant-warriors from the backs of the

beasts they rode, struck terror into the foe. And the Pandava warriors

all rushed together upon Bhishma singly, upon that mighty car-warrior

struggling in battle with great activity, like the Asuras rushing

together upon him with the thunderbolt in hand. Shooting on all sides his

whetted arrows whose touch resembled that of Indra's thunder, he seemed

to the enemy to have assembled a terrible visage. While fighting in that

battle, his large bow, resembling that of Sakra himself, seemed to be

always drawn to a circle. Beholding those feats in battle, thy sons, O

monarch, filled with exceeding wonder, worshipped the grandsire. The

Parthas cast their eyes, with cheerless hearts, upon thy heroic sire

struggling in battle, like the celestials upon (the Asura) Viprachitti

(in days of old).[474] They could not resist that warrior who then

resembled the Destroyer himself with wide-open mouth. In that battle on

the tenth day, Bhishma, with his sharp shafts, consumed the division of

Sikhandin like a conflagration consuming a forest. Him resembling an

angry snake of virulent poison, or the Destroyer urged by Death himself,

Sikhandin pierced with three shafts in the centre of the chest. Deeply

pierced therewith, Bhishma saw that it was Sikhandin (who was piercing

him). Excited with wrath, but unwilling (to fight with Sikhandin) Bhishma

laughingly said, 'Whether thou choosest to strike me or not, I will never

fight with thee. Thou art that Sikhandin still which the Creator had made

thee first',[475] Hearing these words of his, Sikhandin, deprived of his

senses by wrath, and licking the corners of his mouth addressed Bhishma

in that battle, saying, 'I know thee, O mighty-armed one, to be the

exterminator of the Kshatriya race. I have heard also of thy battle with

Jamadagni's son. I have also heard much of thy super-human prowess.

Knowing thy prowess I will still fight with thee today. For doing what is

agreeable to the Pandavas and is agreeable to my own self, O chastiser of

foes, I will today fight with thee in battle, O best of men. I will, of a

certainty, slay thee. I swear this before thee by my troth! Hearing these

words of mine, do that which thou shouldst. Whether thou choosest to

strike me or not, thou shall not escape me with life. O thou that art

ever victorious, O Bhishma, look thy last on this world.

Sanjaya continued, "Having said so, Sikhandin in that battle pierced

Bhishma with five straight shafts, having already pierced him with his

wordy shafts. Hearing those words of his, the mighty car-warrior Arjuna,

regarding Sikhandin to be Bhishma's Destroyer, urged him on, saying, 'I

will fight behind thee, routing the foe with my shafts. Excited with

fury, rush thou against Bhishma of terrible prowess. The mighty Bhishma

will not be able to afflict thee in battle. Therefore, O mighty-armed

one, encounter Bhishma with vigor. If, O sire, thou returnest today

without slaying Bhishma, thou wilt, with myself, be an object of ridicule

to the world. Seek to do that in battle by which, O hero, we may not

incur ridicule in this great battle. Stay the grandsire. O thou of great

strength, I will protect thee in this battle, checking all the

car-warriors (of the Kuru army). Do thou slay the grandsire. Drona, and

Drona's son, and Kripa, and Suyodhana, and Chitrasena, and Vikarna, and

Jayadratha the ruler of the Sindhus, Vinda and Anuvinda. of Avanti, and

Sudakshina the ruler of the Kamvojas, and the brave Bhagadatta, and the

mighty king of the Magadhas, and Somadatta's son, and the brave Rakshasas

who is Rishyasringa's son and the ruler of the Trigartas, alone with all

the other great car-warriors (of the Kuru army). I will check like the

continent resisting the surging sea. Indeed, I will hold in check all the

mighty warriors of the Kuru army assembled together and battling with us.

Do thou slay the grandsire.'

SECTION CX

Dhritarashtra said, "How did Sikhandin the prince of the Panchalas,

excited with wrath, rushed in battle against the grandsire, viz., Ganga's

son of righteous soul and regulated vows. What mighty car-warriors of the

Pandavas army, upraised weapons, desirous of victory, and exerting

themselves with activity, protected Sikhandin on that occasion which

required great activity? How also did Bhishma the son of Santanu, endued

with great energy, fight on that tenth day of battle with the Pandavas

and the Srinjayas? I cannot brook the idea of Sikhandin encountering

Bhishma in battle. (Indeed, when Sikhandin attacked Bhishma), was

Bhishma's car or his bow broken?"

Sanjaya said, "While fighting in that battle, O bull of Bharata's race,

neither the bow nor the car of Bhishma had suffered any injury. He was

then slaying the foe with straight shafts. Many thousands of mighty

car-warriors belonging to thy army, as also elephants, O king, and steeds

well harnessed, proceeded for battle, with the grandsire in the van.

Agreeably to his vow, O thou of Kuru's race, the ever-victorious Bhishma

was incessantly engaged in slaughtering the troops of the Parthas. The

Panchalas and the Pandavas were unable to bear that great bowman battling

(with them) and slaying his foes with his shafts. When the tenth day

came, the hostile army was torn into pieces by Bhishma with his shafts by

hundreds and thousands. O elder brother of Pandu, the sons of Pandu were

incapable of defeating in battle the great bowman Bhishma who resembled

the Destroyer himself armed with the lance.

"Then, O king, the unvanquished Vibhatsu or Dhananjaya, who was capable

of drawing the bow with even the left hand, came to that spot,

frightening all the car-warriors. Roaring loudly like a lion, and

repeatedly drawing the bow-string, and scattering showers of arrows,

Partha careered on the field of battle like Death himself. Frightened at

those roars of his, thy warriors, O bull of Bharata's race, fled away in

terror, like smaller animals, O king, at the sound of the lion. Beholding

the son of Pandu crowned with victory and thus afflicting that host,

Duryodhana, himself under the influence of terror addressed Bhishma and

said, 'You son of Pandu, O sire, with white steeds (yoked unto his car),

and having Krishna for his charioteer, consumeth all my troops like a

conflagration consuming a forest. Behold, O son of Ganga, all troops,

slaughtered by Pandu's son in battle, are, O foremost of warriors,

fleeing away. Indeed, as the herdsman belaboureth his cattle in the

forest, even so, O scorcher of foes is my army being belaboured. Broken

and driven away on all sides by Dhananjaya with his shafts, the

invincible Bhima is also routing that (already broken) host of mine. And

Satyaki, and Chekitana, and the twin sons of Madri, and the valiant

Abhimanyu,--these also are routing my troops. The brave Dhrishtadyumna,

and the Rakshasa Ghatotkacha also, are vigorously breaking and driving

away my army in this fierce conflict. Of these troops that are being

slaughtered by all those mighty car-warriors, I do not see any other

refuge in the matter of their staying and fighting on the field, O

Bharata, save thee, O tiger among men, that art possessed of prowess

equal to that of the celestials, Therefore, receive thou those great

car-warriors without delay, and be thou the refuge of these afflicted

troops. Thus addressed by him, O king, thy sire Devavrata, the son of

Santanu, reflecting for a moment and settling what he should do, said

these words unto thy son, comforting him (therewith), 'O Duryodhana,

listen calmly to what I say, O king, O thou of great might, formerly I

vowed before thee that slaying every day ten thousand high-souled

Kshatriyas, I would come back from the battle. I have fulfilled that vow,

O bull of Bharata's race! O thou of great might, today I will achieve

even a great feat. Today I will either sleep myself being slain, or, I

will slay the Pandavas. O tiger among men, I will today free myself from

the debt I owe thee,--the debt, O king, arising out of the food, thou

gavest me,--by casting away my life at the head of thy army.' Having said

these words, O chief of the Bharatas, that invincible warrior, scattering

his shafts among the Kshatriyas, attacked the Pandava host. And the

Pandavas then, O bull of Bharata's race, began to resist the son of Ganga

staying in the midst of his forces and excited with wrath like a snake of

virulent poison. Indeed, O king, on that tenth day of the battle,

Bhishma, displaying his might, slew, O son of Kuru's race, hundreds of

thousands. And he drained the energies of those royal and mighty

car-warriors that were the foremost among the Panchalas, like the Sun

sucking up the moisture (of the earth) with his rays. Having slain ten

thousand elephants of great activity and ten thousand steeds also, O

king, along with their riders, and full two hundred thousands of

foot-soldiers, that best of men, viz., Bhishma, shone resplendent in

battle like a fire without a curl of smoke. And no one amongst the

Pandavas was capable of even looking at him who then resembled the

burning Sun staying in the northern solstice. The Pandavas, however,

though afflicted in battle by that great bowman, still rushed,

accompanied by the mighty car-warriors of the Srinjayas, for slaughtering

him. Battling with myriads upon myriads around him, Santanu's son Bhishma

then looked like the cliff of Meru covered on all sides with masses of

clouds. Thy sons, however, stood, surrounding Bhishma on all sides with a

large force (for protecting him). Then commenced a fierce battle (between

the Kurus and the Pandavas)."

SECTION CXI

Sanjaya said, "Arjuna then, O king, beholding the prowess of Bhishma in

battle, addressed Sikhandin saying, 'Proceed towards the grandsire. Thou

shouldst not entertain the slightest fear of Bhishma today. Even I will

throw him down from his excellent car by means of my sharp shafts'. Thus

addressed by Partha, Sikhandin, O bull of Bharata's race, having heard

those words, rushed at the son of Ganga. And so Dhrishtadyumna also, O

king, and the mighty car-warrior Abhimanyu, having heard those words of

Partha, joyfully rushed at Bhishma. And old Virata and Drupada, and

Kuntibhoja also, clad in mail, rushed at Bhishma in the very sight of thy

son. And Nakula, Sahadeva, and the valiant king Yudhishthira also, and

all the rest of the warriors, O monarch, rushed against Bhishma. As

regards thy warriors O king, that rushed, according to the measure of

their might and courage, against those mighty car-warriors (of the

Pandava army) united together, listen to me as I speak (of them) unto

thee. Like a young tiger attacking a bull, Chitrasena, O king, rushed

against Chekitana who in that battle was proceeding for getting at

Bhishma. Kritavarman, O king, resisted Dhrishtadyumna who had reached the

presence of Bhishma and who was exerting himself with great activity and

vigour in that battle. Somadatta's son, O monarch, with great activity,

resisted Bhimasena excited with fury and desirous of slaying Bhishma.

Similarly Vikarna, desirous of (protecting) Bhishma's life, resisted the

brave Nakula who was scattering innumerable arrows around. And so, O

king, Kripa the son of Saradwat, excited with rage, resisted Sahadeva

proceeding towards Bhishma's car. And the mighty Durmukha rushed at that

Rakshasa of cruel deeds, viz., the mighty son of Bhishmasena, desirous of

Bhishma's slaughter. Thy son Duryodhana himself resisted Satyaki

proceeding to battle. Sudakshina the ruler of the Kamavojas, O king,

resisted Abhimanyu, O monarch, who was proceeding towards Bhishma's car.

And Aswatthaman, O king, excited with rage, resisted old Virata and

Drupada, those two chastisers of foes united together. And Bharadwaja's

son, exerting himself with vigour in battle, resisted the eldest Pandava,

that is to say, king Yudhishthira the just, who was desirous of Bhishma's

death. And that great bowman, viz., Dussasana, in that battle, resisted

Arjuna who was rushing with great speed, with Sikhandin before him,

desirous of coming upon Bhishma, O monarch, and illuminating the ten

quarters (with his bright weapons). And other warriors of thy army

resisted in that great battle other mighty car-warriors of the Pandavas

proceeding against Bhishma. Dhrishtadyumna, that mighty car-warrior,

excited with rage, rushed against Bhishma alone and addressing the

troops, repeatedly said in a loud voice, 'There, Arjuna, that delighter

of Kuru's race, is proceeding against Bhishma in battle. Rush ye against

Ganga's son. Be not afraid. Bhishma will not be able to attack you in

battle.[476] Vasava himself cannot venture to fight with Arjuna in

battle. What therefore, need be said of Bhishma who, though possessed of

bravery in battle, is feeble and old." Hearing these words of their

commander, the mighty car-warriors of the Pandava army, filled with joy,

rushed towards the car of Ganga's son. Many foremost of men, however, of

thy army cheerfully received and resisted those heroes coming towards

Bhishma like impetuous mass of living energy. That mighty car-warrior,

Dussasana, abandoning all fears, rushed against Dhananjaya, desirous of

protecting the life of Bhishma. And so the heroic Pandavas also, O king,

rushed in. battle against thy sons, those mighty car-warriors, stationed

about Bhishma's car. And then, O king we beheld a highly wonderful

incident, viz., that Partha, having proceeded as far as Dussasana's car,

could not advance further. As the continent resists the surging sea, even

so did thy son (Dussasana) resist the angry son of Pandu. Both of them

were foremost of car-warriors. Both of them, O Bharata, were invincible.

Both of them, in beauty and splendour, O Bharata, resembled the Sun or

the Moon. Both of them were excited with wrath. And each of them desired

to slay the other. And they encountered each other in dreadful battle

like Maya and Sakra in days of old. And Dussasana, O king, in that battle

pierced the son of Pandu with three shafts and Vasudeva with twenty. Then

Arjuna, excited with rage upon beholding him of Vrishni's race thus

afflicted, pierced Dussasana with a hundred shafts. These, penetrating

through the latter's armour, drank his blood in that battle. Then

Dussasana, excited with wrath, pierced Partha with five shafts. And once

more, O chief of the Bharatas, he pierced Arjuna in the forehead with

three sharp shafts. And with those shafts sticking to his forehead, the

son of Pandu looked beautiful in that battle, like Meru, O king with its

tall crests. That great bowman, viz., Partha, then thus deeply pierced by

thy son wielding the bow, looked resplendent in that battle like a

flowering Kinsuka. The son of Pandu then, excited with rage, afflicted

Dussasana, like Rahu inflamed with rage on the fifteenth day of the

lighted fortnight afflicting the Moon at full. Thus afflicted by that

mighty warrior, thy son, O king, pierced Partha in that battle with many

shafts whetted on stone and winged with the features of the Kanka bird.

Then Partha, cutting off Dussasana's bow and splitting his car with three

shafts, sped at him many fierce arrows resembling the darts of Death. Thy

son, however, cut off all those shafts of Partha exerting himself with

vigour before they could reach him. All this seemed highly wonderful.

Then thy son pierced Partha with many shafts of great sharpness. Then

Partha, excited with rage in that battle, placed on his bowstring a

number of shafts whetted on stone and furnished with wings of gold and

aiming them, sped them all at his foe. These, O king, penetrated the body

of that high-souled warrior, like swans, O monarch, diving into a lake.

Thus afflicted by the high-souled son of Pandu, thy son avoiding Partha,

quickly proceeded to the car of Bhishma. Indeed, Bhishma then became an

island unto him who was thus sinking into fathomless waters. Regaining

consciousness then, thy son, O monarch, endued with heroism and prowess,

once more began to resist Partha with sharp arrows like Purandara

resisting (the Asura) Vritra. Of huge form, thy son began to pierce

Arjuna, but the latter was scarcely pained (at all this)."

SECTION CXII

Sanjaya said, "The mighty bowman (Alamvusha) the son of Rishyasringa, in

that battle, resisted Satyaki clad in mail and proceeding towards

Bhishma. He of Madhu's race, however, O king, excited with wrath, pierced

the Rakshasa with nine arrows, smiling the while, O Bharata. And so the

Rakshasa also, O king, excited with wrath, afflicted him of Madhu's race,

viz., that bull of Sini's line, with nine arrows. Then Sini's grandson,

that slayer of hostile heroes, of Madhu's race, excited with rage, sped

in that battle a profusion of arrows at the Rakshasa. Then that

mighty-aimed Rakshasa pierced Satyaki, of prowess incapable of being

baffled, with many sharp arrows, and uttered a loud shout. Then he of

Madhu's race, endued with great energy, though deeply pierced by the

Rakshasa in that battle, still, relying upon his prowess, laughed (at his

wounds) and uttered loud roars. Then Bhagadatta, excited with rage,

afflicted him of Madhu's race in that battle with many sharp arrows like

a guide piercing a huge elephant with the hook. Then that foremost of

car-warriors, viz., the grandson of Sini, abandoning the Rakshasa in

battle, sped many straight shafts at the ruler of the Pragjyotishas. The

ruler of the Pragjyotishas then, with a broad-headed arrow of great

sharpness, displaying great lightness of hand, cut off, the large bow of

Satyaki. Then that slayer of hostile heroes, excited with rage and taking

up another bow of greater impetus, pierced Bhagadatta in that battle with

many sharp arrows. That mighty bowman, viz., Bhagadatta, then deeply

pierced, began to lick the corners of his mouth. And he then hurled at

his foe, in that dreadful battle, a tough dart, made wholly of iron,

decked with gold and stones of lapis lazuli, and fierce as the rod of

Yama himself. Sped with the might of Bhagadatta's arm and coursing

towards him impetuously, Satyaki, O king, cut that dart in twain by means

of his shafts. Thereupon that dart fell down suddenly, like a great

meteor shorn of its splendour. Beholding the dart baffled, thy son

(Duryodhana), O monarch, surrounded him of Madhu's race with a large

number of cars. And seeing that mighty car-warrior among the Vrishnis

thus surrounded, Duryodhana, angrily addressing all his brothers, said,

'Take such steps, ye Kauravas, that Satyaki may not, in this battle,

escape you and this large division of cars, with life. If he be slain,

the vast host of the Pandavas may be regarded as slain also.' Accepting

Duryodhana's words with the answer--So be it,--those mighty car-warriors

fought with Sini's grandson in the view of Bhishma. The mighty ruler of

the Kamvojas, in that battle, resisted Abhimanyu who was proceeding

against Bhishma. The son of Arjuna, having pierced the king with many

straight shafts,[477] once more pierced that monarch, O monarch, with

four and sixty shafts. Sudakshina, however, desirous of Bhishma's life,

pierced Abhimanyu in that battle with five arrows and his charioteer with

nine. And the battle that took place there, in consequence of the meeting

of those two warriors, was fierce in the extreme. That grinder of foes

Sikhandin, then rushed at the of Ganga. Old Virata and Drupada, those

mighty car-warriors, both excited with rage, rushed to battle with

Bhishma, resisting the large host of the Kauravas as they went. That best

of car-warriors, viz., Aswatthaman, excited with rage, encountered both

those warriors. Then commenced a battle, O Bharata, between him and them.

Virata then, O chastiser of foes, struck, with broad-headed shafts, that

mighty bowman and ornament of battle, viz., Drona's son, as the latter

advanced against them. And Drupada also pierced him with three sharp

shafts. Then the preceptor's soil, Aswatthaman, coming upon those mighty

warriors thus striking him, viz., the brave Virata and Drupada both

proceeding towards Bhishma, pierced them both with many shafts. Wonderful

was the conduct that we then beheld of those two old warriors, inasmuch

as they checked all those fierce shafts shot by Drona's son. Like an

infuriate elephant in the forest rushing against an infuriate compeer,

Kripa, the son of Saradwat, proceeded against Sahadeva who was advancing

upon Bhishma. And Kripa, brave in battle, quickly struck that mighty

car-warrior, viz., the son of Madri, with seventy shafts decked with

gold. The son of Madri, however, cut Kripa's bow in twain by means of his

shafts. And cutting off his bow, Sahadeva then pierced Kripa with nine

arrows. Taking up then, in that battle, another bow capable of bearing a

great strain Kripa, excited with rage and desirous of Bhishma's life,

cheerfully struck Madri's son in that battle with ten shafts. And so the

son of Pandu, in return, desirous of Bhishma's death, excited with rage,

struck the wrathful Kripa in the chest (with many shafts). And then

occurred there a terrible and fierce battle. That scorcher of foes, viz.,

Vikarna, desirous of saving the grandsire Bhishma, excited with rage in

that battle, pierced Nakula with sixty arrows. Nakula also, deeply

pierced by thy intelligent son, pierced Vikarna in return with seven and

seventy shafts. There those two tigers among men, those two chastisers of

foes, those two heroes, struck each other for the sake of Bhishma, like

two bovine bulls in a fold. Thy son Durmukha, endued with great prowess,

proceeded, for the sake of Bhishma, against Ghatotkacha advancing to

battle and slaughtering thy army as he came. Hidimva's son, however, O

king, excited with rage, struck Durmukha, that chastiser of foes, in the

chest a straight shaft. The heroic Durmukha then, shouting cheerfully,

pierced Bhimasena's son on the field of battle with sixty shafts of keen

points. That mighty car-warrior, viz., the son of Hridika resisted

Dhrishtadyumna, that foremost of car-warriors, who was advancing to

battle from desire of Bhishma's slaughter. The son of Prishata, however,

having pierced Kritavarman with five shafts made wholly of iron, once

more, struck him quickly in the centre of the chest fifty shafts. And

similarly, O king, Prishata's son struck Kritavarman with nine sharp and

blazing shaft, winged with the feathers of the Kanka bird. Encountering

each other with great vigour, the battle that took place between them for

Bhishma's sake was as fierce as that between Vritra and Vasava. Against

Bhimasena who was advancing upon the mighty Bhishma, proceeded

Bhurisravas with great speed, saying,--Wait, Wait,--And the son of

Somadatta struck Bhima in the centre of the chest with an arrow of

exceeding sharpness and golden wings in that battle. And the valiant

Bhimasena, with that arrow on his chest, looked beautiful, O best of

kings, like the Krauncha mountain in days of old with the dart of Skanda.

And those two bulls among men, enraged in battle, shot at each other

shafts brightly polished by their forgers and endued with effulgence of

the Sun. Bhima, longing for Bhishma's death, fought with the mighty son

of Somadatta, and the latter, desirous of Bhishma's victory, fought with

the former, each carefully seeking to counteract the other's feats.

Bharadwaja's son resisted Yudhishthira the son of Kunti, who, accompanied

by a large force, was coming towards Bhishma. Hearing the rattle of

Drona's car, O king, that resembled the roar of the clouds, the

Prabhadrakas, O sire, began to tremble. That large force, of Pandu's son,

resisted by Drona in battle, could not, exerting vigorously, advance even

one step. Thy son Chitrasena, O king, resisted Chekitana of wrathful

visage who was exerting vigorously for coming upon Bhishma. Possessed of

great prowess and great dexterity of hand, that mighty car-warrior for

the sake of Bhishma, battled with Chekitana, O Bharata, according to the

utmost of his power. And Chekitana also fought with Chitrasena to the

utmost of his power. And the battle that took place there in consequence

of the meeting of those two warriors, was exceedingly fierce. As regards

Arjuna, although he was resisted by all means, O Bharata, he still

compelled thy son to turn back and then crushed thy troops. Dussasana

however, to the utmost stretch of his power, began to resist Partha,

wishing, O Bharata, to protect Bhishma. The army of thy son, O Bharata,

undergoing such slaughter, began to be agitated here and there by many

foremost car-warriors (of the Pandava)."

SECTION CXIII

Sanjaya said, "The heroic Drona, that great bowman endued with the

prowess of an infuriate elephant, that foremost of men possessed of great

might, taking up his large bow which was capable [of] checking even an

infuriate elephant, and shaking it (in his hands), was engaged in

afflicting the Pandava ranks, having penetrated into their midst. That

valiant warrior acquainted with every omen, beholding the omens on all

sides, addressed his son who also was scorching the hostile ranks and

said these words, 'This is that day, O son, on which the mighty Partha,

desirous of slaying Bhishma in battle, will exert himself to the best of

his might. My arrows are coming out (of the quiver, of their own accord).

My bow seems to yawn. My weapon seems unwilling to obey my behests, and

my heart also is cheerless. Animals and birds are uttering fearful and

incessant cries. Vultures seem to disappear beneath the feet of the

Bharata troops. The Sun himself seems to have lost hue. The quarters are

all ablaze. The Earth seems to shriek, inspire fear, and tremble

everywhere. Kankas, and vultures, and cranes are frequently crying.

Jackals are uttering inauspicious and fierce yells foreboding great

danger. Large meteors seem to fall from the centre of the solar disc. The

constellation called Parigha, with a trunkless form, appeareth around the

Sun. The solar and the lunar discs have become awful, foreboding great

danger to Kshatriyas about the mangling of their bodies. The idols of the

Kuru king in his temples tremble and laugh and dance and weep. The

illustrious Moon riseth with his horns downward. The bodies of the kings

belonging to the Kuru army all seem to be pale, and though clad in mail,

are shorn of splendour. The loud blare of Panchajanya and the twang of

Gandiva are heard on all sides of both the armies. Without doubt, Arjuna,

relying upon his great weapons and avoiding other warriors will advance

upon the grandsire. The pores of my body are contracting, and my heart

also is depressed, thinking, O mighty-armed one, of the encounter between

Bhishma and Arjuna. Keeping on his fore the Panchala prince of sinful

soul and conversant with deceit, Partha is proceeding towards Bhishma for

battle. Bhishma said before that he would not slay Sikhandin. By the

Creator had that one been made female, though through chance he

subsequently became a male person. That mighty son of Yajnasena is also

an inauspicious omen (by himself). The son of the Ocean-going (Ganga)

will not strike that person of inauspicious self. Thinking of this, viz.,

that Arjuna, excited with wrath, is about to fall upon the aged Kuru

grandsire, my heart is exceedingly depressed. The wrath of Yudhishthira,

an encounter between Bhishma and Arjuna in battle, and an endeavour like

this (of the shooting of weapons) by myself,--these (three) are certainly

fraught with great harm to creatures. Arjuna is endued with great energy;

he is powerful, brave, accomplished in weapons, and possessed of valour

that is very active. Capable of shooting his arrows to a great distance

and shooting them with force, he is, besides, acquainted with omens,

Endued with great might and intelligence, and above fatigue, that

foremost of warriors is incapable of defeat by the very gods with Vasava

at their head. The son of Pandu possesses terrible weapons and is ever

victorious in battle. Avoiding his path, go thou to battle (for Bhishma's

victory) O thou of rigid vows.[478] Today in this dreadful battle thou

wilt behold a great carnage. The beautiful and costly coats of mail,

decked with gold, of brave warriors will be pierced with straight shafts.

And the tops of standards, and bearded javelins, and bows, and bright

lances of sharp points, and darts bright with gold, and the standards on

the backs of elephants, will all be cut off by Kiritin in wrath. O son,

this is not the time when dependants should take care of their lives. Go

to battle, keeping heaven before thee, and for the sake of fame and

victory. There, the ape-bannered (Arjuna) crosseth on his car the river

of battle that is awful and incapable of being easily crossed, and hath

cars, elephants, and steeds, for its eddies. Regard for Brahmanas,

self-restraint, liberality, asceticism, and noble conduct, are seen in

Yudhishthira alone who hath for his brothers Dhananjaya, and the mighty

Bhimasena, and the twin sons of Madri by Pandu, and who hath Vasudeva of

the Vrishni race for his protector. The wrath, born of grief, of that

Yudhishthira whose body hath been purified by the flames of penance,

directed to the wicked-souled son of Dhritarashtra, is consuming this

Bharata host. There cometh Partha, having Vasudeva for his protector,

checking (as he cometh) this entire Dhartarashtra army. Behold, Kiritin

is agitating this host like a large whale agitating the vast sea of

crested waves. Hark, cries of distress and woe are heard in the van of

the army. Go, encounter the heir of the Panchala king. As for myself, I

will proceed against Yudhishthira. The heart of king Yudhishthira's very

strong array is difficult of access. Inaccessible as the interior of the

sea, it is guarded on all sides by Atirathas. Satyaki, and Abhimanyu and

Dhrishtadyumna, and Vrikodara, and the twins, even these are protecting

that ruler of men, viz., king Yudhishthira. Dark as the younger brother

of Indra, and risen like a tall Sala, behold Abhimanyu advancing at the

head of the (Pandava) host, like a second Phalguna! Take up thy mighty

weapons, and with thy large bow in hand proceed against the royal son of

Prishata (viz., Sikhandin), and against Vrikodara. Who is there that doth

not wish his dear son to live for many years? Keeping the duties of a

Kshatriya, however, before me, I am engaging thee (to this task). So

Bhishma also, in this battle, is consuming the mighty host of the

Pandavas. O son, he is, in battle, equal to Yama or Varuna himself.'"

SECTION CXIV

Sanjaya said, "Hearing these words of the high-souled Drona, Bhagadatta

and Kripa and Salya and Kritavarman, and Vinda and Anuvinda of Avanti,

and Jayadratha the ruler of the Sindhus, and Chitrasena and Vikarna and

Durmarshana and others, these ten warriors of thy army, supported by a

large host consisting of many nationalities, fought with Bhimasena,

desirous of winning high renown in the battle for Bhishma's sake. And

Salya struck Bhima with nine arrows, and Kritavarman struck him with

three, and Kripa with nine. And Chitrasena and Vikarna and Bhagadatta, O

sire, each struck him with ten arrows. And the ruler of the Sindhus

struck him with three, and Vinda and Anuvinda of Avanti each struck him

with five arrows. And Duryodhana struck that son of Pandu with twenty

sharp arrows. Bhimasena, O king, pierced in return every one of those

kings, those foremost of men in the world, those mighty car-warriors of

the Dhartarashtra army, one after another. The brave Pandava, that slayer

of hostile heroes, pierced Salya with seven arrows, and Kritavarman with

eight. And he cut off Kripa's bow with arrow fixed thereon, O Bharata, in

the middle, dividing it in twain. And after thus cutting off his bow, he

pierced Kripa once more with seven arrows. And he struck Vinda and

Anuvinda with three arrows each. And he pierced Durmarshana with twenty

arrows, and Chitrasena with five, and Vikarna with ten, and Jayadratha

with five. And once more striking the ruler of the Sindhus with three

arrows, he uttered a loud shout, filled with joy. Then Gautama, that

foremost of car-warriors, taking up another bow, angrily pierced Bhima

with ten sharp shafts. Pierced with those ten shafts like a huge elephant

with the hook, the valiant Bhimasena, O king, filled with wrath, struck

Gautama in that battle with many shafts. Possessed of the splendour of

Yama himself, as he appears at the end of the Yuga, Bhimasena then, with

three arrows, despatched unto Death's domain the steeds of the ruler of

the Sindhus as also his charioteer. Thereupon that mighty car-warrior,

(viz., Jayadratha), quickly jumping down from that car whose steeds had

been slain, shot in that battle many sharp-pointed shafts at Bhimasena.

Then, O sire, with a couple of broad-headed arrows, he cut off, O chief

of the Bharatas, the bow of the high-souled king of the Sindhus in the

middle. His bow cut off, himself deprived of car, his steeds and

charioteer slain, Jayadratha then, O king, quickly mounted on the car of

Chitrasena. Indeed, the son of Pandu achieved in that battle a most

wonderful feat, for piercing all those mighty car-warriors and holding

them in check, he deprived, O sire, the ruler of the Sindhus of his car

in the very sight of all the army. Salya could not brook to see the

prowess that Bhimasena displayed, for saying unto him,--Wait, Wait,--he

aimed some sharp arrows well-polished by the forger's hands, and pierced

Bhima therewith in that battle. And Kripa and Kritavarman and the valiant

Bhagadatta, and Vinda and Anuvinda of Avanti, and Chitrasena, and

Durmarshana, and Vikarna, and the valiant ruler of the Sindhus also, in

that battle,--These chastisers of foes, all quickly pierced Bhima for the

sake of Salya. Bhima then pierced each of them in return with five

arrows. And he pierced Salya then with seventy arrows and once more with

ten. And Salya then pierced him with nine arrows and once more with five.

And he pierced Bhimasena's charioteer also, deep in his vitals, with a

broad-headed arrow. The valiant Bhimasena then, beholding his charioteer

Visoka deeply pierced, sped three arrows at the arms and chest of the

ruler of Madras. And as regards the other great bowmen, he pierced each

of them in that battle With three straight arrows, and then uttered a

loud roar like that of a lion. Each of those great bowmen then, exerting

himself with vigour, deeply Pierced that son of Pandu skilled in battle,

with three arrows in his vitals. That mighty bowman viz., Bhimasena,

though pierced deeply, trembled not (but stood still) like a mountain

drenched with torrents of rain by showering clouds. Then that mighty

car-warrior of the Pandavas, filled with wrath, that celebrated hero,

deeply, pierced the ruler of the Madras with three arrows. And he pierced

the ruler of the Pragjyotishas, O king, in that battle, with a hundred

arrows. Of great renown, he then pierced Kripa with many arrows, and

then, displaying great dexterity, he cut off with a keen-edged shaft the

bow, with arrow fixed thereon, of the high-souled Kritavarman. Then

Kritavarman, that scorcher of foes, taking up another bow, struck

Vrikodara between his eyebrows with a long arrow. Bhima, however, in that

battle, having pierced Salya with nine arrows made wholly of iron, and

Bhagadatta with three, and Kritavarman with eight, pierced each of the

others with Gautama at their head, with two arrows. Those warriors also,

in return, pierced him, O king, with sharp-pointed shafts. Though thus

afflicted by those mighty car-warriors with all kinds of weapons, yet,

regarding them all as straw, he coursed on the field without any anxiety.

Those foremost of car-warriors (on the other hand), with great coolness,

sped at Bhima sharp-pointed arrows by hundreds and thousands. The heroic

and mighty Bhagadatta then, in that battle, hurled at him a dart of

fierce impetuosity furnished with a golden staff. And the Sindhu king, of

strong arms, hurled at him a lance and an axe. And Kripa, O king, hurled

at him a Sataghni, and Salya an arrow. And the other great bowmen each

sped at him five arrows with great force. The son of the Wind-god then

cut off, with a sharp shaft, that lance in twain. And he cut off that axe

also with three shafts, as if it were a sesame stalk. And with five

shafts winged with the feathers of the Kanka bird, he cut that Sataghni

into fragments. That mighty car-warrior then, having cut off the arrow

sped by the ruler of the Madras, forcibly cut off the dart sped by

Bhagadatta in that battle. As regards the other fierce shafts, Bhimasena,

proud of his feats in battle, cut them each into three fragments by means

of his own straight shafts. And he struck each of those great bowmen also

with three shafts. Then Dhananjaya, during the progress of that dreadful

battle, beholding the mighty car-warrior Bhima striking the foe and

battling (against many) with his arrows, came thither on his car. Then

those bulls among men, of thy army, beholding those two high-souled sons

of Pandu together, gave up all hopes of victory. Then Arjuna, desirous of

slaying Bhishma, placing Sikhandin before him, approached Bhima who had

been fighting with those great car-warriors and fell upon those fierce

combatants, numbering ten, of thy army, O Bharata. Then Vibhatsu,

desirous of doing what was agreeable to Bhima, pierced all those

warriors, O king, who had been battling with Bhima. Then king Duryodhana

urged Susarman, for the destruction of both Arjuna and Bhimasena, saying,

'O Susarman, go thou quickly supported by a large force. Slay those two

sons of Pandu, viz., Dhananjaya and Vrikodara.' Hearing these words of

his, the Trigarta king who ruled the country called Prasthala, quickly

rushed in battle upon those two bowmen, viz., Bhima and Dhananjaya, and

surrounded them both by many thousands of cars. Then commenced a fierce

battle between Arjuna and the foe."

SECTION CXV

Sanjaya said, "Arjuna covered with his straight shafts the mighty

car-warrior Salya who was struggling vigorously in battle. And he pierced

Susarman and Kripa with three arrows each. And in that battle the

Atiratha Arjuna, afflicting thy host, struck the ruler of the

Pragjyotishas, and Jayadratha the king of the Sindhus, and Chitrasena,

and Vikarna, and Kritavarman, and Durmarshana, O monarch, and those two

mighty car-warriors, viz., the princes of Avanti, each with three arrows

winged with the feathers of the Kanka and the peacock. Jayadratha,

staying on the car of Chitrasena, pierced Partha (in return), O Bharata,

and then, without loss of time, Bhima also, with his shafts. And Salya,

and that foremost of car-warriors, viz., Kripa, both pierced Jishnu, O

monarch, with diverse arrows capable of penetrating into the very vitals.

Thy sons headed by Chitrasena, O king, each quickly pierced Arjuna and

Bhimasena in that battle, O sire, with five sharp shafts. Those two

foremost of car-warriors however, viz., those sons of Kunti, those bulls

of Bharata's race, began in that battle to afflict the mighty host of the

Trigartas. Susarman (in return) pierced Partha with nine swift arrows,

and uttered a loud shout frightening the vast host (of the Pandavas). And

other heroic car-warriors pierced Bhimasena and Dhananjaya with many

straight-going arrows of keen points and golden wings. Amid these

car-warriors, however, those two bulls of Bharata's race, viz., the two

sons of Kunti, those great car-warriors, looked exceedingly beautiful.

And they seemed to sport amid them like two furious lions amid a herd of

kine. Cutting off in various ways the bows and arrows of many brave

warriors in that battle, those two heroes felled the heads of combatants

by hundreds upon hundreds. Innumerable cars were broken, and steeds by

hundreds were slain, and many elephants, along with their riders, were

laid low on the field in that dreadful battle. And car-warriors and

horsemen and elephant-riders in large numbers, O king, deprived of life

were seen moving in convulsions all over the field. And the earth was

covered with slain elephants and foot-soldiers in large bands, and steeds

deprived of life, and cars broken in diverse ways. And the prowess we

beheld there of Partha was highly wonderful, in as much as holding in

check all those heroes, that mighty warrior caused a great slaughter.

Kripa, and Kritavarman, and Jayadratha, the ruler of the Sindhus, and

Vinda and Anuvinda of Avanti,--these did not forsake the battle. Then

that great bowman Bhima, and that mighty car-warrior Arjuna, began in

that battle to rout the fierce host of the Kauravas. The kings (in that

army) quickly sped at Dhananjaya's car myriads upon myriads and millions

upon millions of arrows furnished with peacock feathers. Partha, however,

checking those arrows by means of his own arrowy showers, began to send

those mighty car-warriors to Yama's abode. The great car-warrior Salya

then, excited with wrath and as if sporting in that battle, struck Partha

in the chest with some straight shafts of broad heads. Partha then,

cutting off by means of five shafts Salya's bow and leathern fence,

pierced the latter deeply in the very vitals with many arrows of keen

points. Taking up another bow capable of bearing a great strain, the

ruler of the Madras then furiously attacked Jishnu with three arrows, O

king, and Vasudeva with five. And he struck Bhimasena in the arms and the

chest with nine arrows. Then Drona, O king, and that mighty car-warrior,

viz., the ruler of the Magadhas, commanded by Duryodhana, both came to

that spot where those two mighty car-warriors, viz., Partha and

Bhimasena, were slaughtering the mighty host of the Kuru king. Jayatsena

(the king of the Magadhas) then, O bull of Bharata's race pierced Bhima,

that wielder of awful weapons in battle, with eight sharp arrows. Bhima,

however, pierced him (in return) with ten arrows, and once more with

five. And with another broad-headed shaft he felled Jayatsena's

charioteer from his niche in the car. The steeds (of his car), no longer

restrained, ran wildly in all directions and thus carried away the ruler

of the Magadhas (from battle) in the sight of all the troops. Meanwhile

Drona, noticing an opening, pierced Bhimasena, O bull of Bharata's race,

with eight keen shafts furnished with heads shaped after the frog's

mouth. Bhima, however, ever delighting in battle, pierced the preceptor,

who was worthy of paternal reverence, with five broad-headed arrows, and

then, O Bharata, with sixty. Arjuna, again piercing Susarman with a large

number of arrows made (wholly) of iron, destroyed his troops like the

tempest destroying mighty masses of clouds. Then Bhishma, and the king

(viz., Duryodhana), and Vrihadvala, the ruler of the Kosalas, excited

with rage, advanced upon Bhimasena and Dhananjaya. At this, the heroic

warriors of the Pandava army, and Dhrishtadyumna the son of Prishata,

rushed in battle against Bhishma who was advancing like Death himself

with wide-open mouth. Sikhandin also, sighting the grandsire of the

Bharatas, was filled with joy and rushed at him, abandoning all fear of

the mighty car-warrior. Then all the Parthas with Yudhishthira at their

head, placing Sikhandin in the van, and uniting with the Srinjayas,

fought with Bhishma in battle. And similarly all the warriors of thy

army, placing Bhishma of regulated vows in their van, fought in battle

with all the Parthas headed by Sikhandin. The battle then that commenced

there between the Kauravas and the sons of Pandu for the sake of

Bhishma's victory or victory over Bhishma, was exceedingly terrible.

Indeed, in that game of battle, played for the sake of victory or the

reverse, Bhishma, O monarch, became the stake on which the victory of thy

army depended. Then Dhrishtadyumna, O king, commanded all the troops,

saying, 'Rush against the son of Ganga. Do not fear, ye best of

car-warriors. Hearing those words of their generalissimo, the army of the

Pandavas quickly advanced against Bhishma, ready to lay down their lives

in that dreadful battle. Bhishma then, that foremost of car-warriors,

received that large host rushing towards him, like the continent

receiving the surging sea."

SECTION CXVI

Dhritarashtra said, "How, O Sanjaya, did Santanu's son Bhishma of mighty

energy fight on the tenth day of battle, with the Pandavas and the

Srinjayas? How also did the Kurus resist the Pandavas in battle? Describe

to me the great battle fought by Bhishma, that ornament of battle."

Sanjaya said, "I will presently describe to thee, O Bharata, how the

Kauravas fought with the Pandavas, and how that battle took place. Day

after day many mighty car-warriors of thy army, excited with wrath, were

despatched to the other world by the diadem-decked (Arjuna) with his

great weapons. The ever-victorious Kuru warrior Bhishma also, agreeably

to his vow, always caused a great carnage among the Partha army. O

chastiser of foes, beholding Bhishma, fighting at the head of the Kurus,

and Arjuna also fighting at the head of the Panchalas, we could not say

truly on which side the victory would declare itself. On the tenth day of

battle, when Bhishma and Arjuna encountered each other, awful was the

carnage that took place. On that day, O scorcher of foes, Santanu's son,

Bhishma, conversant with high and mighty weapons, repeatedly slew

thousands upon thousands of warriors. Many, O Bharata, whose names and

families were not known, but who, endued with great bravery, were

unretreating from battle, were on that day slain by Bhishma. Scorching

the Pandava army for ten days, Bhishma of virtuous soul, gave up all

desire of protecting his life. Wishing his own slaughter presently at the

head of his troops,--No more shall I slay large numbers of foremost of

warriors.--thought thy mighty-armed sire Devavrata. And seeing

Yudhishthira near him, O king, he addressed him, saying, 'O Yudhishthira,

O thou of great wisdom, O thou that art acquainted with every branch of

learning, listen to these righteous and heaven-leading words, O sire,

that I say. O Bharata, I no longer desire to protect, O sire, this body

of mine. I have passed much time in slaying large numbers of men in

battle. If thou wishest to do what is agreeable to me, strive to slay me,

placing Partha with the Panchalas and the Srinjayas at thy van'.

Ascertaining this to be his intention, king Yudhishthira of true sight

proceeded to battle with the Srinjayas (for his support). Then

Dhrishtadyumna, O king, and Pandu's son Yudhishthira, having heard those

words of Bhishma urged their array on. And Yudhishthira said, 'Advance!

Fight! Vanquish Bhishma in battle. Ye all will be protected by that

conqueror of foes, viz., Jishnu of unbaffled aim. And this great bowman,

this generalissimo (of our forces), viz., the son of Prishata, as also

Bhima, will assuredly protect you. Ye Srinjayas, entertain no fear today

of Bhishma in battle. Without doubt, we will vanquish Bhishma today,

placing Sikhandin in our van'. Having, on the tenth day of battle, made

such a vow, the Pandavas, resolved to (conquer or) go to heaven,

advanced, blinded by rage, with Sikhandin and Dhananjaya the son of Pandu

to the fore. And they made the most vigorous efforts for the overthrow of

Bhishma. Then diverse kings, of great might, urged by thy son, and

accompanied by Drona and his son and a large force, and the mighty

Dussasana at the head of all his uterine brothers, proceeded towards

Bhishma staying in the midst of that battle. Then those brave warriors of

thy army, placing Bhishma of high vows in their van, battled with the

Parthas headed by Sikhandin. Supported by the Chedis and the Panchalas,

the ape-bannered Arjuna, placing Sikhandin ahead, proceeded towards

Bhishma, the son of Santanu. And the grandson of Sini battled with

Drona's son, and Dhrishtaketu with the descendant of Puru, and Yudhamanyu

with thy son Duryodhana at the head of his followers. And Virata, at the

head of his forces, encountered Jayadratha supported by his own troops.

And Vardhakshatra's heir, O chastiser of foes, encountered thy son

Chitrasena armed with excellent bow and arrows.[479] And Yudhishthira

proceeded against the mighty bowman Salya at the head of his troops. And

Bhimasena, well-protected, proceeded against the elephant-division (of

the Kaurava army). And Dhrishtadyumna, the prince of Panchala, excited

with fury and accompanied by his brothers, proceeded against Drona, that

foremost of all wielders of weapons, invincible, and irresistible. That

chastiser of foes, viz., prince Vrihadvala, bearing on his standard the

device of the lion, proceeded against Subhadra's son whose standard bore

the device of the Karnikara flower. Thy sons, accompanied by many kings,

proceeded against Sikhandin and Dhananjaya the son of Pritha, from desire

of slaughtering both of them. When the combatants of both armies rushed

against each other with awful prowess, the earth shook (under their

tread). Beholding Santanu's son in battle, the divisions of thy army and

of the foe, O Bharata, became mingled with one another. Tremendous was

the din, O Bharata, that arose there of those warriors burning with rage

and rushing against each other. And it was heard on all sides, O king.

With the blare of conchs and the leonine shouts of the soldiers, the

uproar became awful. The splendour, equal to that of either the Sun or

the Moon, of bracelets and diadems of all the heroic kings, became

dimmed. And the dust that rose looked like a cloud, the flash of bright

weapons constituting its lightning. And the twang of bows, the whiz of

arrows, the blare of conchs, the loud beat of drums, and the rattle of

cars, of both the armies, constituted the fierce roar of those clouds.

And the welkin, over the field of battle, in consequence of the bearded

darts, the javelins, the swords and showers of arrows of both armies, was

darkened. And car-warriors, and horsemen felled horsemen, in that

dreadful battle. And elephants killed elephants, and foot-soldiers slew

foot-soldiers. And the battle that took place there for Bhishma's sake,

between the Kurus and the Pandavas, O tiger among men, was fierce in the

extreme, like that between two hawks for a piece of flesh. Engaged in

battle, that encounter between those combatants desirous of slaughtering

and vanquishing one another, was extremely dreadful."

SECTION CXVII

Sanjaya said, "Abhimanyu, O king, displaying his prowess for the sake of

Bhishma, fought with thy son who was supported by a large force. Then

Duryodhana, excited with wrath, struck Abhimanyu in the chest with rune

straight arrows, and once more with three. Then in that battle, Arjuna's

son, inflamed with wrath, hurled at Duryodhana's car a terrible dart

resembling the rod of Death himself. Thy son, however, that mighty

car-warrior, O king, with a broad-headed arrow of great sharpness, cut

off in twain that dart of terrible force coursing towards him with great

speed. Beholding that dart of his drop down on the earth, Arjuna's

wrathful son pierced Duryodhana with three shafts in his arms and chest.

And once more, O Chief of the Bharatas, that mighty car-warrior of

Bharata's race struck the Kuru king with ten fierce shafts in the centre

of his chest. And the battle, O Bharata, that took place between those

two heroes, viz., Subhadra's son, and that bull of Kuru's race, the

former fighting for compassing Bhishma's death and the latter for

Arjuna's defeat, was fierce and interesting to behold, and gratifying to

the senses, and was applauded by all the kings. That bull among Brahmanas

and chastiser of foes, viz., the son of Drona, excited with wrath in that

battle, forcibly struck Satyaki in the chest with fierce arrow. The

grandson of Sini also, that hero of immeasurable soul, struck the

preceptor's son in every vital limbs with nine shafts winged with the

feathers of the Kanka bird. Aswatthaman then, in that battle, struck

Satyaki (in return) with nine shafts, and once more, quickly, with

thirty, in his arms and chest. Then that great bowman Of the Satwata

race, possessed of great fame, deeply pierced by Drona's son, pierced the

latter (in return) with arrows. The mighty car-warrior Paurava, covering

Dhrishtaketu in that battle with his shafts, mangled that great bowman

exceedingly. The mighty car-warrior Dhrishtaketu, endued with great

strength, quickly pierced the former with thirty arrows. Then the mighty

car-warrior Paurava cut off Dhrishtaketu's bow, and uttering a loud

shout, pierced him with whetted shafts. Dhrishtaketu then taking up

another bow, pierced Paurava, O king, with three and seventy shafts of

great sharpness. Those two great bowmen and mighty car-warriors, both of

gigantic stature, pierced each other with showers of arrows. Each

succeeded in cutting off the other's bow, and each slew the other's

steeds. And both of them, thus deprived of their cars, then encountered

each other in a battle with swords. And each took up a beautiful shield

made of bull's hide and docked with a hundred moons and graced with a

hundred stars. And each of them also took up a polished sword of

brilliant lustre. And thus equipt, they rushed, O king at each other,

like two lions in the deep forest, both seeking the companionship of the

same lioness in her season. They wheeled in beautiful circles, advanced

and retreated, and displayed other movements, seeking to strike each

other. Then Paurava, excited with wrath, addressed Dhrishtaketu,

saying--Wait, Wait,--and struck him on the frontal bone with that large

scimitar of his. The king of the Chedis also, in that battle, struck

Paurava, that bull among men, on his shoulder-joint, with his large

scimitar of sharp edge. Those two repressors of foes thus encountering

each other in dreadful battle and thus striking each other, O king, both

fell down on the field. Then thy son Jayatsena, taking Paurava up on his

car, removed him from the field of battle on that vehicle. And as regards

Dhrishtaketu, the valiant and heroic Sahadeva, the son of Madri,

possessed of great prowess, bore him away from the field.

"Chitrasena, having pierced Susarman with many arrows made wholly of

iron, once more pierced him with sixty arrows and once more with nine.

Susarman, however, excited with wrath in battle, pierced thy son, O king,

with hundreds of arrows. Chitrasena then, O monarch, excited with rage,

pierced his adversary with thirty straight shafts. Susarman, however,

pierced Chitrasena again in return.[480]

"In that battle for the destruction of Bhishma, Subhadra's son, enhancing

his fame and honour, fought with prince Vrihadvala, putting forth his

prowess for aiding (his sire) Partha and then proceeded towards Bhishma's

front. The ruler of the Kosalas, having pierced the son of Arjuna with

five shafts made of iron, once more pierced him with twenty straight

shafts. Then the son of Subhadra pierced the ruler of Kosalas with eight

shafts made wholly of iron. He succeeded not, however, in making the

ruler of the Kosalas to tremble, and, therefore, he once more pierced him

with many arrows. And Phalguni's son then cut off Vrihadvala's bow, and

struck him again with thirty arrows winged with feathers of the Kanka

bird. Prince Vrihadvala then, taking up another bow, angrily pierced the

son of Phalguni in that battle with many arrows. Verily, O scorcher of

foes, the battle, for Bhishma's sake, that took place between them, both

excited with rage and both conversant with every mode of fight, was like

the encounter of Vali and Vasava in days of old on the occasion of the

battle between the gods and the Asuras.

"Bhimasena, fighting against the elephant-division, looked highly

resplendent like Sakra armed with the thunder after splitting large

mountains.[481] Indeed, elephants, huge as hills, slaughtered by

Bhimasena in battle, fell down in numbers on the field, filling the earth

with their shrieks. Resembling massive heaps of antimony, and of

mountain-like proportions, those elephants with frontal globes split

open, lying prostrate on the earth, seemed like mountains strewn over the

earth's surface. The mighty bowman Yudhishthira, protected by a large

force, afflicted the ruler of the Madras, encountering him in that

dreadful battle. The ruler of the Madras, in return, displaying his

prowess for the sake of Bhishma, afflicted the son of Dharma, that mighty

car-warrior, in battle. The king of Sindhus, having pierced Virata with

nine straight arrows of keen points, once more struck him with thirty.

Virata, however, O king, that commander of a large division, struck

Jayadratha in the centre of his chest with thirty shafts of keen points.

The ruler of the Matsyas and the ruler of the Sindhus, both armed with

beautiful bows and beautiful scimitars, both decked with handsome coats

of mail and weapons and standards, and both of beautiful forms looked

resplendent in that battle.

"Drona, encountering Dhrishtadyumna the prince of the Panchalas in

dreadful battle, fought fiercely with his straight shafts. Then Drona, O

king, having cut off the large bow of Prishata's son, pierced him deeply

with fifty arrows. Then that slayer of hostile heroes, viz., the son of

Prishata, taking up another bow, sped at Drona who was contending with

him, many arrows. The mighty car-warrior Drona however, cut off all those

arrows, striking them with his own. And then Drona sped at Drupada's son

five fierce shafts. Then that slayer of hostile heroes, viz., the son of

Prishata, excited with rage, hurled at Drona in that battle a mace

resembling the rod of Death himself. Drona however, with fifty arrows

checked that mace decked with gold as it coursed impetuously towards him.

Thereupon that mace, cut into fragments, O king, by those shafts shot

from Drona's bow, fell down on the earth. Then that scorcher of foes,

viz., the son of Prishata, beholding his mace baffled, hurled at Drona an

excellent dart made wholly of iron. Drona, however, O Bharata, cut that

dart with nine shafts in that battle and then afflicted that great

bowman, viz., the son of Prishata. Thus took place, O king, that fierce

and awful battle between Drona and the son of Prishata, for the sake of

Bhishma.

"Arjuna, getting at the son of Ganga, afflicted him with many arrows of

keen points, and rushed at him like an infuriate elephant in the forest

upon another. King Bhagadatta, however, of great prowess then rushed at

Arjuna, and checked his course in battle with showers of arrows. Arjuna

then, in that dreadful battle, pierced Bhagadatta's elephant coming

towards him, with many polished arrows of iron, that were all bright as

silver and furnished with keen points. The son of Kunti, meanwhile, O

king, urged Sikhandin, saying,--Proceed, proceed, towards Bhishma, and

slay him!--Then, O elder brother of Pandu, the ruler of Pragjyotishas,

abandoning that son of Pandu, quickly proceeded, O king, against the car

of Drupada. Then Arjuna, O monarch, speedily proceeded towards Bhishma,

placing Sikhandin ahead. And then there took place a fierce battle, for

all the brave combatants of thy army rushed with great vigour against

Arjuna, uttering loud shouts. And all this seemed extremely wonderful.

Like the wind dispersing in the summer masses of clouds in the welkin,

Arjuna dispersed, O king, all those diverse divisions of thy sons.

Sikhandin, however, without any anxiety, coming up at the grandsire of

the Bharatas, quickly pierced him with great many arrows. As regards

Bhishma, his car was then his fire-chamber. His bow was the flame of that

fire. And swords I and darts and maces constituted the fuel of that fire.

And the showers of arrows he shot were the blazing sparks of that fire

with which he was then consuming Kshatriyas in that battle. As a raging

conflagration with constant supply of fuel, wandereth amid masses of dry

grass when aided by the wind, so did Bhishma blaze up with his flames,

scattering his celestial weapons. And the Kuru hero slew the Somakas that

followed Partha in that battle. Indeed that mighty car-warrior checked

also the other forces of Arjuna, by means of his straight and whetted

shafts furnished with wings of gold. Filling in that dreadful battle all

the points of the compass, cardinal and subsidiary, with his leonine

shouts, Bhishma felled many car-warriors, O king, (from their cars) and

many steeds along with their riders. And he caused large bodies of cars

to look like forests of palmyras shorn of their leafy heads. That

foremost of all wielders of weapons, in that battle, deprived cars and

steeds and elephants, of their riders. Hearing the twang of his bow and

the slap of his palms, both resembling the roll of the thunder, the

troops, O king, trembled all over the field. The shafts, O chief of men,

of thy sire were never bootless as they fell. Indeed, shot from Bhishma's

bow they never fell only touching the bodies of the foe (but pierced them

through in every case). We saw crowds of cars, O king, deprived of

riders, but unto which were yoked fleet steeds, dragged on all sides with

the speed of the wind. Full fourteen thousand great car-warriors of noble

parentage, prepared to lay down their lives, unretreating and brave, and

possessed of standards decked with gold, belonging to the Chedis, the

Kasis, and the Karushas, approaching Bhishma, that hero who resembled the

Destroyer himself with wide-open mouth, were despatched to the other

world, with their steeds, cars and elephants. There was not, O king, a

single great car-warrior among the Somakas, who, having approached

Bhishma in that battle, returned with life from that engagement.

Beholding Bhishma's prowess, people regarded all those warriors (who

approached him) as already despatched to the abode of the king of the

Dead. Indeed, no car-warrior ventured to approach Bhishma in battle,

except the heroic Arjuna having white steeds (yoked unto his car) and

owning Krishna for his charioteer, and Sikhandin, the prince of Panchala,

of immeasurable energy."

SECTION CXVIII

Sanjaya said,--Sikhandin, O bull among men, approaching Bhishma in

battle, struck him in the centre of the chest with ten broad-headed

arrows The son of Ganga, however, O Bharata, only looked at Sikhandin

with wrath and as if consuming the Panchala prince with that look.

Remembering his femininity, O king, Bhishma, in the very sight of all,

struck him not. Sikhandin, however, understood it not. Then Arjuna, O

monarch, addressed Sikhandin, saying,--'Rush quickly and slay the

grandsire. What needst thou say, O hero? Slay the mighty car-warrior

Bhishma. I do not see any other warrior in Yudhishthira's army who is

competent to fight with Bhishma in battle, save thee, O tiger among men.

I say this truly.' Thus addressed by Partha, Sikhandin, O bull of

Bharata's race, quickly covered the grandsire with diverse kinds of

weapons. Disregarding those shafts, thy sire Devavrata began, with his

shafts, to check the angry Arjuna only in that battle. And that mighty

car-warrior, O sire, began also to despatch, with his shafts of keen

points, the whole army of the Pandavas to the other world. The Pandavas

also, O king, after the same manner, supported by their vast host, began

to overwhelm Bhishma like the clouds covering the maker of day. O bull of

Bharata's race, surrounded on all sides, that Bharata hero consumed many

brave warriors in that battle like a raging conflagration in the forest

(consuming numberless trees). The prowess that we then beheld there of

thy son (Dussasana) was wonderful, inasmuch as he battled with Partha and

protected the grandsire at the same time. With that feat of thy son

Dussasana, that illustrious bowman, all the people there were highly

gratified. Alone he battled with all the Pandavas having Arjuna amongst

them; and he fought with such vigour that the Pandavas were unable to

resist him. Many car-warriors were in that battle deprived of their cars

by Dussasana. And many mighty bowmen on horseback and many

mighty-warriors, elephants, pierced with Dussasana's keen shafts, fell

down on the earth. And many elephants, afflicted with his shafts, ran

away in all directions. As a fire fiercely blazeth forth with bright

flames when fed with fuel, so did thy son blaze forth, consuming the

Pandava host. And no car-warrior, O Bharata, of the Pandava host ventured

to vanquish or even proceed against that warrior of gigantic proportions,

save Indra's son (Arjuna) owning white steeds and having Krishna for his

charioteer. Then Arjuna also called Vijaya, vanquishing Dussasana in

battle, O king, in the very sight of all the troops, proceeded against

Bhishma. Though vanquished, thy son, however, relying upon the might of

Bhishma's arms, repeatedly comforted his own side and battled with the

Pandavas with great fierceness. Arjuna, O king, fighting with his foes in

that battle, looked exceedingly resplendent.[482] Then Sikhandin, in that

battle, O king, pierced the grandsire with many arrows whose touch

resembled that of the bolts of heaven and which were as fatal as the

poison of the snake. These arrows, however, O monarch, caused thy sire

little pain, for the son of Ganga received them laughingly. Indeed, as a

person afflicted with heat cheerfully receives torrents of rain, even so

did the son of Ganga received those arrows of Sikhandin. And the

Kshatriyas there, O king, beheld Bhishma in that great battle as a being

of fierce visage who was incessantly consuming the troops of the

high-souled Pandavas.

"Then thy son (Duryodhana), addressing all his warriors, said unto them,

'Rush ye against Phalguni from all sides. Bhishma, acquainted with the

duties of a commander, will protect you'. Thus addressed, the Kaurava

troops casting off all fear, fought with the Pandavas. (And once more,

Duryodhana said unto them). 'With his tall standard bearing the device of

the golden palmyra, Bhishma stayeth, protecting the honour and the armour

of all the Dhartarashtra warriors. The very gods, striving vigorously,

cannot vanquish the illustrious and mighty Bhishma. What need be said,

therefore, of the Parthas who are mortals? Therefore, ye warriors, fly

not away from the field, getting Phalguni for a foe. I myself, striving

vigorously, will today fight with the Pandavas.. uniting with all of you,

ye lords of earth, exerting yourselves actively.' Hearing these words, O

monarch, of thy son with bow in hand, many mighty combatants, excited

with rage, belonging to the Videhas, the Kalingas, and the diverse tribes

of the Daserkas, fell upon Phalguni. And many combatants also, belonging

to the Nishadas, the Sauviras, the Valhikas, the Daradas, the Westerners,

the Northerners, the Malavas, the Abhighatas, the Surasenas, the Sivis,

the Vasatis, the Salwas, the Sakas, the Trigartas, the Amvashthas, and

the Kekayas, similarly fell upon Partha, like flights of insects upon a

fire. The mighty Dhananjaya, otherwise called Vibhatsu, then, O monarch,

calling to mind diverse celestial weapons and aiming them at those great

car-warriors at the heads of their respective divisions,[483] quickly

consumed them all, by means of those weapons of great force, like fire

consuming a flight of insects. And while that firm bowman was (by means

of his celestial weapons) creating thousands upon thousands of arrows,

his Gandiva looked highly resplendent in the welkin. Then those

Kshatriyas, O monarch, afflicted with those arrows with their tall

standards torn and overthrown, could not even together, approach the

ape-bannered (Partha). Car-warriors fell down with their standards, and

horsemen with their horses, and elephant-riders with their elephants,

attacked by Kiritin with his shafts. And the earth was soon covered all

on all sides with the retreating troops of those kings, routed in

consequence of the shafts shot from Arjuna's arms. Partha then, O

monarch, having routed the Kaurava army, sped many arrows at Dussasana.

Those arrows with iron heads, piercing thy son Dussasana through, all

entered the earth like snakes through ant-hills. Arjuna then slew

Dussasana's steeds and then felled his charioteer. And the lord Arjuna,

with twenty shafts, deprived Vivingsati of his car, and struck him five

straight shafts. And piercing Kripa and Vikarna and Salya with many

arrows made wholly of iron, Kunti's son owning white steeds deprived all

of them of their cars. Thus deprived of their cars and vanquished in

battle by Savyasachin, Kripa and Salya, O sire, and Dussasana, and

Vikarna and Vivingsati, all fled away. Having vanquished those mighty

car-warriors, O chief of the Bharatas, in the forenoon, Partha blazed up

in that battle like a smokeless conflagration. Scattering his shafts all

around like the Sun shedding rays of light, Partha felled many other

kings, O monarch. Making those mighty car-warriors turn their backs upon

the field by means of his arrowy showers, Arjuna caused a large river of

bloody current to flow in that battle between the hosts of the Kurus and

the Pandavas, O Bharata. Large numbers of elephants and steeds and

car-warriors were slain by car-warriors. And many were the car-warriors

slain by elephants, and many also were the steeds slain by foot-soldiers.

And the bodies of many elephant-riders and horsemen and car-warriors, cut

off in the middle, as also their heads, fell down on every part of the

field. And the field of battle, O king, was strewn with (slain)

princes,--mighty car-warriors,--falling or fallen, decked with ear-rings

and bracelets. And it was also strewn with the bodies of many warriors

cut off by car-wheels, or trodden down by elephants. And foot-soldiers

ran away, and horsemen also with their horses. And many elephants and

car-warriors fell down on all sides. And many cars, with wheels and yokes

and standards broken, lay scattered all about on the field. And the field

of battle, dyed with the gore of large numbers of elephants, steeds, and

car-warriors, looked beautiful like a red cloud, in the autumnal sky.

Dogs, and crows, and vultures, and wolves, and jackals, and many other

frightful beasts and birds, set up loud howls, at the sight of the food

that lay before them. Diverse kinds of winds blew along all directions.

And Rakshasas and evil spirits were seen there, uttering loud roars. And

strings, embroidered with gold, and costly banners, were seen to wave,

moved by the wind. And thousands of umbrellas and great cars with

standards attached to them, were seen lying scattered about on the field.

Then Bhishma, O king, invoking a celestial weapon, rushed at the son of

Kunti, in the very sight of all the bowmen. Thereupon Sikhandin, clad in

mail, rushed at Bhishma who was dashing towards Arjuna. At this, Bhishma

withdrew that weapon resembling fire (in effulgence and energy).

Meanwhile Kunti's son owning white steeds slaughtered thy troops,

confounding the grandsire.[484]"

SECTION CXIX

Sanjaya said, "When the combatants of both armies, strong in number, were

thus disposed in battle array, all those unretreating heroes, O Bharata,

set their heart upon the region of Brahma.[485] In course of the general

engagement that followed, the same class of combatants did not fight with

the same class of combatants. Car-warriors fought not with car-warriors,

or foot-soldiers with foot-soldiers, or horsemen with horsemen, or

elephant-warriors with elephant-warriors. On the other hand, O monarch,

the combatants fought with one another like mad men. Great and dreadful

was the calamity that overtook both the armies. In that fierce slaughter

when elephants and men spread themselves on the field, all distinctions

between them ceased, for they fought indiscriminately.

"Then Salya and Kripa, and Chitrasena, O Bharata, and Dussasana, and

Vikarna, those heroes mounted on their bright cars, caused the Pandava

host to tremble. Slaughtered in battle by those high-souled warriors, the

Pandava army began to reel in diverse ways, O king, like a boat on the

waters tossed by the wind. As the wintry cold cuts kine to the quick, so

did Bhishma cut the sons of Pandu to the quick. As regards thy army also,

many elephants, looking like newly-risen clouds, were felled by the

illustrious Partha. And many foremost of warriors too were seen to be

crushed by that hero. And struck with arrows and long shafts in

thousands, many huge elephants fell down, uttering frightful shrieks of

pain. And the field of battle looked beautiful, strewn with the bodies,

still decked with ornaments of high-souled warriors deprived of life and

with heads still decked with ear-rings. And in that battle, O king, which

was destructive of great heroes, when Bhishma and Dhananjaya the son of

Pandu put forth their prowess, thy sons, O monarch, beholding the

grandsire exert himself vigorously, approached him, with all their troops

placed ahead. Desirous of laying down their lives in battle and making

heaven itself their goal, they approached the Pandavas in that battle,

which was fraught with great carnage. The brave Pandavas also, O king,

bearing in mind the many injuries of diverse kinds inflicted upon them

before by thee and thy son, O monarch, and casting off all fear, and

eager to win the highest heavens, cheerfully fought with thy son and the

other warriors of thy army.

"Then the generalissimo of the Pandava army, viz., the mighty car-warrior

Dhrishtadyumna, addressing his soldiers, said, 'Ye Somakas, accompanied

by the Srinjayas, rush ye at Ganga's son.' Hearing those words of their

commander the Somakas and the Srinjayas, though afflicted with showers of

arrows, rushed at the son of Ganga. Thus attacked, O king, thy sire

Bhishma, influenced by wrath, began to fight with the Srinjayas. In days

of old, O sire, the intelligent Rama had imparted to Bhishma of glorious

achievements that instruction in weapons which was so destructive of

hostile ranks. Relying on that instruction and causing a great havoc

among the troops of the foe, that slayer of hostile heroes, viz., the old

Kuru grandsire Bhishma, day after day, slew ten thousand warriors of the

Ratha. On the tenth day, however, O bull of Bharata's race, Bhishma,

single-handed, slew ten thousand elephants. And then he slew seven great

car-warriors among the Matsyas and the Panchalas. In addition to all

this, in that dreadful battle five thousand foot-soldiers, and one

thousand tuskers, and ten thousand steeds, were also slain by thy sire, O

king, through skill acquired by education. Then having thinned the ranks

of all the kings, he slew Satanika, the dear brother of Virata. And the

valiant Bhishma, having slain Satanika in battle, felled, O king, full

one thousand Kshatriyas with his broad-headed shafts. Besides these, all

the Kshatriyas of the Pandava army who followed Dhananjaya, as soon as

they approached Bhishma, had to go to Yama's abode. Covering the Pandava

host from every side with showers of arrows, Bhishma stayed in battle at

the head of the Kaurava army. Achieving the most glorious feats on the

tenth day, as he stayed between the two armies, bow in hand, none of the

kings, O monarch, could even look at him, for he then resembled the hot

mid-day Sun in the summer sky. As Sakra scorched the Daitya host in

battle, even so, O Bharata, did Bhishma scorch the Pandava host.

Beholding him thus put forth his prowess, the slayer of Madhu, viz., the

son of Devaki, cheerfully addressing Dhananjaya, said, 'There, Bhishma,

the son of Santanu, stayeth between the two armies. Slaying him by

putting forth thy might, thou mayst win victory. There, at that spot,

whence he breaketh our ranks, check him, putting forth thy strength. O

lord, none else, save thee, ventureth to bear the arrows of Bhishma. Thus

urged, the ape-bannered Arjuna at that moment made Bhishma with his car,

steeds, and standard, invisible by means of his arrows. That bull,

however, among the foremost of Kurus, by means of his own arrowy showers,

pierced those showers of shafts shot by the son of Pandu. Then the king

of the Panchalas the valiant Dhrishtaketu, Bhimasena the son of Pandu,

Dhrishtadyumna of Prishata's race, the twins (Nakula and Sahadeva),

Chekitana, and the five Kaikaya brothers, and the mighty-armed Satyaki

and Subhadra's son, and Ghatotkacha, and the (five) sons of Draupadi, and

Sikhandin, and the valiant Kuntibhoja, and Susarman, and Virata, these

and many other powerful warriors of the Pandava army, afflicted by the

shafts of Bhishma, seemed to sink in an ocean of grief, Phalguni,

however, rescued them all. Then Sikhandin, taking up a mighty weapon and

protected by Kiritin, rushed impetuously towards Bhishma alone. The

unvanquished Vibhatsu then, knowing what should be done after what, slew

all those that followed Bhishma, and then himself rushed at him. And

Satyaki, and Chekitana, and Dhristadyumna of Prishata's race, and Virata,

and Drupada, and the twin sons of Madri by Pandu, all protected by that

firm bowman (viz., Arjuna) rushed against Bhishma alone in that battle.

And Abhimanyu, and the five sons of Draupadi also, with mighty weapons

upraised, rushed against Bhishma in battle. All those firm bowmen,

unretreating from battle, pierced Bhishma in diverse parts of his body

with well-aimed shafts. Disregarding all those shafts, large in number,

shot by those foremost of princes belonging to the Pandava host, Bhishma

of undepressed soul penetrated into the Pandava ranks. And the grandsire

baffled all those arrows, as if sporting the while. Frequently looking at

Sikhandin the prince of the Panchalas with a laugh, he aimed not a single

arrow at him, recollecting his femininity. On the other hand, he slew

seven great car-warriors belonging to Drupada's division. Then confused

cries of woe soon arose amongst the Matsyas, the Panchalas, and the

Chedis, who were together rushing at that single hero. With large numbers

of foot-soldiers and steeds and cars, and with showers of arrows, O

scorcher of foes, they overwhelmed that single warrior, viz., Bhishma the

son of Bhagirathi, that scorcher of foes, like the clouds overwhelming

the maker of day. Then in that battle between him and them, which

resembled the battle between the gods and the Asuras in days of old, the

diadem-decked (Arjuna), placing Sikhandin before him, pierced Bhishma

(repeatedly).'

SECTION CXX

Sanjaya said, "Thus all the Pandavas, placing Sikhandin before them

pierced Bhishma in that battle repeatedly surrounding him on all sides.

And all the Srinjayas, uniting together, struck him with dreadful

Sataghnis, and spiked maces, and battle-axes, and mallets, and short

thick clubs, and bearded darts, and other missiles, and arrows furnished

with golden wing, and darts and lances and kampanas; and with long

shafts, and arrows furnished with heads shaped like the calf-tooth, and

rockets. Thus afflicted by many, his coat of mail was pierced everywhere.

But though pierced in every vital part, Bhishma felt no pain. On the

other hand, he then seemed to his enemies to resemble in appearance the

(all-destructive) fire that rises at the end of Yuga. His bow and arrows

constituted the blazing flames (of that fire). The flight of his weapons

constituted its (friendly) breeze. The rattle of his car-wheels

constituted its heat and mighty weapons constituted its splendour. His

beautiful bow formed its fierce tongue, and the bodies of heroic

warriors, its profuse fuel. And Bhishma was seen to roll through the

midst of crowds of cars belonging to those kings, or to come out (of the

press) at times, or course once more through their midst. Then,

disregarding the king of the Panchalas and Dhrishtaketu, he penetrated, O

monarch, into the midst of the Pandava army. He then pierced the six

Pandava warriors, viz., Satyaki, and Bhima, and Dhananjaya the son of

Pandu, and Drupada, and Virata, and Dhrishtadyumna of Prishata's race,

with many excellent arrows of great sharpness and dreadful whizz and

exceeding impetuosity, and capable of piercing through every kind of

armour. Those mighty car-warriors, however, checking those keen shafts,

afflicted Bhishma with great force, each of them striking him with ten

shafts. Those mighty shafts, whetted on stone and furnished with golden

wings, which the great car-warrior Sikhandin shot, quickly penetrated

into Bhishma's body. Then the diadem-decked (Arjuna), excited with wrath,

and placing Sikhandin ahead rushed at Bhishma and cut off the latter's

bow. Thereupon mighty car-warriors, seven in number, viz., Drona and

Kritavarman, and Jayadratha the ruler of the Sindhus, and Bhurisravas,

and Sala, and Salya, and Bhagadatta could not brook that act of Arjuna.

Inflamed with rage, they rushed at him. Indeed, those mighty

car-warriors, invoking into existence celestial weapons, fell with great

wrath upon that son of Pandu, and covered him with their arrows. And as

they rushed towards Phalguni's car, the noise made by them was heard to

resemble that made by the ocean itself when it swelleth in rage at the

end of the Yuga, Kill, Bring up (our forces), Take, Pierce, Cut off, this

was the furious uproar heard about Phalguni's car. Hearing that furious

uproar, the mighty car-warriors of the Pandava army rushed forward, O

bull of Bharata's race, for protecting Arjuna. They were Satyaki, and

Bhimasena, and Dhrishtadyumna of Prishata's race, and both Virata and

Drupada, and the Rakshasa Ghatotkacha, and the wrathful Abhimanyu. These

seven, inflamed with rage, and armed with excellent bows, rushed with

great speed. And the battle that took place between these and the Kaurava

warriors was fierce, making the hair stand on end, and resembling O chief

of the Bharatas, the battle of the gods with the Danavas. Sikhandin,

however, that foremost of car-warriors, protected in the battle by the

diadem-decked (Arjuna), pierced Bhishma, in that encounter, with ten

shafts after the latter's bow had been cut off. And he struck Bhishma's

charioteer with other shafts, and cut off the latter's standard with one

shaft. Then the son of Ganga took up another bow that was tougher. That

even was cut off by Phalguni with three sharp shafts. Indeed, that

chastiser of foes, viz., Arjuna, who was capable of drawing the bow with

even his left hand, excited with rage, one after another, cut off all the

bows that Bhishma took up. Then Bhishma, whose bows were thus cut off,

excited with rage, and licking the corners of his mouth, took up a dart

that was capable of riving a hill. In rage he hurled it at Phalguni's

car. Beholding its course towards him like the blazing bolt of heaven,

the delighter of the Pandavas fixed five sharp broad-headed arrows (on

his bow-string). And with those five arrows, O chief of the Bharatas, the

angry Arjuna cut off into five fragments that dart hurled from Bhishma's

arms. Thus cut off by the angry Arjuna, that dart then fell down like a

flash of lightning separated from a mass of clouds. Beholding his dart

cut off, Bhishma became filled with rage. That hero, that subjugator of

hostile cities, then began to reflect. And he said unto himself, 'With

only a single bow I could slay all the Pandavas, if the mighty Vishnu

himself had not been their protector. For two reasons, however, I will

not fight with the Pandavas, viz., their unslayableness, and the

femininity of Sikhandin. Formerly, when my sire wedded Kali, he pleased

(with me) gave me two boons, viz., that I should be incapable of being

slain in battle, and that my death should depend on my own choice. I

should, however, now wish my own death, this being the proper hour.'

Ascertaining this to be the resolve of Bhishma of immeasurable energy,

the Rishis and the Vasus stationed in the firmament, said, 'That which

hath been resolved by thee is approved by us also, O son! Act according

to thy resolution, O king. Withdraw thy heart from battle.' On the

conclusion, of those words, fragrant and auspicious breeze charged with

particles of water, began to blow along a natural direction.[486] And

celestial cymbals of loud sounds began to beat. And a flowery shower fell

upon Bhishma, O sire. The words spoken by the Rishis and the Vasus,

however, O king, were not heard by any one save Bhishma himself. I also

heard them, through the power conferred on me by the Muni. Great was the

grief, O monarch, that filled the hearts of the celestials at the thought

of Bhishma, that favourite of all the worlds, falling down from his car.

Having listened to these words of the celestials, Santanu's son Bhishma

of great ascetic merit rushed out at Vibhatsu, even though he was then

being pierced with sharp arrows capable of penetrating through every

armour. Then Sikhandin, O king, excited with rage, struck the grandsire

of the Bharatas in the chest with nine sharp arrows. The Kuru grandsire

Bhishma, however, though struck by him in battle, thus, trembled not, O

monarch, but remained unmoved like a mountain during an earthquake. Then

Vibhatsu, drawing his bow Gandiva with a laugh, pierced the son of Ganga

with five and twenty arrows. And once more, Dhananjaya, with great speed

and excited with wrath struck him in every vital part with hundreds of

arrows. Thus pierced by others, also with thousands of arrows, the mighty

car-warrior Bhishma pierced those others in return with great speed. And

as regards the arrows shot by those warriors, Bhishma, possessed of

prowess in battle that was incapable of being baffled, equally checked

them all with his own straight arrows. Those arrows, however, endued with

wings of gold and whetted on stone, which the mighty car-warrior

Sikhandin shot in that battle, scarcely caused Bhishma any pain. Then the

diadem-decked (Arjuna), excited with rage and placing Sikhandin to the

fore, approached Bhishma (nearer) and once more cut off his bow. And then

piercing Bhishma with ten arrows, he cut off the latter's standard with

one. And striking Bhishma's chariot with ten arrows, Arjuna caused him to

tremble. The son of Ganga then took up another bow that was stronger.

Within, however, the twinkling of an eye, as soon, in fact, as it was

taken up, Arjuna cut that bow also into three fragments with three

broad-headed shafts. And thus the son of Pandu cut off in that battle

even all the bows of Bhishma. After that, Bhishma the son of Santanu, no

longer desired to battle with Arjuna. The latter, however, then pierced

him with five and twenty arrows. That great bowman, thus pierced greatly,

then addressed Dussasana, and skid, 'Behold, Partha, that great

car-warrior of the Pandavas, excited with wrath in battle, pierceth me

alone with many thousands of arrows. He is incapable of being vanquished

in battle by the wielder of the thunder-bolt himself. As regards myself

also, O hero, the very gods, Danavas and Rakshasas united together, are

incapable of vanquishing me. What I shall say then of mighty car-warriors

among men?' While Bhishma was thus speaking to Dussasana, Phalguni with

sharp shafts, and placing Sikhandin to the fore, pierced Bhishma in that

battle. Then Bhishma, deeply and excessively pierced by the wielder of

Gandiva with keen-pointed shafts, once more addressed Dussasana with a

smile and said, 'These arrows coursing towards me in one continuous line,

whose touch resembleth that of heaven's bolt, have been shot by Arjuna.

These are not Sikhandin's. Cutting me to the quick, piercing through even

my hard coat of mail, and striking me with the force of mushalas, these

arrows are not Sikhandin's. Of touch as hard as that of the Brahmana's

rod (of chastisement),[487] and of impetus unbearable as that of the

thunder-bolt, these arrows are afflicting my vital forces. These are not

Sikhandin's. Of the touch of maces and spiked bludgeons, those arrows are

destroying my vital forces like messengers of Death commissioned (by the

grim king himself). These are not Sikhandin's. Like angry snakes of

virulent poison, projecting their tongues out, these are penetrating into

my vitals. These are not Sikhandin's--these that cut me to the quick like

the cold of winter cutting kine to the quick. Save the heroic wielder of

Gandiva, viz., the ape-bannered Jishnu, even all other kings united

together cannot cause me pain. Saying these words, Bhishma, the valiant

son of Santanu, as if for the object of consuming the Pandavas, hurled a

dart at Partha. Partha, however, caused that dart to drop down, cutting

it into three fragments with three shafts, in the very sight, O Bharata,

of all the Kuru heroes of thy army. Desirous of obtaining either death or

victory, the son of Ganga then took up a sword and a shield decked with

gold. Before, however, he could come down from his car, Arjuna cut off by

means of his arrows, that shield into a hundred fragments. And that feat

of his seemed exceedingly wonderful. Then the king Yudhishthira urged his

own troops, saying, 'Rush ye at Ganga's son. Do not entertain the

slightest fear'. Then, armed with bearded darts, and lances, and arrows,

from all sides, with axes, and excellent scimitars, and long shafts of

great sharpness, with calf-toothed arrows, and broad-headed shafts, they

all rushed at that single warrior. Then arose from among the Pandava host

a loud shout. Then thy sons also, O king, desirous of Bhishma's victory,

surrounded him and uttered leonine shouts. Fierce was the battle fought

there between thy troops and those of the enemy on that the tenth day, O

king, when Bhishma and Arjuna met together. Like unto the vortex that

occurs at the spot where the Ganga meets the Ocean, for a short while a

vortex occurred there where the troops of both armies met and struck one

another down. And the Earth, wet with gore, assumed a fierce form. And

the even and the uneven spots on her surface could no longer be

distinguished. Although Bhishma was pierced in all his vital limbs, yet

on that the tenth day he stayed (calmly) in battle, having slain ten

thousand warriors. Then that great bowman, Partha, stationed at the head

of his troops, broke the centre of the Kuru army. Ourselves then, afraid

of Kunti's son Dhananjaya having white steeds attached to his car, and

afflicted by him with polished weapons, fled away from the battle. The

Sauviras, the Kitavas, the Easterners, the Westerners, the Northerners,

the Malavas, the Abhishahas, the Surasenas, the Sivis, the Vasatis, the

Salwas, the Sayas, the Trigartas, the Amvashthas, and the

Kaikeyas.[488]--these and many other illustrious warriors,--afflicted

with arrows and pained by their wounds, abandoned Bhishma in that battle

while he was fighting with the diadem-decked (Arjuna). Then a great many

warriors, surrounding that single warrior on all sides, defeated the

Kurus (that protected him) and covered him with shower of arrows. Throw

down, Seize, Fight, Cut into pieces,--this was the furious uproar, O

king, heard in the vicinity of Bhishma's car. Having slain in that

battle, O monarch, (his foes) by hundreds and thousands, there was not in

Bhishma's body space of even two fingers' breadth that was not pierced

with arrows. Thus was thy sire mangled with arrows of keen points by

Phalguni in that battle. And then he fell down from his car with his head

to the east, a little before sunset, in the very sight of thy sons. And

while Bhishma fell, loud cries of alas and oh, O Bharata, were heard in

the welkin uttered by the celestials and the kings of the earth. And

beholding the high-souled grandsire falling down (from his car), the

hearts of all of us fell with him. That foremost of all bowmen, that

mighty-armed hero, fell down, like an uprooted standard of Indra, making

the earth tremble the while.[489] Pierced all over with arrows, his body

touched not the ground. At that moment, O bull of Bharata's race, a

divine nature took possession of that great bowman lying on a bed of

arrows. The clouds poured a (cool) shower (over him) and the Earth

trembled. While falling he had marked that the Sun was then in the

southern solstice. That hero, therefore, permitted not his senses to

depart, thinking of that (inauspicious) season (of death). And all around

in the welkin he heard celestial voices saying, 'Why, Oh why, should

Ganga's son, that foremost of all warriors of weapons, yield up his life

during the southern declension?' Hearing these words, the son of Ganga

answered, 'I am alive!' Although fallen upon the earth, the Kuru

grandsire Bhishma, expectant of the northern declension, suffered not his

life to depart. Ascertaining that to be his resolve, Ganga, the daughter

of Himavat, sent unto him the great Rishis in swanlike form. Then those

Rishis in the forms of swans inhabiting the Manasa lake, quickly rose up,

and came together, for obtaining a sight of the Kuru grandsire Bhishma,

to that spot where that foremost of men was lying on his bed of arrows.

Then those Rishis in swanlike forms, coming to Bhishma, beheld that

perpetuator of Kuru's race lying on his bed of arrows. Beholding that

high-souled son of Ganga, that chief of the Bharatas, they walked round

him, and the Sun being then in the southern solstice, they said,

addressing one another, these words, 'Being a high-souled person, why

should Bhishma pass out (of the world) during the southern declension?'

Having said these words, those swans went away, proceeding towards the

southern direction. Endued with great intelligence, Bhishma, O Bharata.

beholding them, reflected for a moment. And the son of Santanu then said

unto them. 'I will never pass out (of the world) as long as the Sun is in

the southern solstice. Even this is my resolve. I will proceed to my own

ancient abode when the Sun reacheth the northern solstice. Ye swans, I

tell you this truly. Expectant of the northern declension I will hold my

life. Since I have the fullest control over the yielding up of my life, I

will, therefore, hold life, expectant of death during the northern

declension. The boon that was granted to me by my illustrious sire, to

the effect that my death would depend on my own wish O, let that boon

become true. I will hold my life, since I have control in the matter of

laying it down.' Having said these words to those swans, he continued to

lie down on his bed of arrows.

"When that crest of the Kuru race, viz., Bhishma of great energy, fell

down, the Pandavas and the Srinjayas uttered leonine shouts. When the

grandsire of the Bharatas who was endued with great might was overthrown,

thy son, O bull of Bharata's race, knew not what to do. And all the Kurus

were entirely deprived of their senses. And the Kurus headed by Kripa,

and Duryodhana, sighed and wept. And from grief they remained for a long

while deprived of their senses. And they remained perfectly still, O

monarch, without setting their hearts on battle. As if seized by thighs,

they stood motionless, without proceeding against the Pandavas. When

Santanu's son Bhishma of mighty energy, who was (regarded as) unslayable,

was slain, all of us thought that the destruction of the Kuru king was at

hand.[490] Vanquished by Savyasachin, with our foremost heroes slain, and

ourselves mangled with sharp arrows, we knew not what to do. And the

heroic Pandavas possessed of massive arms that looked like spiked maces,

having obtained the victory and won a highly blessed state in the other

world,[491] all blew their great conches. And the Somakas and the

Panchalas all rejoiced, O king. Then when thousands of trumpets were

blown, the mighty Bhimasena slapped his arm-pits and uttered loud shouts.

When the all-powerful son of Ganga was slain, the heroic warriors of both

armies, laying down their weapons, began to reflect thoughtfully. And

some uttered loud shrieks and some fled away, and some were deprived of

their senses. And some censured the practices of the Kshatriya order and

some applauded Bhishma. And the Rishis and the Pitris all applauded

Bhishma of high vows. And the deceased ancestors of the Bharatas also

praised Bhishma. Meanwhile the valiant and intelligent Bhishma, the son

of Santanu, having recourse to that Yoga which is taught in the great

Upanishads and engaged in mental prayers, remained quiet, expectant of

his hour."

SECTION CXXI

Dhritarashtra said, 'Alas, what was the state of (my) warriors, O

Sanjaya, when they were deprived of the mighty and god-like Bhishma who

had become a Brahmacharin for the sake of his reverend sire? Even then I

regarded the Kurus and all the others as slain by the Pandavas when

Bhishma, despising the son of Drupada, struck him not. Wretch that I am,

also, I hear today of my sire's slaughter. What can be a heavier sorrow

than this? My heart assuredly, O Sanjaya, is made of adamant, since it

breaketh not into a hundred fragments on hearing of Bhishma's death! Tell

me, O thou of excellent vows, what was done by that lion among the Kurus,

viz., the victory-desiring Bhishma when he was slain in battle. I cannot

at all brook it that Devavrata should be slain in battle. Alas, he that

was not slain by Jamadagni's son himself in days of old by means of even

his celestial weapons, alas, he hath now been slain by Drupada's son

Sikhandin, the prince of Panchala!--

'Sanjaya said,--"Slain in the evening the Kuru grandsire Bhishma saddened

the Dhartarashtras and delighted the Panchalas. Falling down on the

earth, he lay on his bed of arrows without however, touching the earth

with his body. Indeed, when Bhishma, thrown down from his car fell upon

the surface of the earth, cries of Oh and Alas were heard among all

creatures. When that boundary-tree of the Kurus, viz., the ever

victorious Bhishma, fell down, fear entered the hearts, O king, of the

Kshatriyas of both the armies. Beholding Bhishma, the son of Santanu,

with his standard overthrown and his armour cut open, both the Kurus and

the Pandavas were inspired, O monarch, with sentiments of cheerlessness.

And the welkin was enveloped with a gloom and the Sun himself became dim.

The Earth seemed to utter loud shrieks when the son of Santanu was slain.

This one is the foremost of those conversant with the Vedas! This one is

the best of those that are conversant with the Vedas!--Even thus did

creatures speak of that bull among men as he lay (on his bed of

arrows).This one, formerly, ascertaining his sire Santanu to be afflicted

by Kama, this bull among men, resolved to draw up his vital steed!--Even

thus did the Rishis together with the Siddhas and the Charanas said of

that foremost one of the Bharatas as he lay on his bed of arrows. When

Santanu's son Bhishma, the grandsire of the Bharatas, was slain, thy

sons, O sire, knew not what to do. Their faces wore an expression of

grief. The splendour of their countenances seemed to abandon them, O

Bharata! All of them stood in shame, hanging down their heads. The

Pandavas, on the other hand, having, won the victory, stood at the head

of their ranks. And they all blew their large conchs decked with gold.

And when in consequence of their joys thousands of trumpets, O sinless

one, were blown there, we beheld O monarch, the mighty Bhimasena, the son

of Kunti, sporting in great glee, having quickly slain many hostile

warriors endued with great strength. And a great swoon overtook all the

Kurus. And Karna and Duryodhana repeatedly drew long breaths. When the

Kuru grandsire Bhishma fell down, thus, cries of sorrow were heard all

round, and the greatest confusion prevailed (among the Kuru army).

Beholding Bhishma fallen, thy son Dussasana, with great speed, entered

the division commanded by Drona. That hero, clad in mail and at the head

of his own troops, had been placed by his elder brother (for the

protection of Bhishma). That tiger among men now came, plunging the

troops he had commanded into grief. Beholding him coming towards them,

the Kauravas surrounded prince Dussasana, desirous, O monarch, of hearing

what he had to say. Then Dussasana of Kuru's race informed Drona of

Bhishma's slaughter. Drona then, hearing those evil tidings, suddenly

fell down from his car. Then the valiant son of Bharadwaja, quickly

recovering his senses, forbade the Kuru army, sire, to continue the

fight. Beholding the Kurus desist from battle, the Pandavas also, through

messengers on fleet horses, forbade their orders, ceased to fight, the

kings of both armies, putting off their armour, all repaired to Bhishma.

Desisting from the fight, thousands of (other) warriors then, proceeded

towards the high-souled Bhishma like the celestials towards the Lord of

all creatures. Approaching Bhishma who was then, O bull of Bharata's

race, lying (on his bed of arrows), the Pandavas and the Kurus stood

there, having offered him their salutations. Then Santanu's son Bhishma

of righteous soul addressed the Pandavas and the Kurus who having

reverenced him thus, stood before him. And he said,--Welcome to you, ye

highly blessed ones! Welcome to you, ye mighty car-warriors! Gratified am

I with your sight, ye that are the equals of the very gods.--Thus

addressing them with his head hanging down, he once more said,--'My head

is hanging down greatly. Let a pillow be given to me!--The kings

(standing there) then fetched many excellent pillows that were very soft

and made of very delicate fabrics. The grandsire, however, desired them

not. That tiger among men then said unto those kings with a

laugh,--These, ye kings, do not become a hero's bed.--Beholding them that

foremost of men, that mightiest of car-warriors in all the worlds, viz.,

the mighty-armed Dhananjaya the son of Pandu, he said,--O Dhananjaya, O

thou of mighty arms, my head hangeth down, O sire! Give me a pillow such

as thou regardest to be fit!--'"

SECTION CXXII

"Sanjaya said,--'Stringing then his large bow and reverentially saluting

the grandsire, Arjuna, with eyes filled with tears, said these words, O

foremost one among the Kurus, O thou that art the first among all

wielders of weapons, command me, O invincible one, for I am thy slave!

What shall I do, O grandsire!--Unto him Santanu's son said,--My head, O

sire, hangeth down!--O foremost one among the Kuru's O Phalguni, get me a

pillow! Indeed, give me one without delay O hero, that would become my

bed! Thou O Partha, art competent, thou art the foremost of all wielders

of bows! Thou art conversant with the duties of Kshatriyas and thou art

endued with intelligence and goodness!--Then Phalguni, saying,--So be

it--desired to do Bhishma's bidding. Taking up Gandiva and a number of

straight shafts, and inspiring them with mantras, and obtaining the

permission of that illustrious and mighty car-warrior of Bharata's race,

Arjuna then, with three keen shafts endued with great force, supported

Bhishma's head. Then that chief of the Bharatas, viz., Bhishma of

virtuous soul, conversant with the truths of religion, seeing that

Arjuna, having divined his thought, had achieved that feat, became highly

gratified. And after that pillow had thus been given to him, he applauded

Dhananjaya. And casting his eyes upon all the Bharatas there, he

addressed Kunti's son Arjuna, that foremost of all warriors, that

enhancer of the joys of his friends and said,--Thou hast given me, O son

of Pandu, a pillow that becometh my bed! If thou hadst acted otherwise, I

would have cursed thee, from wrath! Even thus, O mighty-armed one, should

a Kshatriya, observant of his duties, sleep on the field of battle on his

bed of arrows!--Having addressed Vibhatsu thus, he then said unto all

those kings and princes that were present there, these words:--Behold ye

the pillow that the son of Pandu hath given me! I will sleep on this bed

till the Sun turneth to the northern solstice! Those king that will then

come to me will behold me (yield up my life)! When the Sun on his car of

great speed and unto which are yoked seven steeds, will proceed towards

the direction occupied by Vaisravana, verily, even then, will I yield up

my life like a dear friend dismissing a dear friend! Let a ditch be dug

here around my quarters ye kings! Thus pierced with hundreds of arrows

will I pay my adorations to the Sun? As regards yourselves, abandoning

enmity, cease ye from the fight, ye kings--

'Sanjaya continued,--"Then there came unto him some surgeons well trained

(in their science) and skilled in plucking out arrows, with all becoming

appliances (of their profession). Beholding them, the son of Ganga said

unto thy son,--'Let these physicians, after proper respect being paid to

them, be dismissed with presents of wealth. Brought to such a plight,

what need have I now of physicians? I have won the most laudable and the

highest state ordained in Kshatriya observances! Ye kings, lying as I do

on a bed of arrows, it is not proper for me to submit now to the

treatment of physicians. With these arrows on my body, ye rulers of men,

should I be burnt!'--Hearing these words of his, thy son Duryodhana

dismissed those physicians, having honoured them as they deserved. Then

those kings of diverse realms, beholding that constancy in virtue

displayed by Bhishma of immeasurable energy, were filled with wonder.

Having given a pillow to thy sire thus, those rulers of men, those mighty

car-warriors, viz., the Pandavas and the Kauravas, united together, once

more approached the high-souled Bhishma lying on that excellent bed of

his. Reverentially saluting that high-souled one and circumambulating him

thrice, and stationing guards all around for his protection, those

heroes, with bodies drenched in blood, repaired for rest towards their

own tents in the evening, their hearts plunged into grief and thinking of

what they had seen.

Then at the proper time, the mighty Madhava, approaching the Pandavas,

those mighty car-warriors cheerfully seated together and filled with joy

at the fall of Bhishma, said unto Dharma's son Yudhishthira these

words,--"By good luck victory hath been thine, O thou of Kuru's rare! By

good luck hath Bhishma been overthrown, who is unslayable by men, and is

a mighty car-warrior of aim incapable of being baffled! Or, perhaps, as

destiny would have it, that warrior who was master of every weapon,

having obtained thee for a foe that canst slay with thy eyes alone, hath

been consumed by thy wrathful eye!--Thus addressed by Krishna, king

Yudhishthira the just, replied unto Janardana, saying,--Through Thy grace

is Victory, through Thy wrath is Defeat! Thou art dispeller of the fears

of those that are devoted to thee. Thou art our refuge! It is not

wonderful that they should have victory whom Thou always protectest in

battle, and in whose welfare Thou art always engaged, O Kesava! Having

got Thee for our refuge, I do not regard anything as wonderful! Thus

addressed by him, Janardana answered with a smile,--O best of kings,

these words can come from thee alone!"

SECTION CXXIII

"Sanjaya said,--'After the night had passed away, O monarch, all the

kings, the Pandavas and the Dhartarashtras, repaired to the grandsire,

Those Kshatriyas then saluted that bull of their order, that foremost one

among the Kurus, that hero lying on a hero's bed, and stood in his

presence. Maidens by thousands, having repaired to that place, gently

showered over Santanu's son powdered sandal wood and fried paddy, and

garlands of flowers. And women and old men and children, and ordinary

spectators, all approached Santanu's son like creatures of the world

desirous of beholding the Sun. And trumpets by hundreds and thousands,

and actors, and mimes, and skilled mechanics also came to the aged Kuru

grandsire. And ceasing to fight, putting aside their coats of mail, and

lying aside their weapons, the Kurus and the Pandavas, united together,

came to the invincible Devavrata, that chastiser of foes. And they were

assembled together as in days of old, and cheerfully addressed one

another according to their respective ages. And that conclave full of

Bharata kings by hundreds and adorned with Bhishma, looked beautiful and

blazing like a conclave of the gods in heaven. And that conclave of kings

engaged in honouring the son of Ganga looked as beautiful as a conclave

of the celestials engaged in adorning their Lord, viz., the Grandsire

(Brahman). Bhishma, however, O bull of Bharata's race, suppressing his

agonies with fortitude though burning with the arrows (still sticking to

his body), was sighing like a snake. His body burning with these arrows,

and himself nearly deprived of his senses in consequence of his

weapon-wounds, Bhishma cast his eyes on those kings and asked for water.

Then those Kshatriyas, O king, brought thither excellent viands and

several vessels of cold water. Beholding that water brought for him,

Santanu's son said,--I cannot, O sire, now use any article of human

enjoyment! I am removed from the pale of humanity. I am lying on a bed of

arrows. I am staying here, expecting only the return of the Moon and the

Sun! Having spoken these words and thereby rebuked those kings, O

Bharata, he said,--I wish to see Arjuna!--The mighty-armed Arjuna then

came there, and reverentially saluting the grandsire stood with joined

hands, and said,--What shall I do?--Beholding then that son of Pandu, O

monarch, thus standing before him after having offered him respectful

salutations, Bhishma of righteous soul cheerfully addressed Dhananjaya,

saying,--Covered all over with thy shafts, my body is burning greatly!

All the vital parts of my body are in agony. My mouth is dry. Staying as

I am with body afflicted with agony, give me water, O Arjuna! Thou art a

great bowman! Thou art capable of giving me water duly!--The valiant

Arjuna then saying,--So be it,--mounted on his car, and striking his

Gandiva with force, began to stretch it. Hearing the twang of his bow and

the slap of his palms which resembled the roar of the thunder, the troops

and the kings were all inspired with fear. Then that foremost of

car-warriors, mounted on his car, circumambulated that prostrate chief of

the Bharatas, that foremost of all wielders of weapons. Aiming then a

blazing arrow, after having inspired it with Mantras and identified it

with the Parjanya weapon, in the very sight of the entire army, the son

of Pandu, viz., Partha, pierced the Earth a little to the south of where

Bhishma lay. Then there arose a jet of water that was pure, and

auspicious, and cool, and that resembling the nectar itself, was of

celestial scent and taste. And with that cool jet of water Partha

gratified Bhishma, that bull among the Kurus, of godlike deeds and

prowess. And at that feat of Partha who resembled Sakra himself in his

acts, all those rulers of Earth were filled with great wonder. And

beholding that feat of Vibhatsu implying superhuman prowess, the Kurus

trembled like kine afflicted with cold. And from wonder all the kings

there present waved their garments (in the air). And loud was the blare

of conchs and the beat of drums that were then heard all over the field.

And Santanu's son, his thirst quenched, then addressed Jishnu, O monarch,

and said, applauding him highly in the presence of all those kings, these

words, viz.,--O thou of mighty arms, this is not wonderful in thee, O son

of Kuru's race! O thou of immeasurable effulgence, even Narada spoke of

thee as an ancient Rishi! Indeed, with Vasudeva as thy ally, thou wilt

achieve many mighty feats which the chief of the celestials himself with

all the gods, of a certainty, will not venture to achieve! They that have

knowledge of such things know thee to be the destroyer of the whole

Kshatriya race! Thou art the one bowman among the bowmen of the world!

Thou art the foremost among men. As human beings are, in this world,

foremost of all creatures, as Garuda is the foremost of all winged

creatures; as the Ocean is the foremost among all receptacles of water

and the cow among all quadrupeds; as the Sun is the foremost amongst all

luminous bodies and Himavat among all mountains; as the Brahmana is the

foremost among all castes, art thou the foremost of all bowmen!

Dhritarashtra's son (Duryodhana) listened not to the words repeatedly

spoken by me and Vidura and Drona and Rama and Janardana and also by

Sanjaya. Reft of his senses, like unto an idiot, Duryodhana placed no

reliance on those utterances. Past all instructions, he will certainly

have to lie down for ever, overwhelmed by the might of Bhima!--Hearing

these words of his, the Kuru king Duryodhana became of cheerless heart.

Eyeing him, Santanu's son said,--Listen, O king! Abandon thy wrath! Thou

hast seen, O Duryodhana how the intelligent Partha created that jet of

cool and nectar-scented water! There is none else in this world capable

of achieving such feat. The weapons appertaining to Agni, Varuna, Soma,

Vayu, and Vishnu, as also those appertaining to Indra, Pasupati, and

Paramesthi, and those of Prajapati, Dhatri, Tashtri, Savitri, and

Vivaswat, all these are known to Dhananjaya alone in this world of men!

Krishna, the son of Devaki, also knoweth them. But there is none else

here that knoweth them. This son of Pandu, O sire, is incapable of being

defeated in battle by even the gods and the Asuras together. The feats of

this high-souled one are superhuman. With that truthful hero, that

ornament of battle, that warrior accomplished in fight, let peace, O

king, be soon made! As long as the mighty-armed Krishna is not possessed

by wrath, O chief of the Kurus, it is fit, O sire, that peace should be

made with the heroic Parthas! As long as this remnant of thy brothers is

not slain, let peace, O monarch, be made! As long as Yudhishthira with

eyes burning in wrath doth not consume thy troops in battle, let peace, O

sire, be made! As long as Nakula, and Sahadeva, and Bhimasena, the sons

of Pandu, do not, O monarch, exterminate thy army, it seems to me that

friendly relations should be restored between thee and the heroic

Pandavas! Let this battle end with my death, O sire! Make peace with the

Pandavas, Let these words that are uttered to thee by me be acceptable to

thee, O sinless one! Even this is what I regard to be beneficial both for

thyself and the race (itself of Kuru)! Abandoning thy wrath, let peace be

made with Parthas. What Phalguni hath already done is sufficient. Let

friendly relations be restored with the death of Bhishma! Let this

remnant (of warriors) live! Relent, O king! Let half the kingdom be given

to the Pandavas. Let king Yudhishthira the just, go to Indraprastha. O

chief of the Kurus, do not achieve a sinful notoriety among the kings of

the earth by incurring the reproach of meanness, becoming a fomentor of

intestine dissensions! Let peace come to all with my death! Let these

rulers of earth, cheerfully mix with one another! Let sire get back the

son, let sister's son get back the maternal uncle! If from want of

understanding and possessed by folly thou dost not harken to those timely

words of mine thou wilt have to repent greatly! What I say is true.

Therefore, desist even now! Having, from affection, said these words unto

Duryodhana in the midst of the kings, the son of the ocean-going (Ganga)

became silent. Though his vital limbs were burning with the arrow-wounds,

yet, prevailing over his agonies, he applied himself to yoga.

"Sanjaya continued--'Having heard these beneficial and peaceful words

fraught with both virtue and profit, thy son, however, accepted them not,

like a dying man refusing medicine."

SECTION CXXIV

"Sanjaya said,--'After Santanu's son Bhishma, O monarch, had become

silent, all those rulers of earth, there present, then returned to their

respective quarters. Hearing of Bhishma's slaughter that bull among men,

viz., Radha's son (Karna), partially inspired with fear quickly came

there. He beheld that illustrious hero lying on his bed of reeds. Then

Vrisha (Karna) endued with great glory, with voice choked in tears,

approaching that hero lying with eyes closed, fell at his feet. And he

said,--O chief of the Kurus, I am Radha's son, who while before thy eyes,

was everywhere looked upon by thee with hate!--Hearing these words, the

aged chief of the Kurus, the son of Ganga, whose eyes were covered with

film slowly raising his eyelids, and causing the guards to be removed,

and seeing the place deserted by all, embraced Karna with one arm, like a

sire embracing his son, and said these words with great affection:--Come,

come! Thou art an opponent of mine who always challengest comparison with

me! If thou hadst not come to me, without doubt, it would not have been

well with thee! Thou art Kunti's son, not Radha's! Nor is Adhiratha thy

father! O thou of mighty arms, I heard all this about thee from Narada as

also from Krishna-Dwaipayana! Without doubt, all this is true! I tell

thee truly, O son, that I bear thee no malice! It was only for abating

thy energy that I used to say such harsh words to thee! O thou of

excellent vows without any reason thou speakest ill of all the Pandavas!

Sinfully didst thou come into the world. It is for this that thy heart

hath been such. Through pride, and owning also to thy companionship with

the low, thy heart hateth even persons of merit! It is for this that I

spoke such harsh words about thee in the Kuru camp! I know thy prowess in

battle, which can with difficulty be borne on earth by foes! I know also

thy regard for Brahmanas. thy courage, and thy great attachment to

alms-giving! O thou that resemblest a very god, amongst men there is none

like thee! For fear of intestine dissensions I always spoke harsh words

about thee. In bowmanship, in aiming weapon, in lightness of hand and in

strength of weapons, thou art equal to Phalguni himself, or the

high-souled Krishna! O Karna, proceeding to the city of Kasi, alone with

thy bow, thou hadst crushed the kings in battle for procuring a bride for

the Kuru king! The mighty and invincible king Jarasandha also, ever

boastful of his prowess in battle, could not become thy match in fight!

Thou art devoted to Brahmanas; thou always fightest fairly! In energy and

strength, thou art equal to a child of the celestials and certainly much

superior to men. The wrath I cherished against thee is gone. Destiny is

incapable of being avoided by exertion. O slayer of foes, the heroic sons

of Pandu are thy uterine brothers! If thou wishest to do what is

agreeable to me, unite with them, O thou of mighty arms! O son of Surya,

let these hostilities end with me! Let all the kings of Earth be to-day

freed from danger!--

"'Karna said I know this, O thou of mighty arms! All this without doubt,

is (as thou sayest)! As thou tellest me, O, Bhishma, I am Kunti's son,

and not the son of a Suta! I was, however, abandoned by Kunti, and I have

been reared by a Suta. Having (so long) enjoyed the wealth of Duryodhana,

I dare not falsify it now. Like Vasudeva's son who is firmly resolved for

the sake of the Pandavas, I also, O thou that makest profuse presents to

Brahmanas, am prepared to cast away my possessions, my body itself, my

children, and my wife, for Duryodhana's sake! Death from disease, O thou

of Kuru's race, doth not become a Kshatriya! Relying upon Suyodhana I

have always offended the Pandavas! This affairs is destined to take its

course. It is incapable of being prevented. Who was there that would

venture to overcome Destiny by exertion? Various omens indicating the

destruction of the Earth. O grandsire, were noticed by thee and declared

in the assembly. It is well known to me that the son of Pandu, and

Vasudeva, are incapable of being conquered by other men. Even with them

we venture to fight! I will vanquish the son of Pandu in battle! Even

this is my firm resolve! I am not capable, of casting off this fierce

animosity (that I cherish against the Pandavas)! With a cheerful heart,

and keeping the duties of my order before my eye, I will contend against

Dhananjaya. Firmly resolved that I am on battle, grant me thy permission,

O hero! I will fight. Even this is my wish. It behoveth thee to forgive

me also any harsh words that I may have at any time uttered against thee

or any act that I may have done against thee from anger or

inconsiderateness!--"

"'Bhishma said,--If, indeed, thou art unable to cast off this fierce

animosity, I permit thee, O Karna! Fight, moved by the desire of heaven!

Without anger and without vindictiveness, serve thou the king according

to thy power and according to thy courage and observant of the conduct of

the righteous! Have then my permission, O Karna! Obtain thou that which

thou seekest! Through Dhananjaya thou wilt obtain all those regions

(hereafter) which are capable of being had by fulfilling the duties of a

Kshatriya! Freed from pride, and relying on thy (own) might and energy,

engage in battle, since a Kshatriya cannot have a (source of) greater

happiness than a righteous battle. For a long while I made great efforts

for bringing about peace! But I succeeded not, O Karna, in the task!

Truly do I say this unto thee!--"

"'Sanjaya continued,--'After the son of Ganga had said this, Radha's son

(Karna) having saluted Bhishma and obtained his forgiveness, got up on

his car and proceeded towards (the quarters of) thy son.'

The End of Bhishma Parva

FOOTNOTES

1. Tapas-kshetra because Kuru, the common ancestor of the rival houses,

performed his ascetic austerities there. Since Kuru's time, many ascetics

took up their abode there.

2. Some texts have Duddharsham for Durddharshas.

3. Literally, "gives heat".

4. 'Varna' is used here in the sense of races and not castes.

5. This sloka is variously read. For bhauman in the first line some texts

read bhimam which I have adopted. For sahasa in the second line some

texts have rajasa, and then aditye (locative) for 'adityas'.

6. The Bombay text is evidently faulty here; it repeats the second half

of the 7th sloka, making the second half of the 25th the first half of

the 24th.

7. i.e., stragglers should not be slain.

8. Literally, "confiding."

9. The Bombay text has Castropanayishu; the Bengal texts have

Castropojibishu.

10. Rather, "have their periods run out."

11. The Bombay text reads pralahshaye for prajashaye. I have adopted the

former.

12. Both the Bengal and the Bombay editions have Kukkuran for Kukkutan as

the Burdwan Pundits correct it. A bitch producing dogs and bitches would

be no anomaly.

13. Unlike the Bengal editions, the Bombay edition correctly includes

this sloka, or rather half sloka, within the 17th, making the 17th a

triplet instead of a couplet. For the well-known word Dhishthitas

however, the Bombay text has Vishthitas.

14. The Bombay text reads Paricchanna for Paricchinna. The former is

better.

15. Vaisase is explained by Nilakantha as Virodhe. Conttavarta---a river

having bloody eddies.

16. Conitam cchardayanniva. I have adopted Nilakantha's explanation. The

Burdwan Pundits take it as referring to "weapons" instead of "hearers."

The passage, however, may mean that the bird screams so frightfully as if

it vomits blood. The only thing that militates against this

interpretation is that cchardayan is a causal verb. In the Mahabharata,

however, causal forms are frequently used without causal meaning.

17. This sloka is omitted in many editions, though it is certainly

genuine. I have rendered it very freely, as otherwise it would be

unintelligible. The fact is, three lunations twice meeting together in

course of the same lunar fortnight is very rare. The lunar-fortnight

(Paksha) being then reduced by two days, the day of full-moon or that of

new moon, instead of being (as usual) the fifteenth day from the first

lunation becomes the thirteenth day. Lunar-eclipses always occur on days

of the full-moon, while solar-eclipses on those of the new moon. Such

eclipses, therefore, occurring on days removed from the days of the first

lunation by thirteen instead of (as usual) fifteen days, are very

extraordinary occurrences.

18. Vishamam is battle or war, and akranda is weeping or productive of

grief. The latter word may also mean a fierce battle. If understood in

this sense, Vishamam may be taken as indicating hostility, or absence of

peace.

19. Nilakantha explains this in a long note the substance of which is

appended below. Kings are divided into three classes, viz., owners of

elephants (Gajapati), owners of horses (Aswapati), and owners of men

(Narapati). If an evil-omened planet (papa-graha) sheds its influence

upon any of the nine constellations beginning with Aswini, it forebodes

danger to Aswapatis; if on any of the nine beginning with Magha, it

forebodes danger to Gajapatis; and if on any of the nine beginning with

Mula, it forebodes danger to Narapatis. What Vyasa says here, therefore,

is that one or another papa-graha has shed its influence upon one another

of each of the three classes of constellations, thus foreboding danger to

all classes of kings.

20. Vide note ante.

21. Aparvani, i.e., not on Parva days or days of full-moon and new-moon

as ordinarily coming. The Bombay edition, after aparvani, reads grahenau

tau. A better reading unquestionably grastavetau, as many Bengal texts

have.

22. Pratisrotas; strict grammar would require pratisrotasas; the meaning

is that those that flowed east to west now flow west to east, &c. For

kurddanti some texts have narddanti which is certainly better. Kurddanti

means play or sport; wells playing like bulls would be unmeaning, unless

the sport is accompanied by bellowing.

23. The Burdwan Pundits reads suskasani for sakrasani. The latter,

however, is the true reading.

24. The original is very obscure. Uluka is explained by Nilakantha as a

brand (used for want of lambs). The line, however, is elliptical. The

Burdwan Pundits introduce an entirely new line.

25. Mahabhuta is swelling greatly.

26. Parena is explained by Nilakantha as atisayena.

27. Some of the Bengal texts read anugraham (making the initial a silent

after maharshe, in the vocative case). There can be no doubt however,

that this is incorrect. The true reading is nadharmam which I have

adopted. The Bombay text reads na cha dharmam. The introduction of the

article cha needlessly makes the line incorrect as to metre.

28. The second line of the 67th sloka is very obscure. I have followed

Nilakantha in translating it thus. The sense seems to be, that when crows

hover behind an army, that is an auspicious sign; while it is an

inauspicious sign if they are seen ahead. I am not sure that Nilakantha

is right in taking the pronoun ye as referring to even crows.

29. Such as "don't fight, for you will be dead men soon." &c.

30. Nilakantha explains these five species thus: trees such as the

peepul; gulma (shrub), as kusa, kasa, &c., growing from a clump

underneath; creepers, such as all plants growing upon the soil but

requiring some support to twine round; Valli, those that creep on the

earth and live for a year only, such, as the gourd, the pumpkin, etc.,

and lastly, Trina, such as grass and all plants that are stemless, having

only their barks and leaves.

31. When Gayatri, or Brahma or the Universe, is mentioned, these

twenty-four are indicated, five of which exist independently, the

remaining nineteen being the result of five in those various proportions.

32. I have rendered 4 and 5 a little too freely. The language of the

original is very terse.

33. Samyam is homogeneity. The allusion is to the state of the universe

before creation, when there exists nothing but a homogeneous mass or

Brahma alone. The first compound of the 2nd line is read differently. The

Burdwan Pandits and the Bombay edition read anyonyam (in the accusative);

many of the Bengal texts read anyonyena (in the instrumental). The

meaning is scarcely affected by this difference of reading.

34. The order of destruction is that earth merges into water, water into

fire, fire into air, and air into space. And so the order of birth is

that from space arises air, from air arises fire, from fire arises water,

and from water arises earth.

35. Nilakantha explains the last six slokas as having an esoteric

meaning. By Sudarsana he understands the mind. The rest is explained

consistently. Interpretations, however, are not rare among commentators

seeking to put sense in non-sense.

36. The Bombay text reads Varsha parvatas for parvatas samas.

37. For Pinaddha occurring in the Bengal texts, the Bombay edition reads

Vichitra.

38. The Bengal texts add a line here which is properly omitted in the

Bombay edition.

39. After the 10th occurs a line in the Bengal text which is evidently

vicious.

40. Day of the full-moon and that of the new-moon.

41. The Bengal texts, except the Burdwan one, have divi for Daityas, of

course, the latter reading is correct.

42. The Bombay text has Sarvatas (which is better) for Sarvata in the

Bengal texts.

43. in the first line of 28, the Bengal texts read Sirasas (ablative) for

Sikhhrat of the Bombay edition. In the last line of 29 also, the Bombay

text has plavantiva-pravegena for the Bengal reading patatyajapravegena.

No material difference of meaning arises if one or the other is accepted.

44. Alluding to the tradition of Siva's holding Ganga on his head and for

which the great god is sometimes called Gangadhara.

45. This word occurs in various forms, Ketumala and Ketumali being two

others.

46. The Bombay edition reads tu for cha after Jamvukhanda. The meaning

becomes changed.

47. The sacred stream Ganga is believed to have three currents. In heaven

the current is called Mandakini; on earth, it is called Ganga; and in the

subterraneous world it is called Bhogavati.

48. The Bengal texts, excepting the Burdwan one, incorrectly read Sakram

for Satram.

49. The correct reading is Gatimanti. Many of the Bengal texts

incorrectly read matimanti, which is unmeaning.

50. Many of the Bengal texts incorrectly read Merorapyyantaram for

Merorathottaram.

51. This sloka beginning with mani and ending with prabham is omitted in

the Bombay text, I don't think rightly. If anything that seems to be a

repetition is to be omitted.

52. i.e. "have fallen away from a celestial state."

53. In sloka 13, the Bengal texts read Bhayanakas for mahavalas. In 15

Mudhabhishekas for Purvabhishekas; is substituted in the Bombay text. In

1 again the Bombay text reads Subhas for drumas.

54. The Bengal texts have Chandrabhasa for Chandraprabha. The difference

is not material.

55. Both the Burdwan and the Bombay editions read Panchashat (five and

six). The Bengal texts generally have panchasat (fifty).

56. The Bombay edition reads Tasmat-sritigamatas param. The Bengal texts

read Yasmat-sringamatas param. The Bengal reading is better. The Asiatic

Society's edition contains a misprint. The meaning is, "Because Sringa

(jewelled mountain of that name), therefore superior." I have rendered it

somewhat freely.

57. They are but portions of the same Supreme Being.

58. i.e. mountains forming boundaries of divisions.

59. The Bombay text reads Ikshula and Krimi for "Ikshumlavi" occurring in

Bengal texts.

60. The Bengal texts have Gandakincha mahanadim. The Bombay text reads

Vandanancha mahanadim with a cha immediately before. The Burdwan Pandits

read Chandanancha mahanadim.

61. The Bombay texts read Tridiva for Nischita; this is incorrect, for

Tridiva occurs in the Bombay text itself a little before. The name

Lohatarini occurs in various forms.

62. For Vetravati, the Bengal texts read Chandrabhaga. Both Chandrabhaga

and Vetravati, however occur before.

63. Kamadhuk is that species of kine which always yield milk.

64. Nilakantha explains this in this way. The gods depend on sacrifices

performed by human beings; and as regards human beings, their food is

supplied by the Earth. Superior and inferior creatures, therefore, are

all supported by the earth; the Earth then is their refuge. The word

Earth in these slokas is sometimes used to signify the world and

sometimes the element of that name.

65. I render the last line a little too freely. If the saying is intended

to be general, the translation should run thus: "Up to this day there is

no man whose desires can be satiated."

66. The Bombay text reads Kimanyat Kathayami te. The Bengal reading is

Kimanyat srotumicchasi.

67. The Bombay text reads Tatas parena; the Bengal reading is Tatas

purvena. I adopt the former.

68. Probably this mythical account of Sakadwipa embodies some vague

tradition current in ancient India of some republic in Eastern Asia or

Oceanic Asia (further east in the Pacific). Accustomed as the Hindus were

to kingly form of government, a government without a king, would strike

them exactly in the way described in the last two slokas.

69. The second line of the 3rd sloka is read variously. The Bombay

edition incorrectly reads 'Parvataccha' etc. etc.,; the Bengal reading is

evameva etc. etc. The Bengal reading is better, although the true

reading, I apprehend, is Evametais &c., &c.

70. Vamanaka and Vamana are the same words the final ka being a suffix

causing no difference of meaning. So Andhakaraka and Andhakara are the

same.

71. Dig-gaja, i.e. an elephant supporting the globe. There are four such

in Hindu mythology or ten according to some accounts.

72. i.e., with the juice trickling down from their cheeks and mouth. In

the season of rut, a peculiar kind of juice issues from several parts of

an elephant's body. It is believed to be the temporal-juice. The stronger

and fierce the elephant, the greater the quantity of the juice that

issues out its body.

73. Tasya (singular of Tad) and sa (masculine singular of Tad) both refer

to the four elephants, Gaja-chatushtaya in singular.

74. Asamyadha lit. "Unbound" or "unrestrained," i.e. freely or

irregularly.

75. It is a remarkable fact that the ratio between the diameter and the

circumference of a circle was roughly known to the ancient Hindus. The

circumference is nearly, as stated here, three times and a half of the

diameter. The next ratio, of course, is slightly less, being three and

one-seventh.

76. The first word of this sloka is variously read. 'Yathadishtam' is the

Bengal reading, while the Bombay reading 'Yathoddishtam.' If the latter

reading were adopted, the meaning would be as indicated (in the Sastras).

The second line literally rendered, is "pacify thy son Duryodhana." But

how Dhritarashtra is to pacify his son having listened to the

geographical digression, is not easy to see.

77. For Sadhusattamas of the Bengal texts, the Bombay edition reads

Sadhusammatas. I adopt the last.

78. The last word in the first line of the 11th sloka, in the Bengal

texts, is 'Pravriha.' In the Bombay edition it is 'Anikaha.' The

difference in meaning is immaterial.

79. The first half of the first line, in the Bengal texts, is read as

'Kathamascha me putra', the Bombay text reads "Kathamascha me Yoddha'. If

the latter reading be adopted, the meaning would be--"Tell me how my

warriors were, etc. etc.

80. In the second line of sloka 3, for 'kim na asinmanastada' (what was

the state of mind of our men) the Bombay text reads 'Kimu asinmanastava'

(what was the state of your mind)?

81. The Plural pronouns 'ye' in the second line of the 8th sloka (changed

into 'ya' by rule of Sandhi because coming before tenam) is read 'ke' (or

ka)' by the Burdwan Pundits. I think the correction a happy one.

Nilakantha would take 7 and 8 and the first half of 9 as a complete

sentence reading 'Asya twama antike' (thou wert near him) for 'Asyaram

antike' (smiting or shooting arrows near).

82. Some of the Bengal texts have Panchalanam for Pandavanam.

83. The form of the 2nd line is a negative interrogative, implying,--'I

hope the Kurus did not abandon him.

84. This comparison, lengthy as it is, is not sustained throughout with

the usual felicity of Vyasa. In several parts it is undoubtedly faulty.

Slight variation of reading also occur here and there, without affecting

the sense materially.

85. Gachchhato durgam gatim. The Bombay edition reads Gachchhanto etc.,

etc. The meaning then would be--"who protected the wings, themselves

making the last painful journey?

86. The Burdwan Pundits make Mahavalas an adjective of Putras. A better

construction would be to take it as referring to Bhishma.

87. Ghatayitwa is, literally, causing to be slain.

88. The words "high-souled" and also "through whose boon bestowed of me

occur in the 9th sloka following.

89. Vyotthiopatti vijananam, Vyutthita is a very doubtful word.

90. Literally, "in Indra's abodes," i.e. Amaravati.

91. A Kshatriya failing bravely in fight at once goes to the highest

regions of bliss.

92. Nilakantha in a long note explains that Magha Vishayagas Somas cannot

mean that Soma or the Moon entered the constellation called Magha. He

quotes numerous slokas scattered throughout the Mahabharata that throw

light, directly or indirectly, on the question of the opening day of the

battle, and shows that all these lead to a different conclusion. What is

meant by the Moon approaching the region of the Pitris is that those who

fall in battle immediately ascend to heaven; of course, they have first

to go to the region of Pitris. Thence they have to go to the lunar region

for obtaining celestial bodies. All this implies a little delay. Here,

however, in the case of those that would fall on the field of

Kurukshetra, they would not have to incur even such a little delay.

Chandramas or Soma approached the region of Pitris so that the fallen

warriors might have celestial bodies very soon, without, in fact, any

necessity, on their part, to incur the delay of a journey to the lunar

region prior to their ascension to heaven with resplendent bodies.

93. There are nine planets in all the Pauranic astronomy. Of these Rahu

and Ketu are regarded Upagrahas, and hence, of grahas there are only

seven. Thus Nilakantha, and the Burdwan pundits have made a mess of this

line.

94. The Bengal texts read Bhanumanudito divi. The Bombay reading is

Bhanumanudito Ravis. If the latter be adopted, Bhanuman would be an

adjective of Ravis.

95. Purvais Purvatarais is literally--"They of old and still older

times"; for Sanatanas some editions read Srutijas (qualifying panthas).

Srutija means arising from the Srutis or as laid down in the Srutis.

96. Chamupatis is the Bengal reading. The Bombay text reads Chamupari. If

the latter reading be adopted, the meaning would be, "at the head of the

(Kuru) army."

97. The Bengal editions read 'Magadhascha ripum yayau.' The Bombay text

reads 'Magadhasya Kripo-yayau.' If the latter reading be adopted, the

meaning would be "and guiding the very van of the Magadha troops Kripa

went."

98. The Bengal reading is Saradabhraghana-prakshyam. The Bombay reading

is 'Sharadamvudhara-prakshyam.'

99. Vasavartinas is nominative, masculine, plural, referring to cars,

&c.; the Burdwan Pundits take it as a genitive singular qualifying tasya,

and they render it, therefore, as "of that subordinate of Duryodhana."

This is evidently incorrect.

100. Machines, perhaps catapults.

101. 'Vyuha' is an array of troops in a certain form. Many such will be

spoken of in this and the other 'parvas' devoted to the battle.

102. The Bombay edition reads Yamunantara for Yamunantare of the Bengal

texts. The difference in meaning is not very material.

103. The Bengal texts read Syandamana; the Bombay reading is Spandamana.

Both imply "moving", only the motion in the latter case is slower,

perhaps, than in the former.

104. The word used is Dayadas lit., taker of (one's) wealth.

105. The Bombay text is here faulty. Darsay swamahavalam is scarcely

correct. The Bengal reading is 'Darsayan sumahavalam.'

106. Literally, "with rent cheeks and mouth."

107. The Bombay reading is certainly faulty here. For Chalanta iva

parvatas it reads Jimuta iva varashikas, although it makes the previous

line begin Ksharantaiva Jimuta.

108. A parigha is a thick club mounted with iron. The comparison is very

feeble, for Bhima's mace, in the popular estimation, is much heavier and

stouter than any parigha manufactured for human combatants. Prachakarsha

is, lit. dragged. I think, however, the root krish must be taken here in

the sense of crush.

109. The name Vajra implies either a hard needle for boring diamonds and

gems, or the thunder-bolt. In this sloka the word Vajra is used as

associated with the thunder and therefore, as thunder is accompanied by

lightning so the bows of the warriors are the lightning-marks of this

particular Vajra.

110. The word is Uttaradhus which seems to be very doubtful.

111. Yenarjunastena, Yena is yatra and tena is tatra, as Nilakantha

rightly explains. The meaning is--"who would be there where Arjuna would

be."

112. The Bengal texts read Dharmenikena chanagha which is evidently

faulty, remembering that the words are Brahman's to Indra and the

celestials. The Bombay reading is Dharmenaivodyamena cha which I have

adopted.

113. The sense is that they, viz., the gods, who accepted Krishna's lead,

or selected him for their leader, became victorious. The Bengal reading

is evidently superior, viz., Anu Krishna literally "behind Krishna,"

i.e., "with Krishna in the front, or "with Krishna as a leader." The

Bombay reading is Katham Krishna. If this were adopted, the meaning would

be, "How O Krishna, shall we conquer?" I do not understand how victory

should be theirs who answered in this way. Of course, the answer implies

modesty. But modesty is not the sole requisite of victory, nor is modesty

inculcated here as the chief means of victory.

114. The Bengal texts read Kanchana-bhanda-yuktam. The Bombay reading is

much better, being Kanchanabhanda-yoktam; again, for Nagakulasya the

Bombay edition reads Nagapurasya, Nilakantha notices the latter reading.

115. The Bengal reading is Mahindram (king of earth, or king); the Bombay

reading is Mahendram (the great Indra). Without iva any word to that

effect, Mahendram would be ungrammatical.

116. The Bengal texts read, and as I think, correctly, Stutavanta enam.

The Bombay reading is Srutavanta enam. In the case of regenerate Rishis

and Siddhas it is scarcely necessary to say that they are conversant with

the Srutis.

117. The Bengal reading Sahasrani for Savastrani is correct. I adopt the

latter,

118. This is how I understand this verse, and I am supported by the

Burdwan Pundits. Nilakantha, it seems, thinks that the car had a thousand

wheels resembling a thousand suns.

119. Verse 15 is read variously. As the last word of the first line, I

read Achakarsha for raraksha, and accordingly I take that as a genitive

and not an ablative particle.

120. follow Nilakantha in rendering many of the names occurring in this

and the succeeding slokas. I retain, however, those names that are of

doubtful etymology, as also those that are very common.

121. Every scholar knows the derivation of this word as given in this

sloka of Kalidasa (in his Kumara Sambhavam) Umeti matra tapasonishiddha

paschadumakhyam Sumukhi Jagama.

122. Both Swaha and Swadha are mantras of high efficacy. Kala and Kastha

are divisions of time. Saraswati implies speech.

123. Sankhye is explained by Nilakantha to be Samyak Khyanam Prakasana

Yasmin; hence Atmanatma-vivekarupa Samadhi.

124. The text of the Gita has come down to us without, it may be ventured

to be stated, any interpolation. The difference of reading are few and

far between. For Jayadratha some texts read tathaivacha.

125. The words Aparyaptam and Paryaptam have exercised all commentators.

If paryaptam is sufficient (as it certainly is), aparyaptam may mean

either more or less than sufficient. The context, however, would seem to

show that Duryodhana addressed his preceptor in alarm and not with

confidence of success, I, therefore, take aparyaptam to be less than

sufficient.

126. It has been observed before that Schlegel renders the names of these

conches as Gigantea, Theodotes, Arundinca, Triumpphatrix, Dulcisona, and

Gemmiflora, and that Professor Wilson approves of them.

127. It seems a fashion to doubt the etymology of this word, as if

commentators of the learning of Sreedhara and Sankara, Anandagiri and

Nilakantha even upon a question of derivation and grammar can really be

set aside in favour of anything that may occur in the Petersburgh

lexicon. Hrishikesa means the lord of the senses.

128. Ranasamudyame may also mean "at the outset of battle."

129. The meaning is that even for the sake of such a rich reward in

prospect I would not kill persons so dear and near to me. I would much

rather suffer them strike me, myself not returning their blows.

130. The word is atatayinas.

131. Most editions read savandhavam "with (their) kinsmen or friends," I

think, however, that swa (own) for (with) is the correct reading. K. T.

Telang adopts it in his translation published ill Vol. VIII of the Sacred

Books of the East.

132. In some editions this lesson is stated to be "Arjuna's grief." The

description of the lesson again is given in fewer words.

133. The commentators betray their ingenuity by emphasizing the word

ishubhis (with arrows), explaining, "how can I encounter them with arrows

whom I cannot encounter with even harsh words?"

134. Arthakaman is an adjective qualifying Gurun. Some commentators

particularly Sreedhara, suggest that it may, instead, qualify bhogan. The

meaning, however, in that case would be far-fetched.

135. Sreedhara explains that Karpanya is compassion (for kinsmen), and

dosha is the fear of sin (for destroying a race). The first compound,

therefore, according to him, means,--"My nature affected by both

compassion and fear of sin, etc. It is better, however, to take Karpanya

itself as a dosha (taint or fault). K. T. Telang understands it in this

way. Upahata, however, is affected and not contaminated.

136. What Arjuna says here is that "Even if I obtain such a kingdom on

Earth, even if I obtain the very kingship of the gods, I do not yet see

that will dispel that grief which will overtake me if I slay my preceptor

and kinsmen." Telang's version is slightly ambiguous.

137. The Bengal texts have Parantapa with a Visarga, thus implying that

it refers to Gudakesa. The Bombay edition prints it without the Visarga,

implying that it is in the vocative case, referring to Dhritarashtra, the

listener.

138. One of the most useful rules in translating from one language into

another is to use identical words for identical expressions in the

original. In translating, however, from a language like Sanskrit which

abounds in synonyms, this is not always practicable without ambiguity. As

an example, the word used in 13 is Dhira; that used in 11 is Pandita.

There can be little doubt, however, that Pandita and Dhira have exactly

the same meaning.

139. Amritatwa is really emancipation or non-liability to repeated death

or repeated rebirth. To render it as "immortality" is, perhaps, a little

slovenly, for every soul is immortal, and this particular section

inculcates it.

140. Sat and asat are the two words which must be distinctly understood

as they occur often in Hindu philosophy. Sat is explained as the real,

i.e., the soul, or anything as real and permanent as the soul. Asat is

the reverse of this, i.e., the unreal or the Non-soul. What is said here

by Krishna is that the unreal has no existence; the real, again can have

no non-existence. Is not this a sort of cosmothetic idealism?

141. Most texts read Yudhaya Yujyaswa. A manuscript belonging to a friend

of mine has the correction in red-ink, Yudhaya Yudhaya Yudhaywa. It

accords so well with the spirit of the lesson sought to be inculcated

here that I make no scruple to adopt it.

142. A life in this world that is subject to decay and death. So say all

the commentators.

143. What Krishna seeks to inculcate here is the simple truth that

persons who believe in the Vedas and their ordinances laying down

specific acts for the attainment of a heaven of pleasure and power,

cannot have the devotion without which there cannot be final emancipation

which only is the highest bliss. The performance of Vedic rites may lead

to heaven of pleasure and power, but what is that heaven worth? True

emancipation is something else which must be obtained by devotion, by

pure contemplation. In rendering Janma-Karma-phalapradam I have followed

Sankara. Sreedhara and other commentators explain it differently.

144. This sloka has been variously rendered by various translators. It is

the same that occurs in the Sanat-Sujata Parva of the Udyoga. (Vide

Udyoga Parva, Section XLV). Both Sreedhara and Sankara (and I may mention

Anandagiri also) explain it in this way. Shortly stated, the meaning is

that to an instructed Brahmana (Brahma-knowing person and not a Brahmana

by birth), his knowledge (of self or Brahma) teaches him that which is

obtainable from all the Vedas, just as a man wanting to bathe or drink

may find a tank or well as useful to him as a large reservoir of water

occupying an extensive area. Nilakantha explains it in a different way.

145. Srotavyasya Srutasyacha is literally 'of the hearable and the

heard', i.e., "what you may or will hear, and what you have heard."

European translators of the Gita view in these words a rejection of the

Vedas by the author. It is amusing to see how confidently they dogmatise

upon this point, rejecting the authority of Sankara, Sreedhara,

Anandagiri, and the whole host of Indian commentators. As K. T. Telang,

however, has answered the point elaborately, nothing more need be said

here.

146. One may abstain, either from choice or inability to procure them,

from the objects of enjoyment. Until, however, the very desire to enjoy

is suppressed, one cannot be said to have attained to steadiness of mind.

Of Aristotle's saying that he is a voluptuary who pines at his own

abstinence, and the Christian doctrine of sin being in the wish, mere

abstinence from the act constitutes no merit.

147. The particle 'he' in the second line is explained by both Sankara

and Anandagiri as equivalent to Yasmat. The meaning becomes certainly

clearer by taking the word in this sense. The 'he', however, may also be

taken as implying the sense of "indeed."

148. Buddhi in the first line is explained by Sreedhara as Aintavishayak

buddhi. Bhavanta Sreedhara explains, is Dhyanam; and Sankara as

Atmajnanabhinivesas. K. T. Telang renders Bhavana as perseverance. I do

not think this is correct.

149. Sankara, Anandagiri, and Nilakantha explain this sloka thus.

Sreedhara explains it otherwise. The latter supposes the pronouns yat and

tat to mean a particular sense among the Charatam indriyanam. If

Sreedhara's interpretation be correct, the meaning would be--"That (one

sense) amongst the senses moving (among their objects) which the mind

follows, (that one sense) tosseth the mind's (or the man's) understanding

about like the wind tossing a (drunken boatman's) boat on the waters."

The parenthetical words are introduced by Sreedhara himself. It may not

be out of place to mention here that so far as Bengal, Mithila and

Benares are concerned, the authority of Sreedhara is regarded as supreme.

150. The vulgar, being spiritually dark, are engaged in worldly pursuits.

The sage in spiritual light is dead to the latter.

151. Prakritijais Gunas is explained by Sreedhara as qualities born of

one's nature such as Ragadveshadi. Sankara thinks that they are the

qualities or attributes of primal matter (which enters into the

composition of every self) such as Satwa, Rajas, and Tamas.

152. "Apply to work", i.e. to work as prescribed in the scriptures. Thus

says Sankara. "To morning and evening prayers, etc." says Sreedhara.

153. Sacrifices Vishnu's self as declared by the Srutis; work for

sacrifice, therefore, is work for Vishnu's sake or gratification. For the

sake of that i.e., for sacrifice's, or "Vishnu's sake. So say all the

commentators.

154. Bhavaya is explained by both Sankara and Sreedhara as Vradhaya or

make grow. Perhaps, "rear" is the nearest approach to it in English. K.

T. Telang renders it, 'please.' The idea is eminently Indian. The gods

are fed by sacrifices, and in return they feed men by sending rain. The

Asuras again who warred with the gods warred with sacrifices.

155. Parjjanya is explained by both Sankara and Sreedhara as rain. It

means also the clouds or the origin of rain.

156. The word in the original that is rendered in the Vedas is Brahma. It

may mean the Supreme Soul. Of course, in Brahmanic literature, the Vedas

are Brahma and Brahma is the Vedas, but still in the second line of 15

there is no necessity of taking Brahma as equivalent to the Vedas, I do

not think Telang is accurate in his rendering of this line.

157. The wheel referred to is what has been said before, viz., from the

Vedas are work, from work is rain, from rain is food, from food are

creatures, from creatures again work and so back to the Vedas.

158. The sense seems to be, as explained by the commentators, that such a

man earns no merit by action, nor sin by inaction or omission. Nor is

there anybody from the Supreme Being to the lowest creature on whom he

depends for anything.

159. The example set by the great is always catching, Itaras, here, is

Vulgar and not "other". Kurute which I have rendered as "maketh" is used

in the sense of "regardeth." Pramanam, however, may not necessarily mean

something else that is set up as an ideal. It may refer to the actions

themselves of the great men set up by them as a standard.

160. Sreedhara would connect "in the three worlds" with what follows. I

follow Sankara and the natural order of words.

161. The word rendered "nature" is prakriti. It really implies "primal

matter."

162. The second line, literally rendered, is "deeming that qualities

engage in qualities." The first "qualities" imply the senses, and the

second, the objects of the senses. The purport is that one knowing the

distinction referred to, never thinks that his soul is the actor, for

that which is work is only the result of the senses being applied to

their objects.

163. Guna-karmashu is explained by Sankara as works of the qualities, or

works done by them. Sreedhara explains the compound as "qualities and

(their) works."

164. Devoting all work to me, i.e., in the belief that all you do is for

me or my sake.

165. The senses, as regards their diverse objects in the world, are

either drawn towards them or repelled by them. These likes and dislikes

(in the case of men who, of course, only act according to their nature)

stand in the way of their emancipation, if men submit to them.

166. Desire, if not gratified, results in wrath. Thus say the

commentators.

167. Prajahi is explained by both Sankara and Sreedhara as parityaja

(cast off).

168. He is the Supreme Soul or Being.

169. There can be little doubt that what Krishna says here is that no

form of worship is unacceptable to him. Whatever the manner of the

worship, it is I who is worshipped. After K. T. Telang's exhaustive and

effective reply to Dr. Lorinser's strange hypothesis of the Gita having

been composed under Christian influences, it is scarcely necessary to add

that such toleration would ill accord with the theory of the Christian

authorship of the poem.

170. i.e., both inactive and undecaying. Work implies exertion, and,

therefore, loss of energy. In me there is no action, no loss of energy

and therefore, no decay.

171. 'Kama-sankalpa vivarjjitas.' i.e., freed from kama (desire of fruit)

and sankalpa--the consequent will or determination to do. Thus both

Sreedhara and Sankara.

172. Chitta the mind and atma in this connection is the senses. Thus both

Sreedhara and Sankara.

173. Sacrifice means here the Supreme Soul. What is done for the sake of

sacrifice is done for procuring emancipation.

174. What is meant by this is that in the case of such a person complete

identification with Brahma takes place, and when such an identification

has taken place, action is destroyed.

175. I.e., offering up sacrifice itself as a sacrifice to the Brahma

fire, they cast off all action.

176. Offering up the senses to the fire of restraint means restraining

the senses for the practice of Yoga. Offering up the objects of the

senses means non-attachment to those objects.

177. Suspending the functions of life for contemplation or Yoga.

178. In these cases the sacrifices consist in the giving away of wealth,

in the ascetic austerities themselves, in meditation, in study, etc.

Sreedhara explains the first compound of the second line differently.

According to him, it means not study and knowledge, but the knowledge

from study.

179. All these are different kinds of Yoga, or the different stages of

Yoga practice.

180. i.e., knowledge being attained, the fruits of action are attained

by, at least, their end being compassed.

181. Sankhya is renunciation of action, while Yoga is devotion through

action.

182. The grammatical form of the word Yoga as here employed is

exceptional.

183. The first atman is explained as the soul, the second as the body, by

all the commentators.

184. Taking means taking anything with the hands.

185. Water when thrown over a lotus-leaf escapes without soaking or

drenching the leaf at all.

186. Telang renders Pura as city, of course, the body having two eyes,

two ears, two nostrils, one mouth, and two openings for excretions, is

meant.

187. Such men are exempted from the obligation of re-birth. Leaving this

body they merge into the Supreme Soul.

188. The word is Swapacha meaning a member of the lowest caste.

189. "Brahma is faultless and equable"; so Sreedhara and others,--"since

faultless equality is Brahma."

190. The sense is that they are at one with Brahma both here and

hereafter.

191. Renouncer and devotee Sannyasin and Yogin.

192. Which spring from desire.

193. Self in this sloka is explained by the commentators as mind. The

mind, unless controlled, cannot lead to devotion.

194. Chitta and atma are explained by the commentators as "mind and body."

195. Fixed on one's own self, i.e., withdrawn from all objects of sense.

Thus Sankara.

196. Nischayena is explained by Sankara as equivalent to "with

preservence" or steadily. Sreedhara explains it as equal to "with the

certitude of knowledge acquired by instruction."

197. Mriti-grahitaya Buddhya is, as explained by Sankara and others "with

understanding controlled by patience," K. T. Telang renders it "with firm

resolve coupled with courage."

198. i.e. I am always visible to him, and he too is always within my

sight and I am always kind to him.

199. i.e. how its stable existence may be secured, the mind being by

nature ever restless.

200. Fallen off from both, i.e., from heaven (through work) and

absorption into Brahma (through devotion).

201. Without leaving anything, i.e., entirely.

202. The Divine-Word i.e., the Vedas. So great is the efficacy of

devotion that one merely enquiring of it transcends him who conforms to

the rites of the Vedas.

203. Only some one, i.e., very few. Few perfection, i.e., for knowledge

of self. Thus all the commentators.

204. The last word of the first line of this sloka is param (higher) and

not aparam with the initial a silent owing to the rules of Sandhi. Many

of the Bengal texts have aparam, not excepting the latest one printed at

Calcutta.

205. Kama which I have rendered desire is explained by Sreedhara as the

wish for an unattained object; and raga as the longing or thirst for

more. The second Kama is explained as desires of the class of love or

lust.

206. Daivi is explained by Sankara as divine; by Sreedhara as marvellous.

207. The divine desires are about sons, fame, victory over enemies, etc.,

regulations, such as fasts etc.; their own nature, i.e., disposition as

dependent on the acts of their past lives. Thus all the commentators.

208. The worshipper obtains his desires, thinking he gets them from the

godhead he worships. It is however, that gives him those.

209. The divinities being perishable, myself imperishable. What these

obtain is perishable. What my worshippers obtain is imperishable.

210. The ignorant, without knowledge of my transcendent essence take me

to be no higher than that what is indicated in my human and other

incarnate manifestations. Thus Sreedhara.

211. Adhyatman is explained as all that by which Brahman is to be

attained. All actions mean the whole course of duties and practices

leading to the knowledge of Brahman.

212. The three words occurring in this sloka and explained in the next

section, forming as they do the subject of a question by Arjuna.

213. Bhava is production, and Udbhava is growth or development. Thus

Sreedhara.

214. All the doors, i.e., the senses. Confining the mind within the

heart, i.e., withdrawing the mind from all external objects. Murdhni is

explained by Sreedhara to mean here "between the eyebrows."

215. All these regions being destructible and liable to re-birth, those

that live there are equally liable to death and re-birth.

216. The meaning, as explained by Sreedhara, is that such persons are

said to know all, and not those whose knowledge is bounded by the course

of the sun and the moon.

217. In this round of births and deaths, the creatures themselves are not

free agents, being all the while subject to the influence of Karma, as

explained by the commentators.

218. The commentators explain the word fire, the light, day, &c., as

several godheads presiding over particular times.

219. The atmosphere occupies space without affecting it or its nature. So

all things are in the Supreme Being without affecting him.

220. My nature, i.e., the unmanifest principle or primal essence.

221. Prakriti which I render "nature" is explained by the commentators as

Karma, the influence of Karma or action being universal in setting the

form of a particular entity at the time of its creation.

222. This reason, i.e., my supervision.

223. Sreedhara says that these are different modes of worship; "with

reverence and ever devoted" grammatically refers to each of the three

classes of worshippers indicated.

224. Performing the sacrifice of knowledge, i.e., believing Vasudeva to

be everything. In many forms, i.e., as Brahman, Rudra, etc.

225. Mantra is the sacred verse or verses used for invoking godheads, and

for other purposes.

226. Hence they have to come back, explains Sreedhara.

227. Prayatatmanas is explained as Suddhachittasya.

228. Iman lokan (this mortal world), Sreedhara says, may mean "this form

of royal saint that thou hast." This is far-fetched.

229. Telang renders Paramam 'excellent'; Mr. John Davies, 'all

important'. The meaning is referring to the 'Supreme Soul'.

230. Both Sankara and Sreedhara explain Sarvassas as "in every way".

i.e., as creator, as guide, &c.

231. Prajas offspring, including, as Sankara says, both mobile, and

immobile, therefore, not mankind alone.

232. Bhava-samanwitas is explained by Sreedhara as "full of love", which

K. T. Telang accepts. Sankara explains it as "endued with penetration

into the knowledge of the Supreme object."

233. Tityam, ever, is connected with what follows and not what precedes.

Thus Sreedhara. Mr. Davies connects it with Kathayantas.

234. K. T. Telang renders buddhi-yogam as knowledge; Mr. Davies, as

mental devotion and Sankara, "devotion by special insight."

235. To know thee fully is impossible. In what particular forms or

manifestations, therefore, shall I think of thee? The word Bhava in the

second line is rendered "entities" by K. T. Telang, and "form of being"

by Mr. Davies.

236. Vistarasya evidently refers (as explained by all the commentators)

to Vibhutinam. it is a question of grammar and not of doctrine that there

can be any difference of opinion. Mr. Davies, however, renders it "of

(my) greatness." This is inaccurate.

237. The Adityas are the solar deities, twelve in number, corresponding

to the twelve months of the year. The Maruts are the wind-gods, whose

chief is Marichi.

238. The Rudras are a class of destructive gods, eleven in number. The

Vasus are an inferior class of deities, eight in number. The lord of

treasures is Kuvera.

239. The Japa-sacrifice is the sacrifice by meditation which is superior

to all sacrifices.

240. Kamadhuk, the wish-giving cow called Surabhi. The cause of

re-production, i.e., I am not the mere carnal passion, but that passion

which procreates or is crowned with fruit.

241. In 28, Vasuki is called the chief of the Sarpas (serpents); in 29

Ananta is spoken of as the chief of the Nagas. The latter are Sarpas as

well, Sreedhara says that the distinction lies in the fact of the Nagas

being without poison. This is hardly correct.

242. Pavatam may also mean "of those that have motion." Rama is

Dasaratha's son, the hero of Valmiki's poem. Ganga is called Jahnavi

because she was, after having been drunk up, let out by the ascetic Jahnu

through his knee.

243. Mr. Davies renders Vedas 'Pravadatam' as "the speech of those that

speak." K. T. Telang renders it "the argument of controversialists."

244. A, or rather the sound of A as in full, is the initial letter of the

Sanskrit alphabet. Of compounds, the Dwanda, or the copulative compound,

is enumerated first. In other respects again, the Dwanda is the best kind

of compound for the words forming it are co-ordinate, without one being

dependent on the other or others.

245. The Vrihat-saman is said to be the best, because it leads to

emancipation at once. Thus Sankara. The Margasirsha is the month from the

middle of February to the middle of March. Productive of flowers, i.e.,

the Spring.

246. Mr. Davies renders the last line of this verse as "I have

established in continuance all this universe by one part myself." This is

both obscure and inaccurate.

247. Adhyatman, i.e., the relation between the Supreme and the individual

soul. This my delusion, i.e., about my being the slayer.

248. Avyayam is that which has no decay. Ordinarily, it may be rendered

"eternal." Telang renders it "inexhaustible". Elsewhere I have rendered

it as "understanding."

249. Ekastham, lit. "all in one". i.e., collected together.

250. Devam is explained by Sreedhara as Dyotanatmakam i.e., endued with

splendour. Mr. Davies renders it resplendent; but Telang renders it

"deity."

251. Pra-vibhaktam-anekadha (divided diversely) is an adjective of Jagat.

See Sreedhara. Both Mr. Davies and Telang seem to take it as a predicate

in contra-distinction to Ekastham. This is scarcely correct.

252. Verse 21 is read differently. For Twam Surasangha, some texts read

twa-Asurasanghas. Then again for Stuvanti in the second line some read

Vikshate.

253. Pravritti is explained by both Sankara and Sreedhara as Chesta,

i.e., movements or acts. Mr. Davies is, I think, not correct in taking it

to mean "evolved or developed form."

254. Kala here is death. Mr. Davies renders it Time, following some other

translators. Pravriddha is not (as Mr. Davies renders it) "old" or "very

old," but swelling or fully developed. Then again, Mr. Davies commits a

ludicrous blunder in rendering Rite twam as "Except thee." This is one of

those idioms at which a foreigner is sure to stumble who has only the

lexicons for his guide. What Krishna says is not that all would perish

save Arjuna, but that without Arjuna (i.e., even if he did not fight) all

would perish.

255. Nidhanam is either refuge or support or abode or receptacle. Mr.

Davies incorrectly renders it "treasure-house."

256. Sankara accepts the reading Gururgariyan, Sreedhara takes it as

Gururgariyan. In either case the difference in meaning is not material.

257. Sankara connects Adhyayana with Veda and Yajna. This seems to be

right explanation.

258. Ata urddham is 'after this,' or 'hereafter on high' as Mr. Davies

renders it.

259. Although the limitation "for fruit" does not occur in the text, yet,

it is evident, it should be understood. Krishna does not recommend the

total abandonment of actions, but abandonment for their fruit. Mr. Davies

renders arambha as "enterprise."

260. The learned, i.e., they that are themselves acquainted with is

Kshetra and what not. As explained by Krishna himself below, Kshetra is

Matter, and Kshetrajna is Soul.

261. Dukha-dosha is explained by both Sankara and Sreedhara as a Dwanda

compound.

262. Vivikta is explained by the commentators as Suddha or

Chittaprasadakara. There can be no doubt, however, that it is in

opposition to Janasamsadi following. Hence I render it "lonely".

263. The object of the knowledge of truth is the dispelling of ignorance

and the acquisition of happiness.

264. Nor having eyes, etc., yet seeing, etc.; without attributes, yet

having or enjoying all that the attributes give.

265. All modifications, i.e., of material forms; all qualities, i.e.,

pleasure, pain, etc. The word rendered "nature" is Prakriti (primal

matter), and that rendered "spirit" is Purusha (the active principle).

Vikarna and Gunan include all material forms and attributes of the soul.

266. Karya-karana-karttritwa is explained by both Sankara and Sreedhara

to mean "the capacity of working (residing) in the body and the senses."

K. T. Telang adopts this. Mr. Davies in his text has "in the activity of

the organs of action." In course of his philological notes, however, he

gives the correct rendering. 'Is said to be' is explained by Sreedhara.

as referring to Kapila and others.

267. It is the embodied spirit only that can enjoy the qualities of

Nature. Then again, the kind of connection it has with those qualities

settles its birth in good or evil wombs.

268. Mr. Davies misunderstands the grammatical connection of the words in

the second line of this verse. K. T. Telang, following Sreedhara, says,

the word should be rendered "approver."

269. What is heard, i.e., the Srutis or the sacred doctrines.

270. Destroying self by self is to be deprived of true knowledge.

271. Sarvatra in the second line is explained by Sreedhara as "in every

body, superior and inferior." Grammatically it may mean also, "in every

part of the body." Such a theory, however, of the seat of the soul would

be contrary to all Hindu ideas.

272. Bhuta-Prakriti-moksha is explained by both Sankara and Sreedhara as

moksha or deliverance from the prakriti (nature) of bhutas' or entities.

It is true knowledge that effects such deliverance. Mr. Davies renders it

"deliverance of beings from Nature." This is evidently incorrect.

"Beings" is not synonymous with self or soul.

273. Itas is explained by Sreedhara as "from the fetters of this body."

274. Sreedhara makes mahat an adjective of yoni; Sankara makes it an

adjective of Brahma. K. T. Telang follows Sankara.

275. Happiness and knowledge are attributes of the mind, not of the soul.

Hence, when attached to the soul, they are as fetters from which the soul

should be freed.

276. Deha samudbhava is explained by the commentators as having their

"samudbhava or parinama in deha." It is an instance of the vahuvrihi

compound.

277. Light, activity, and delusion are the three qualities as indicated

by their effects.

278. Pratishtha is explained by Sankara as "something on which another

(here Brahma) stays or rests." Sreedhara explains it as Pratima. Telang

following Sreedhara, renders it "embodiment;" Mr. Davies, as "seat."

Amritasya and Avyayasya are taken separately by the commentators.

279. The 'Aswattha' is the sacred Indian fig tree, here emblematical of

the course of worldly life. Its roots are above; those roots are the

Supreme Being. Its branches are below, these being the inferior deities.

Its leaves are the sacred hymns of the Vedas, i.e., as leaves keep the

tree alive and even conduce to its fruits, so the Vedas support this tree

and lead to salvation.

280. Upwards and downwards i.e., from the highest to the lowest of

created things. Enlarged by the qualities, i.e., the qualities appearing

as the body, the senses, etc. The sprouts are the objects of sense, being

attached to the senses themselves as sprouts to branches. The roots

extending downwards are the desires for diverse enjoyments. Thus Telang,

following the commentators.

281. Joined to the qualities, i.e., perceiving objects of sense or

experiencing pleasure and pain.

282. "Atmani" in the first line is "in the body" as explained by

Sreedhara and others: "in the understanding" as explained by Sankara. It

seems, however, to be used in the general senses of "themselves", without

particular reference to either body or understanding. An Akritatman is

one whose soul is not made or formed; generally, "a person of unsubdued

passions."

283. There can be no question that Soma here means the moon and not the

Soma juice quaffed in sacrifices, or sap. It is the moon that supports,

nourishes all herbs and numerous passages may be quoted from Hindu sacred

literature to show this. Mr. Davies, therefore, clearly errs in rendering

Soma as "the savoury juice."

284. The four kinds of food are: that which is masticated, that which is

sucked, that which is licked, and that which is drunk.

285. Apohanam is loss or removal. It is a well-known word and its

application here is very natural. I am memory and knowledge (to those

that use them for virtuous acts). I am the loss of these faculties (to

those that engage in unrighteous acts). Mr. Davies erroneously renders it

as "The power of reason."

286. Kutashtha is rendered by K. T. Telang as "the unconcerned one", by

Mr. Davies as "the lord on high." I incline to the scholiasts who explain

it as "the uniform or the unchangeable one."

287. Sarvabhavena is explained by Sankara by Sarvatma-chintaya (thinking

Me to be the soul of everything). Sreedhara explains it as

Sarvaprakarena. Why may it not mean "with the whole soul" or "with excess

of love."

288. I adopt Sankara's explanation of the last compound of the first line

of this sloka, Sreedhara explains it differently.

289. Prabritti I render "inclination" and Nivritti as "disinclination."

The inclination is, as all the commentators explain, towards righteous

actions, and the disinclination,--consequently, is about all unrighteous

actions. K. T. Telang renders these words as "action" and "inaction". Mr.

Davies, following the French version of Burnouf, takes them to mean "the

creation and its end."

290. Sankara seems to connect the genitive Jagatas with achitas Sreedhara

connects it (which is natural) with Kshayaya, which I accept.

291. 'That' evidently refers to sacrifice, penance, and gift, in the

clause before. The commentators, however, suggest that it may, besides,

refer to Brahma. I am myself not sure that it does not refer to Brahma.

292. 'What the author wishes to lay down in these verses is that the

words OM, TAT, and SAT, have each their respective uses. When used as

directed here, such use cures the defects of the respective actions to

which they are applied, it being understood that all three denote Brahma.

293. Sanyasa I render Renunciation. K. T. Telang does the same. Mr.

Davies renders it "abstention." So 'Tyaga' I render "abandonment." Mr.

Davies renders it "renunciation." What the two words, however, mean is

explained fully in the verses that follow.

294. Both Sankara and Sreedhara explain the second line consisting of two

propositions, the connecting verb bhavet being understood.

295. I have used "when" for "whatever" to make the sentence grammatical.

296. Davies, giving the sense correctly, does not follow the true order

of the subject and the predicate. Following Lassen, he renders kusala and

akusala as "prosperous" and "unprosperous;" for medhabi K. T. Telang has

rendered "talented" which has not the sanction of good usage.

297. That is, as Sreedhara explains, one who hath renounced the fruit of

actions.

298. Kritante Sankara takes it as an adjective of Sankhye and thinks that

the reference is to the Vedanta. Sreedhara also seems to be of the same

opinion.

299. The substratum is the body. The agent is the person that thinks

himself to be the actor. The organs are those of perception etc. The

efforts are the actions of the vital winds--Prana, etc. The deities are

those that preside over the eye and the other senses. The deities have no

place in Kapila's system. Hence, if it is not the Vedanta, some system

materially based upon Kapila's and recognising the interference of the

deities, seems to be indicated. Atra is explained by Sreedhara as

equivalent to "among" or "with these." I think, however, it means, "are

here", i.e., are enumerated here, or, in this connection.

300. Hath no feeling of egoism, i.e., doth not regard himself as the

doer, Sullied, i.e., by the taint of desire of fruit.

301. Mr. Davies, I think, is right in rendering Samgrahas as

"complement." K. T. Telang renders it as equivalent to "in brief."

302. In the enunciation of qualities i.e., in the Sankhya system.

303. Full of affections, i.e., for children, etc., as Sreedhara.

304. Prakrita which I have rendered "without discernment" following

Sreedhara, may be, as Mr. Davies renders it, but "malicious."

305. Mr. Davies makes "unswerving" an adjective of 'devotion.' This is

wrong, for Avyabhicharinya (unswerving) is a feminine instrumental, and

must qualify Dhritya.

306. Atma-budhi-prasadajam. K. T. Telang, following an alternative

explanation offered by Sankara, renders it "clear knowledge of the self."

Mr. Davies renders the "serenity of one's own mind." I follow Sreedhara.

307. Asamsayas is the reading that occurs in every text, and not

Asamsayam. Mr. Davies, therefore, is incorrect in rendering it

"doubtless" and making it an adverb qualifying "come to me."

308. Bhuti is explained by Sreedhara as gradual abhivridhhi, i.e., growth

or greatness. Niti is explained as Nyaya or justice.

309. Varayudham is according to Nilakantha, the excellent bow. Yena in

verse 8 is equivalent to Yatra.

310. What Bhishma says is this: I am bound by the Kauravas and,

therefore, I am not a free agent. Obliged I am to battle against you. Yet

I am saying, "What do you ask of me?" as if I could really give you what

you might ask. My words, therefore, are without meaning, or vain, like

those of a eunuch. Klivavat is explained by Nilakantha as Kataravat. Even

in that case, the sense would be the same.

311. The Bengal reading is evidently incorrect. The Bombay text reads

Raja for Vacoa.

312. Nilakantha thinks that vigatakalmashas refers to Drona; the meaning

he suggests is "Tell me with pure heart etc., etc.," I think Nilakantha

is not right.

313. The sense of the first line is that because I am bound by the

Kauravas with their wealth, therefore, I am obliged to make this

reservation in the matter of granting thee thy wishes. That reservation

really nullifies my promise.

314. Paran is explained by Nilakantha as "superior" qualifying Ripun.

315. Vritosmi is the reading of the Bengal texts, better than Vaddhosmi

of the Bombay edition, and bhristomi of the Burdwan text. Salya was not

bound to the Kauravas like Bhishma or Drona or Kripa by pensions, but

gratified by the reception granted to him by Duryodhana in secret, he,

generously agreed to aid the latter even against his own sister's sons

and their step-brothers.

316. For Puskalan the Bombay text reads Pushkaran which means a kind of

drum.

317. For rajan in the Bengal texts, in the first line of the 5th verse,

the Bombay text reads hyasan which I adopt.

318. Maha samucchrave is explained by Nilakantha as Mahasamprahare.

319. Literally, "showing himself in an awful form."

320. Subhadra's son Abhimanyu.

321. These fences were made of iguana skins and cased the hands of the

bowmen up to a few inches of the elbow-joint.

322. Nimitta is explained by Nilakantha as the mark of object aimed at.

Drona was the preceptor in arms of almost all the Bharata princes.

323. With two Bhallas Abhimanyu cut off his adversary's standard; with

one, one of the protectors of his car-wheels: and with another, his

charioteer. Thus Nilakantha. A Parshni is altogether a different person

from a Sarathi. Hence Nilakantha is assuredly right.

324. 'Angaraka' is the planet Mars, and 'Sukra' i.e. Venus.

325. Prativindhya was Yudhishthira's son by Draupadi.

326. Maghavat is Indra, the chief of the celestials.

327. The word used in the original is Viparitam lit. contrary. The sense

seems to be that car men fought on foot, cavalry soldiers on elephants,

warriors on elephants from horseback, &c. The very character of the

forces was altered.

328. i.e., though repulsed, these frequently rallied, and occupied the

same ground as before.

329. The last half of the 7th with the 8th forms one sentence. It is

certainly pleonastic. Ranavaranais of the Bengal texts is preferable to

the Bombay reading Varavaranais. Toranas are the wooden edifices placed

on the backs of elephants for the protection and comfort of the riders.

These are called in India Hawdas.

330. Many of the Bengal texts read Avinitas. The correct reading, as in

the Bombay text, is Abhinitas. Aprabhinna is literally "unrent," i.e.

with the temporal juice not trickling down. This juice emanates from

several parts of the elephant's body when the season of rut comes. To

avoid a cumbrous periphrasis, which again would be unintelligible to the

European reader, I have given the sense only.

331. For the Bengal reading 'Mahaprajna' the Bombay text reads

'Mahaprasas.'

332. Rathat and not Rathan is the reading that I adopt.

333. The Bengal reading 'narvarakshaye' seems to be better than

'Mahavirakshaye' of the Bombay text.

334. Talaketu is lit. Palmyra-bannered. Without using such compounds, the

'brevity' of the sentences cannot be maintained.

335. Karshni is Krishna's or Arjuna's son Abhimanyu. Arjuna was sometimes

called Krishna.

336. Laghavamargasya is a mis-reading for Laghavamargastham'; then again

chapi is incorrect, the correct reading chapam as in the Bombay text.

337. The Bengal reading is 'Suaris Vritascha Sainyena'. The Bombay

reading (which I do not adopt) is 'Vritastu Sarva Sainyena.'

338. Nine slokas and a half, from the second half of the 43rd verse to

the 52nd verse (as above), are omitted in the Bengal texts. These,

however, occur subsequently in section 46 following. The fact is, the

whole of the passage in this section and the 116 verses in the following

section, and the first 24 verses in the section 49, are regarded as an

interpolation. In those sections of the Udyoga Parvam where the Rathas

and the Atirathas, &c, are counted by Bhishma, no mention is made of any

warrior of the name of Sweta. The Burdwan Pundits omit these passages

altogether. I myself believe them to be an interpolation. Occurring,

however, as it does in both the Bengal and the Bombay texts, I cannot

omit in the English version.

339. The Bombay text reads 'Yavana nihatam,' which is better.

340. I adopt the Bombay reading of the 22nd verse.

341. 'Swayam' in some of the Bengal texts is a misprint for 'Kshayam'.

342. Chakrapani is Vishnu armed with the discus.

343. For 'Yuthan' which gives no meaning, I read 'Yodhas'. The Bengal

reading 'muktvagnimiva daruna' is better than the Bombay reading 'muktam

ripumishu darunam.'

344. The Bombay reading 'jivitam dustyajam' is better than the Bengal

reading 'jivam taduttham', if it has any meaning.

345. In the first line of 71st verse, the word is not 'Laghu' but

'alaghu', the initial 'a' being only silent according to the rule of

Sandhi. Though omitted in the Bengal texts, it occurs in the Bombay

edition.

346. 'Ghoram', 'ugram', 'mahabhayam', are pleonastic.

347. In the first line of 87 for Maheswara (meaning Siva) the Bombay text

reads Dhaneswara (meaning Kuvera, the lord of treasures). For also

'Bhimainipatitiya' in the second line the Bombay text reads 'Bhishma

inipainya'.

348. The transgression of which Dhritarashtra alludes is the slaughter by

Bhishma from his car, of Sweta who was then a combatant on foot. Or, it

may be the very slaughter of Sweta, who was dear to the Pandavas and

which act would, the king thought, provoke them more.

349. Verses 4 to 7 are exceedingly difficult. I am not sure that I have

understood them correctly. They are of the nature of Vyasakutas, i.e.,

deliberate obscurities for puzzling Ganesa, who acted as the scribe, for

enabling Vyasa to gain time for compositions. In verse 4 'Pitus' means

uncle's and not father's; so also 'durga decam' in verse 6 means

entanglements, like Duryodhana's hostility with the Gandharvas on the

occasion of the tale of cattle. In verse 7 of the Bengal reading is

Yudhishthiram bhaktya. The Bombay reading which I adopt, is Yudhishthire

bhaktas. In 8, the purushadhamas are Sakuni and Karna. &c.

350. As both operations are useless, so are these thy regrets.

351. The sense is that Arjuna representing one force, and Bhishma

another, the two forces seemed to mingle, into one another, like one bolt

of heaven against another, as one may say.

352. Aplavas and Alpave are both correct.

353. In the first line of the 14th verse Aviseshana seems to be

incorrect. The Bombay text reads Avaseshena which I adopt.

354. The correct reading is Vishnu, and not Jishnu as in many of the

Bengal texts.

355. Indrayudha is Indra's bow or the rainbow. Akasaga (literally a

ranger of the skies) is a bird. The vapoury edifices and forms,

constantly melting away and reappearing in new shapes, are called

Gandharvanagar as (lit. towns of the Gandharvas or celestial choiristers).

356. The Bengal reading is Savayambhuriva bhanuna which I have adopted.

The Bombay reading is Merurivabhanuna, which means "like the mountain

Meru with Sun." It is difficult to make a choice between the two.

357. The Bombay text differs in many respects from the Bengal texts as

regards the positions assigned to the several warriors and races in the

Pandava host. It is impossible to settle the true readings. I have,

therefore, without any attempt at correction, followed the Bengal text.

358. The last word of the 28th verse is 'Ratheshu cha', and not 'Dhajeshu

cha' for umbrellas could not possibly be fastened to standards.

359. This identical verse occurs in the first chapter of the Bhagavad

Gita (vide, Verse 10, Chap. 25, of this Parvan, ante). There following

the commentators, particularly Sreedhara, I have rendered Aparyaptam and

Paryaptam as less than sufficient and sufficient. It would seem, however,

that that is erroneous.

360. For these names, vide note in page ante, Bhishma Parva.

361. The 26th verse in the Bengal texts consists of three lines. In the

Bombay texts, the half-sloka about Artayani does not occur.

362. In the first line of the 5th verse, the true reading is avidhata and

not amarshanam.

363. In the first line of 29, the correct reading is Prishna and not

Pritana.

364. 'Samuchchhritam' or 'Samutthitam,' meaning risen, is scarcely a

happy adjective here.

365. 'Parshni' is the wing or side of a car-warrior. The last word of

this verse is not 'Satpurushochitam' but 'Satparushairvritam'.

366. 'Kovdara' is the species of ebony called Bauhinia Variegata.

367. The Bombay reading 'Vegavattaram' is better. Literally, it means,

'capable of imparting a greater impetus.' To avoid such periphrasis I

render it 'tougher'.

368. The sense is that all these were entirely shrouded by Arjuna's

arrows.

369. The true reading is Charmanam and not Varmanam: also bhumipa and

bhutale.

370. i.e., is about to set.

371. For 'Satyatha tena' the Bombay text reads 'Satyasandhena'. I follow

the Bengal reading.

372. What these were it is difficult to determine. The Bombay reading is

different. For Indrajala they read Indrakila which is as unknown as the

other.

373. The Vaitarani is the fabulous river that separate this world from

the next.

374. In the first line of the 5th, for 'rajna' of the Bengal texts the

Bombay text reads 'gupta'. I follow the Bengal reading which is better.

375. In the second line of the 6th, for sasars sena the Bombay reading is

sena mahogra which is better, I adopt it.

376. I adopt the Bengal reading Vyapta and not Vyala.

377. The word Saravarani in the text is rendered by K. P. Singha as

quivers. Nilakantha explains it as coats of mail. There can be no doubt,

however, that the Burdwan Pundits render it correctly as shields.

378. In the first line of 19th, the Bengal reading Saykanam is a mistake.

The true reading is Saditanam.

379. Salya is called Artayani after the name of his father.

380. These were Kshuras (arrows with heads like razors), kshurapras,

(arrows with horseshoe heads), bhallas (broad-headed arrows), and

anjalikas (arrows with crescent-shaped-heads).

381. i.e., the universal destroyer armed with his bow.

382. Gory mace wet with &c. the original is pleonastic.

383. The Bengal reading parantapa is a mistake for kathanchana.

384. 'Kimpaca' is a species of cucurbitaceous plant. To avoid periphrasis

I render it poison.

385. Aklishtakarman literally means one who is not tired with what he

does; hence, one who easily achieves the highest feats. When applied to

Krishna or any divine personage it means one who does everything by a

fiat of his will, without being dependent on means like ordinary persons.

It may also mean one of pure or white deeds.

386. Literally "be a perpetuator (son) of Yadu's race!"

387. The Bengal reading is Sa vai devas. The Bombay reading is Purvadevas.

388. The Three-stepped Lord, Vishnu became vamana or the dwarf for

robbing the Asura Vali of his dominions. Disguised in that shape he asked

of Vali three steps of land. Vali, smiling at the littleness of what was

asked, gave it. But when the dwarf expanded his form and covered the

heavens and the earth with only two steps of his, no space could be found

for the third step. Vali was forthwith seized and bound as a

promise-breaker, and sent to reside in the nether regions.

389. Word of command.

390. i.e., really existent among all things.

391. A fabulous aquatic animal resembling an alligator.

392. Formed after the shape of the hawk.

393. The Bengal reading is 'Yudhi sandhaya'. The Bombay reading is

'pratisamvarya'. I adopt the latter.

394. Literally, "made a fierce battle."

395. The Bengal reading Gooranamatitejasa is what I adopt. The Bombay

reading, Ghoranamapnitaujasam involves a useless hyperbole. Of course,

atitejasa qualifies dhanusha in the next line.

396. Kandigbhutas lit. "not knowing which point of the compass was which."

397. In the second line of 17, the Bombay text incorrectly reads Arjunam

for Pandavas.

398. In the first line of 32 the Bengal reading is Mahabhujas. The

correct reading seems to be (as in the Bombay text) Mahadhvajas.

399. The last half of the second line of 35 in the Bengal text is

vicious, I adopt the Bombay reading.

400. The pronoun 'sa' in the first line of 8 refers to Yuyudhana. Burdwan

Pundits erroneously take it as referring to Duryodhana, being misled by

the words Kurunam Kirtivardhanas.

401. The Bombay reading asaniparabhan (which I adopt) is better than the

Bengal reading asaniswanan, for in connection with yamadanda immediately

preceding the latter would be incongruous, if not unmeaning.

402. An additional verse occurs here in connection with the slaughter of

Satyaki's sons, in the Bombay texts. The Bengal texts omit it.

403. Ekayangatas is lit. "intently."

404. Literally, "hence his thoughts were so."

405. Suchimukha is literally "needle-mouthed." It is a wedge-like column

with the thin or pointed end turned towards the side of the enemy.

406. The Bombay reading, which I adopt, is visravat in the beginning of

the 2nd line. The Bengal reading is visramvat, meaning "from motives of

affectionate enquiry". It may also mean "from confidence," though not in

this connection.

407. The last word of 4 is read differently in the Bengal texts viz.,

Rathanghas, instead of, as in the Bombay edition, Maharathas.

408. Vimana the nominative singular of Vamanas refers to Gangasutas. The

Burdwan Pundits wrongly translate it "with mind unmoved." I am not aware

of any other reading.

409. The last verse is read variously. But the Bombay and the Bengal

texts have faults of their own. The first word is ugranadam (Bengal) and

not ugranagam (Bombay). The Vahuvarnarupam (Bombay) is correct, and not

Vahuvarnarutam (Bengal). The last word of the first line is

Samudirnamevam (Bombay), and not Samudirnavarnam (Bengal).

410. Differently read in the Bengal texts, viz., Somadatta with the

Saindhavas.

411. The Bengal reading Rathas in the first line of 6 is a mistake;

should be, as in the Bombay text, tatha.

412. The last word of the first line of 36 is amitan in the Bengal texts.

The Bombay reading is Varmitan. I prefer the Bengal reading.

413. Satyaki was Arjuna's disciple in arms. Vijaya was another name of

Arjuna.

414. Divakaram prapya, lit, 'reaching the path of the sun,' i.e., while

coursing through the sky.

415. The meaning seems to be that Salya was pleased in witnessing the

skill of his sister's sons, while the twins themselves were pleased in

displaying that skill before one who was related to them through their

mother.

416. The Burdwan Pundits render this verse by carelessly taking, Viryavat

as an adjective of saram. It qualifies Sahadeva. The reading Viryavat

occurs in no text.

417. Lit. "This one no longer is" i.e., 'alive'.

418. The original is Vichnvantas (a practical) meaning 'plucking as

flowers'.

419. These, in Hindu physiology, are the three humours of the body always

contending for mastery over the vital forces.

420. Bhima had vowed to slay the sons of Dhritarashtra; therefore,

Abhimanyu liked not to falsify his uncle's vow by himself slaying any of

them.

421. Instead of yat in the beginning of the second line, yada would be

better. None of the printed text, however, have yada.

422. In the first line of 50, the Bengal reading is Satam. I prefer the

Bombay reading which is atyantam. For, again, paryayasya in the beginning

of the second line, the Bombay text reads anayassa which is better.

423. The Bombay reading which I adopt is ajnayamanas cha. The Bengal

reading seems to be incorrect.

424. Vipralapapavidham is literally "force from unreasoning declamation."

The Bombay reading is vicious.

425. The meaning seems to be that the arrows shot by Yudhishthira were

cut off by Bhishma, in numberless distinct sets, taking each set at a

time.

426. i.e., just before setting.

427. Krishna-sarathis (Bombay); the Bengal reading is Vanaradhvajas.

428. The true reading, I think, is that of the Bombay text, viz.,

namabhis. The Bengal reading is manobhis. How can persons challenge each

other mentally, although they may single out their antagonists so?

429. Nagas, which may mean both stones and trees. In either case, the

comparison would apply.

430. His pledge, viz., that in battle he would slay all the sons of

Dhritarashtra.

431. The Bengal reading is tatas kruddhar. The Bombay reading is vachas

kruram. I adopt the latter.

432. The last word of this verse in the Bengal text is Sanjaya; in the

Bombay text, it is Samyuge. The latter seems to be the true reading, for

after Sanjaya in the first line, its repetition in the second is useless.

433. The last word of the 4th verse is anivartinam. In the Bengal texts

it is sumahatmanam.

434. The last word of the first line of 8 is Vichetasa and not (as in the

Bengal texts, including the Burdwan edition) Viseshatas which would

scarcely have any meaning.

435. I have expanded the first line of 13, as a closely literal version

would scarcely be intelligent to the general reader. The sense is that

the evil consequences, that have now overtaken thee, arose even then when

the beneficial counsels of Vidura were first rejected.

436. The Bengal reading Dwidhabhutais is incorrect. It should be, as in

the Bombay text, tridhabhutais.

437. In the Bengal texts, tava in the first line is incorrect. It should

be tatra (Bombay).

438. Steeds that are described as Nadijas would literally mean "those

born in rivers." The Punjab, or some other country watered by many rivers

is meant.

439. Literally, "in soil belonging to another." The original is

parakshetre.

440. Vayuvega-samsparsam, literally, "the contact (of whose dash or

collision) resembles that of the wind in force." The meaning, therefore,

is that those chargers dashed against hostile division with the fury of

the tempest.

441. In the first line of 64, the true reading is Survamarmajna, and not

Sarvadharmajna.

442. The last word of the second line is variously read. The Bengal

reading is Mahadwijas Probably implying Garuda, the prince of birds. I

have adopted the Bombay reading.

443. i.e., with temporal juice trickling down.

444. The duty consisted in not retreating from the field.

445. i.e., the rescue of the king.

446. In the second line of 15, the Bengal reading saravarshena is

incorrect. The Bombay reading Rathavansena is what I follow.

447. The Bengal reading hayais in the instrumental plural is incorrect.

The Bombay text reads hayas (nom. plural). This is correct.

448. Literally, 'divided in twin'.

449. Mountains, in Hindu mythology, had wings, till they were shorn of

these by Indra with his thunder. Only Mainaka, the son of Himavat, saved

himself by a timely flight. To this day he conceals himself within the

ocean.

450. The Bengal reading of the first line of this verse is vicious. The

true reading is parswaistudaritairanye. Both parsa and darita should be

(as here) in the instrumental Plural, and anye should be in the nom.

plural.

451. The correct reading, as settled by the Burdwan Pundits, is Hataroha

vyodrisyanta. Some texts have Hayaroha which is incorrect.

452. "Blinded cheeks." The Sanskrit word is madandha. Literally rendered,

it would be "juice-blind". This can scarcely be intelligible to the

general European reader. Hence the long-winded adjectival clause I have

used.

453. The first line is evidently pleonastic. Sanskrit, however, being

very copious, repetitions can scarcely be marked at the first glance.

Literally rendered, the original is--"Juice-blind and excited with rage."

'Juice-blind,' I have explained elsewhere.

454. The word I render "muskets" is nalika sometime ago the Bharata (a

Bengali periodical of Calcutta edited by Babu Dwijendra Nath Tagore) in a

paper on Hindu weapons of warfare from certain quotations from the

Ramayana and the Mahabharata, argued that the nalika must have been some

kind of musket vomiting bullets of iron in consequence of some kind of

explosive force. The Rishis discouraged use of nalika, declaring them to

be barbarous and fit only for kings that would come in the Kali age.

455. Padarakshan lit., those that protected the feet (for any warrior of

note). These always stood at the flanks and rear of the warrior they

protected. In the case of car-warriors' these were called chakra-rakshas

(protectors of the wheels). So we have Parshni-rakshas and

Prishata-rakshas', &c.

456. in the first line of the 3rd verse, the Bengal reading is bhayam.

The true reading, however, is khayam.

457. In the second line of 8th, for the Bengal reading, vachaymasa

yodhanam, the Bombay reading is yachtacha Suyodhanam. This is better. The

Bengal reading has no meaning.

458. Literally, "when its impetuosity is stirred up by the wind."

459. The Bengal reading, which I adopt is sardula iva vegavan. The Bombay

reading is sardula iva darpitas.

460. In the first line of 54, the Bombay reading pragrihya is better than

the Bengal reading visrijya.

461. Literally, hundred-slayers; supposed to be a kind of rockets.

462. Some of the Bengal texts, in the first line of the 6th, incorrectly

read sa-run for Sakram.

463. The Bengal reading atmana, the last word of the verse, seems to be a

mistake. The Bombay text gives the right word, which is aimanas

(genitive). Sarvatobhadra seems to have been a kind of square array in

which the troops faced all the points of the compass.

464. In the Bengal texts, savdas in the first line is vicious. The true

reading seems to be sahkhan, as in the Bombay edition. Then again in

Kunjaran (Bengal), the Bombay text reads Pushkaran which is

unquestionably correct.

465. The Bengal reading vanya-nagendra is better than the Bombay reading

gandha-nagendra.

466. In Hindu mythology, solar eclipses are caused by Rahu's attempts at

swallowing the Sun.

467. Budha is Mercury, and Sukra is Venus.

468. Both the Bombay and the Bengal texts repeat Chamarais in the second

line of 24th. This is certainly erroneous. The Burdwan Pundits read it

tomarais. This is correct.

469. In the second line of 30th, the correct reading is Rathas (nom.

plural) and not Rathan. So in the first line of 31st, the word is

turangas (nom. plural) and not turangan.

470. Lit. "reached him with shafts etc."

471. Both the Bengal and the Bombay printed texts are in fault regarding

the word Pandupurvaja. The Bombay text makes it a nom. plural. The Bengal

text makes it an accusative singular. There can be no doubt that the

Burdwan Pundits are right in taking it as a vocative.

472. That you know me to be invincible is a fortunate circumstance, for

if you had not known this, you would have fought on for days together and

thus caused a tremendous destruction of creatures. By your coming to

know, that destruction may be stopped.

473. The adjective Vahu in the first line of 32 qualifies rathinas in the

second line. The last of the verse is a nom. sing. and not a vocative.

474. The Bengal texts read mahasuram in the second line of the verse.

This seems to be vicious. A latter reading would be mahasuram (the great

Asura). The Bombay text reads rane suram. I adopt the last.

475. i.e. Thou art still a woman though the sex hath been changed.

476. Literally, "will not get or obtain you."

477. There can be no doubt that (in the second line of 19 corresponding

with the first line of 19 of the Bombay text), Arjuni should be a

nominative, and not an accusative. The Bombay reading, therefore, is

vicious. The Burdwan Pundits also err in taking that word as occurring in

the accusative form.

478. I think Yatavrata had better be read Yatavratam. It would then mean

Bhishma.

479. Both the Bengal and the Bombay texts are confusing here. I follow

the text as settled by the Burdwan Pundits. If the erudition of the

Burdwan Pundits be rejected, 28 would read as, "Virata, at the head of

his forces, encountered Jayadratha supported by his owl, troops, and also

Vardhaskhemi's heir, O Chastiser of foes." This would be evidently wrong.

480. This Susarman was not the king of the Trigartas but another person

who was on the Pandava side.

481. Both the Bengal and the Bombay texts have Rathanika. The correct

reading as settled by the Burdwan Pundits, is Gajanika.

482. Both the Bengal and the Bombay texts read Arjunas in the second line

of 21. The Burdwan Pundits are for correcting it as Arjunam. I do not

think the correction happy.

483. In the second line of 35 for Satanika, the true reading, is

Sahanikan.

484. After the 60th verse, three lines occur in the Bombay edition as

follows,--"And many elephants, with standards on their backs, were seen

to fly away in all directions. And many Kshatriyas, O monarch, armed with

maces and darts and bows, were seen lying Prostrate on the field."

485. The Bengal texts read Evam etc.; the Bombay reading is samam, I

adopt the former reading. "Set their hearts upon the region of Brahma,"

i.e., fought on, resolved to win the highest heaven by bravery or death

in battle.

486. The Bengal reading of this verse is vicious. In the first line,

lokasya is incorrect and unmeaning, the correct word being vakyasa. In

the second line, again, for Prishtha-ascha samantatas, the correct

reading is Prisharaischa samantatas.

487. Brahma-danda literally means a Brahmana's rod--bamboo-stick. In

consequence of the Brahmana's ascetic power, this thin rod (symbolical of

the Brahmana's power of chastisement) is infinitely more powerful than

even Indra's bolt. The latter can strike only one, but the former can

smite whole countries, and entire races from generation to generation.

With only his Brahma-danda Vasishtha baffled all the mighty and celestial

weapons of Viswamitra vide, Ramayana, section 56, Valakanda.

488. Instead of "the Salwas, the Sayas, and the Trigartas," the Bombay

text reads, "the Trigartas depending on (king) Salwa." I have not,

however, met with any Trigartas under Salwa's rule, that race having, at

this time, Susarman for their ruler.

489. Indra#ddhwaja was a pole, decked with banners, created in honour of

Indra. The festival attracted considerable crowds.

490. The second line of 114 in the Bengal text is vicious. I adopt the

Bombay reading, which is Kururajasya tarkitas. Literally rendered the

second line is "the destruction of the Kuru king was inferred."

491. By bravery on the field of battle, which, according to the Hindu

scriptures, is always thus rewarded