The Mahabharata, of ,Krishna-Dwaipayana Vyasa ,BOOK 2 ,SABHA PARVA,

SECTION XI

"Narada said,--Listen to me, O child, as I tell thee of the assembly

house of the Grandsire, that house which none can describe, saying it is

such. In the Krita (golden) age of old, O king, the exalted deity Aditya

(once) came down from heaven into the world of men. Having seen before

the assembly-house of Brahma the Self-created, Aditya was cheerfully

wandering over the Earth in human form, desirous of beholding what could

be seen here. It was on that occasion, O son of Pandu, that the god of

day spoke unto me, O bull of the Bharata race, of that celestial Sabha

(assembly) of the Grandsire, immeasurable and immaterial and

indescribable, as regards form and shape, and capable of delighting the

heart of every creature by its splendour. Hearing, O bull of the Bharata

race, of the merits of that Sabha, I became, O king, desirous of

beholding it. I then asked Aditya, saying,--O exalted one, I desire to

behold the sacred Sabha of the Grandsire. O lord of light, tell me, O

exalted one, by what ascetic penances, or by what acts, or by what charms

or by what rites, I may be enabled to behold that excellent sin-cleaning

Sabha."--Hearing these words of mine, Aditya the god of day, the deity of

a thousand rays, answered me, O chief of the Bharata race, thus: Observe

thou, with mind rapt in meditation, the Brahma vow extending for a

thousand years. Repairing then to the breast of the Himavat, I commenced

that great vow, and after I had completed it the exalted and sinless

deity Surya endued with great energy, and knowing no fatigue, took me

with him to the Sabha of the Grandsire. O king, it is impossible to

describe that Sabha, saying--it is such, for within a moment it assumes a

different form that language fails to paint. O Bharata, it is impossible

to indicate its dimensions or shape. I never saw anything like it before.

Ever contributing to the happiness of those within it, its atmosphere is

neither cold nor warm. Hunger and thirst or any kind of uneasiness

disappear as soon as one goeth thither. It seems to be made up of

brilliant gems of many kinds. It doth not seem to be supported on

columns, it knoweth no deterioration, being eternal. That self effulgent

mansion, by its numerous blazing, celestial indications of unrivalled

splendour, seems to surpass the moon, the sun and the fire in splendour.

Stationed in heaven, it blazes forth, censuring as it were the maker of

the day. In that mansion O king, the Supreme Deity, the Grand-sire of all

created things, having himself created everything by virtue of his

creative illusion, stayeth ever. And Daksha, Prachetas, Pulaha, Marichi,

the master Kasyapa, Bhrigu, Atri, and Vasistha and Gautama, and also

Angiras, and Pulastya, Kraut, Prahlada, and Kardama, these Prajapatis,

and Angirasa of the Atharvan Veda, the Valikhilyas, the Marichipas;

Intelligence, Space, Knowledge, Air, Heat, Water, Earth, Sound, Touch,

Form, Taste, Scent; Nature, and the Modes (of Nature), and the elemental

and prime causes of the world,--all stay in that mansion beside the lord

Brahma. And Agastya of great energy, and Markandeya, of great ascetic

power, and Jamadagni and Bharadwaja, and Samvarta, and Chyavana, and

exalted Durvasa, and the virtuous Rishyasringa, the illustrious

Sanatkumara of great ascetic merit and the preceptor in all matters

affecting Yoga; Asita and Devala, and Jaigishavya acquainted with truth;

Rishava, Ajitasatru, and Mani of great energy; and the Science of healing

with its eight branches--all in their personified forms, O Bharata; the

moon with all the stars and the stellar conjunctions; Aditya with all his

rays; the winds; the Sacrifices, the Declarations of purpose (in

sacrifices), the Vital principles,--these illustrious and vow-observing

beings in their personified forms, and many others too numerous to

mention, attend all upon Brahma in that mansion. Wealth and Religion and

Desire, and Joy, and Aversion, and Asceticism and Tranquillity--all wait

together upon the Supreme Deity in that palace. The twenty tribes of the

Gandharvas and Apsaras, as also their seven other tribes, and all the

Lokapalas (chief protectors of several regions), and Sukra, and

Vrihaspati, and Vudha, and Angaraka (Mangala), Sani, Rahu, and the other

planets; the Mantras (of the Sama Veda), the special Mantras (of the same

Veda); (the rites of) Harimat and Vasumat, the Adityas with Indra, the

two Agnis mentioned by name (viz. Agnisoma and Indragni), the Marutas,

Viswakarman, and the Vasus, O Bharata; the Pitris, and all kinds of

sacrificial libations, the four Vedas. viz., Rig, Sama, Yajuh, and

Atharva; all Sciences and branches of learning; Histories and all minor

branches of learning; the several branches of the Vedas; the planets, the

Sacrifices, the Soma, all the deities; Savitri (Gayatri), the seven kinds

of rhyme; Understanding, Patience, Memory, Wisdom, Intelligence, Fame,

Forgiveness; the Hymns of the Sama Veda; the Science of hymns in general,

and various kinds of Verses and Songs; various Commentaries with

arguments;--all in their personified forms, O king, and various Dramas

and Poems and Stories and abridged Glosses--these also, and many others

wait upon the Supreme Deity in that Sabha, Kshanas, Lavas, Muhurtas, Day,

Night, Fortnights, Months, the six Seasons, O Bharata, Years, Yugas, the

four kinds of Days and Nights (viz., appearing to man, to the Pitris, to

the gods, and to Brahma) and that eternal, indestructible,

undeteriorating, excellent Wheel of Time and also the Wheel of

Virtue,--these always wait there. O Yudhishthira; and Aditi, Diti, Danu,

Surasa, Vinata, Ira, Kalika, Suravi, Devi, Sarama, Gautami and the

goddesses Pradha, and Kadru;--these mothers of the celestials, and

Rudrani, Sree, Lakshmi, Bhadra, Shashthi, the Earth, Ganga, Hri, Swaha,

Kriti, the goddess Sura, Sachi Pushti, Arundhati, Samvritti, Asa, Niyati,

Srishti, Rati,--these and many other goddesses wait upon the Creator of

all. The Adityas, Vasus, Rudras, Marutas, Aswinas, the Viswadevas

Sadhyas, and the Pitris gifted with the speed of the mind; these all wait

there upon the Grandsire. And, O bull amongst men, know thou that there

are seven classes of Pitris, of which four classes have embodied forms

and the remaining three without embodied forms. It is well known that the

illustrious Vairajas and Agniswattas and Garhapattyas (three classes of

Pitris) range in heaven. And those amongst the Pitris that are called the

Somapas, the Ekasringras, the Chaturvedas, and the Kalas, are ever

worshipped amongst the four orders of men. Gratified with the Soma

(juice), first, these gratify Soma afterwards. All these tribes of Pitris

wait upon the Lord of the creation and cheerfully worship the Supreme

Deity of immeasurable energy. And Rakshasas, Pisachas, the Danavas and

Guhyakas; Nagas, Birds, and various animals; and all mobile and immobile

great beings;--all worship the Grandsire. And Purandara the chief of the

celestials, and Varuna and Kuvera and Yama, and Mahadeva accompanied by

Uma, always repair thither. And, O king of kings, Mahasena (Kartikeya)

also adoreth there the Grandsire. Narayana himself, and the celestial

Rishis, and those Rishis called Valakhillyas, and all beings born of

females and all those not born of females, and whatever else is seen in

the three worlds--both mobile and immobile, were all seen by me there,

know O king. And eighty thousand Rishis with vital seed drawn up, and O

Pandu, fifty thousand Rishis having sons, were all seen by me there. And

all the dwellers in heaven repairing thither behold the Supreme Deity

when they please, and worshipping him with a bow of their head return

whence they came. And, O king of men, the Grandsire of all created

beings, the Soul of the universe, the Self create Brahma of immeasurable

intelligence and glory, equally kind unto all creatures, honoureth as

they deserve, and gratifieth with sweet speech and gift of wealth and

other enjoyable articles, the gods, the Daityas, the Nagas, the

Brahmanas, the Yakshas, the Birds, the Kaleyas, the Gandharvas, the

Apsaras, and all other exalted beings that came to him as his guests. And

that delicious Sabha, O child, is always crowded with persons coming and

going. Filled with every kind of energy, and worshipped by Brahmarshis,

that celestial Sabha blazes forth with the graceful possessions of Brahma

and looks extremely handsome, O tiger among kings as this Sabha of yours

is unrivalled in the world of men, so is that Sabha of Brahma, seen by me

unrivalled in all the worlds. I have seen these Sabhas, O Bharata, in

regions of the celestials. This thy Sabha is unquestionably the foremost

in the world of men!"

SECTION XII

"Yudhishthira said,--'O thou foremost of eloquent men, as thou hast

described the different Sabhas unto me, it appeareth that almost all the

monarchs of the earth are to be found in the Sabha of Yama. And, O

master, almost all the Nagas, and principal Daityas, and rivers, and

oceans, are to be found in the Sabha of Varuna. And so the Yakshas, the

Guhyakas, the Rakshasas, the Gandharvas and Apsaras and the Deity (Yama)

having the bull for his vehicle, are to be found in the Sabha of the lord

of treasures. Thou hast said that in the Sabha of the Grandsire are to be

seen all the great Rishis, all the gods, all the branches of learning. As

regards the Sabha of Sakra, however, thou hast named, O Muni, all the

gods, the Gandharvas, and various Rishis. But, O great Muni, thou hast

mentioned one and only one king, viz., the royal Rishi Harishchandra as

living in the Sabha of the illustrious chief of the gods. What act was

performed by that celebrated king, or what ascetic penances with steady

vows, in consequence of which he hath been equal to Indra himself? O

Brahmana, how didst thou also meet with my father, the exalted Pandu, now

a guest in the region of the Pitris? O exalted one of excellent vows hath

he told thee anything? O tell me all as I am exceedingly curious to hear

all this from thee."

"Narada said,--'O king of kings, I shall tell thee all that thou askest

me about Harischandra, I shall presently tell thee of his high

excellence. He was a powerful king, in fact, an emperor over all the

kings of the earth. Indeed, all the kings of the earth obeyed his sway. O

monarch, mounted alone upon a victorious car adorned with gold, that king

by the prowess of his weapons brought the whole earth with her seven

islands under his sway. And, O monarch, having subjugated the whole earth

with her mountains, forests, and woods, he made preparations for the

great sacrifice called the Rajasuya. And all the kings of the earth

brought at his command wealth unto that sacrifice. All of them consented

to become distributors of food and gifts unto the Brahmanas that were fed

on the occasion. At that sacrifice king Harishchandra gave away unto all

who asked, wealth that was five times what each had solicited. At the

conclusion of the sacrifice, the king gratified the Brahmanas that came

from various countries with large presents of various kinds of wealth.

The Brahmanas gratified with various kinds of food and enjoyable

articles, given away unto them to the extent of their desires, and with

the heaps of jewels distributed amongst them, began to say,--King

Harischandra is superior to all kings in energy and renown.--And know, O

monarch, O bull of the Bharata race, it was for this reason that

Harischandra shone more brightly than thousands of other kings. The

powerful Harischandra having concluded his great sacrifice, became

installed, O king, in the sovereignty of the earth and looked resplendent

on his throne. O bull of the Bharata race, all those monarchs that

perform the sacrifice of Rajasuya, (attaining to the region of Indra)

pass their time in felicity in Indra's company. And, O bull of the

Bharata race, those kings also that yield up their lives without turning

their backs on the field of battle attain to the mansion of Indra and

live in joy with him. Those again that yield up their bodies after severe

ascetic penances also attain to the same region and shine brightly there

for ages. O king of the Kuru race, O son of Kunti, thy father Pandu,

beholding the good fortune of Harischandra and wondering much thereat,

hath told thee something. Knowing that I was coming to the world of men,

he bowed unto me and said,--Thou shouldst tell Yudhishthira, O Rishi,

that he can subjugate the whole Earth inasmuch as his brothers are all

obedient to him. And having done this let him commence the grand

sacrifice called Rajasuya. He is my son; if he performeth that sacrifice,

I may, like Harischandra, soon attain to the region of Indra, and there

in his Sabha pass countless years in continuous joy. I told him in

reply,--O King, I shall tell thy son all this, if I go to the world of

man. I have now told thee what he said, O tiger among men. Accomplish

then, O son of Pandu, the desires of thy father. If thou performest that

sacrifice, thou shall then be able to go, along with thy deceased

ancestors, into the same region that is inhabited by the chief of the

immortals. It hath been said,--O king, that the performance of this great

sacrifice is attended with many obstacles. A class of Rakshasas called

Brahma Rakshasas, employed in obstructing all sacrifices, always search

for loop-holes when this great sacrifice is commenced. On the

commencement of such a sacrifice a war may take place destroying the

Kshatriyas and even furnishing occasion for the destruction of the whole

Earth. A slight obstacle may involve the whole Earth in ruin. Reflecting

upon all this, O king of kings do what is for thy good. Be thou watchful

and ready in protecting the four orders of thy subjects. Grow, thou in

prosperity, and enjoy thou felicity. Gratify thou the Brahmanas with

gifts of wealth. I have now answered in detail all that thou hast asked

me. With thy leave I will now go to the city (Dwaravati) of that

Dasarhas."

Vaisampayana said,--'O Janamejaya, having said this unto the son of

Pritha, Narada went away, accompanied by those Rishis with whom he had

come. And after Narada had gone away, king Yudhishthira, O thou of the

Kuru race, began to think, along with his brothers, of that foremost of

sacrifices called Rajasuya.'

SECTION XIII

Vaisampayana said,--"Yudhishthira, having heard these words of Narada,

began to sigh heavily. And, O Bharata, engaged in his thoughts about the

Rajasuya, the king had no peace of mind. Having heard of this glory of

the illustrious monarchs (of old) and being certain about the acquisition

of regions of felicity by performers of sacrifices in consequence of

their sacred deeds, and thinking especially of that royal sage

Harischandra who had performed the great sacrifice king Yudhishthira

desired to make preparations for the Rajasuya sacrifice. Then worshipping

his counsellors and others present at his Sabha, and worshipped by them

in return, he began to discuss with them about that sacrifice. Having

reflected much, that king of kings, that bull amongst the Kurus, inclined

his mind towards making preparations for the Rajasuya. That prince of

wonderful energy and prowess, however, reflecting upon virtue and

righteousness, again set his heart to find out what would be for the good

of all his people. For Yudhishthira, that foremost of all virtuous men,

always kind unto his subjects, worked for the good of all without making

any distinctions. Indeed, shaking off both anger and arrogance,

Yudhishthira always said,--Give unto each what is due to each,--and the

only sounds that he could hear were,--Blessed be Dharma! Blessed be

Dharma! Yudhishthira! conducting himself thus and giving paternal

assurance to everybody, there was none in the kingdom who entertained any

hostile feelings towards him. He therefore came to be called Ajatasatru

(one with no enemy at all). The king cherished every one as belonging to

his family, and Bhima ruled over all justly. Arjuna, used to employing

both his hands with equal skill, protected the people from (external)

enemies. And the wise Sahadeva administered justice impartially. And

Nakula behaved towards all with humility that was natural to him. Owing

to all this, the kingdom became free from disputes and fear of every

kind. And all the people became attentive to their respective

occupations. The rain became so abundant as to leave no room for desiring

more; and the kingdom grew in prosperity. And in consequence of the

virtues of the king, money-lenders, the articles required for sacrifices,

cattle-rearing, tillage, and traders, all and everything grew in

prosperity. Indeed, during the reign of Yudhishthira who was ever devoted

to truth, there was no extortion, no stringent realisation of arrears of

rent, no fear of disease, of fire, or of death by poisoning and

incantations, in the kingdom. It was never heard at that time that

thieves or cheats or royal favourites ever behaved wrongfully towards the

king or towards one another amongst themselves. Kings conquered on the

six occasions (of war, treaty, &c.) were wont to wait upon him in order

to do good unto the monarch and worship him ever, while the traders of

different classes came to pay him the taxes leviable on their respective

occupations. And accordingly during the reign of Yudhishthira who was

ever devoted to virtue, his dominion grew in prosperity. Indeed, the

prosperity of the kingdom was increased not by these alone but even by

persons wedded to voluptuousness and indulging in all luxuries to their

fill. And the king of kings, Yudhishthira, whose sway extended over all,

was possessed of every accomplishment and bore everything with patience.

And, O king, whatever countries the celebrated and illustrious monarch

conquered, the people everywhere, from Brahmanas to swains, were all more

attached to him than to their own fathers and mothers.'

Vaisampayana said,--"King Yudhishthira, then, that foremost of speakers,

summoning together his counsellors and brothers, asked them repeatedly

about the Rajasuya sacrifice. Those ministers in a body, thus asked by

the wise Yudhishthira desirous of performing the sacrifice, then told him

these words of grave import,--'One already in possession of a kingdom

desireth all the attributes of an emperor by means of that sacrifice

which aideth a king in acquiring the attributes of Varuna. O prince of

Kuru race, thy friends think that as thou art worthy of the attributes of

an emperor, the time is even come for thee for the performance of the

Rajasuya sacrifice. The time for the performance of that sacrifice in

which Rishis of austere vows kindle six fires with mantras of the Sama

Veda, is come for thee in consequence of thy Kshatriya possessions. At

the conclusion of the Rajasuya sacrifice when the performer is installed

in the sovereignty of the empire, he is rewarded with the fruits of all

sacrifices including the Agnihotra. It is for this that he is called the

conqueror of all. Thou art quite able, O strong-armed one, to perform

this sacrifice. All of us are obedient to thee. Soon will you be able, O

great king, to perform the Rajasuya sacrifice. Therefore, O great king,

let thy resolution be taken to perform this sacrifice without further

discussion. Thus, spoke unto the king all his friends and counsellors

separately and jointly. And, O king, Yudhishthira that slayer of all

enemies, having heard these virtuous, bold, agreeable and weighty words

of theirs, accepted them mentally. And having heard those words of his

friends and counsellors, and knowing his own strength also, the king, O

Bharata, repeatedly thought over the matter. After this the intelligent

and virtuous Yudhishthira, wise in counsel, again consulted with his

brothers, with the illustrious Ritwijas about him, with his ministers and

with Dhaumya and Dwaipayana and others.

'Yudhishthira said,--"How may this wish that I entertain of performing

the excellent sacrifice of Rajasuya that is worthy of an emperor, bear

fruit, in consequence of my faith and speech alone.'"

Vaisampayana said,--"O thou of eyes like lotus-petals, thus asked by the

king, they replied at that time unto Yudhishthira the just in these

words,--Being conversant with the dictates of morality, thou art, O king,

worthy to perform the grand sacrifice of Rajasuya. After the Ritwijas and

the Rishis  had told these words unto the king, his ministers and

brothers highly approved of the speech. The king, however, possessed of

great wisdom, and with mind under complete control, actuated by the

desire of doing good unto the world, again resolved the matter in his

mind, thinking of his own strength and means, the circumstances of time

and place and his income and expenditure. For he knew that the wise never

come to grief owing to their always acting after full deliberation.

Thinking that the sacrifice should not be commenced, pursuant to his own

resolution only, Yudhishthira, carefully bearing upon his shoulder the

weight of affairs thought of Krishna that persecutor of all sinners as

the fittest person to decide the matter, in as much as he knew him to be

the foremost of all persons, possessed of immeasurable energy,

strong-armed, without birth but born amongst men from Will alone.

Reflecting upon his god-like feats the son of Pandu concluded that there

was nothing that was unknown to him, nothing that he could not achieve,

and nothing that he could not bear, and Yudhishthira, the son of Pritha,

having come to this settled resolution soon sent a messenger unto that

master of all beings, conveying through him blessings and speeches such

as one senior in age might send to one that is younger. And that

messenger riding in a swift car arrived amongst the Yadavas and

approached Krishna who was then residing in Dwaravati. And Achyuta

(Krishna) hearing that the son of Pritha had become desirous of seeing

him, desired to see his cousin. And quickly passing over many regions,

being drawn by his own swift horses, Krishna arrived at Indraprastha,

accompanied by Indrasena. And having arrived at Indraprastha, Janardana

approached Yudhisthira without loss of time. And Yudhisthira received

Krishna with paternal-affection, and Bhima also received him likewise.

And Janardana then went with a cheerful heart to his father's sister

(Kunti). And worshipped then with reverence by the twins, he began to

converse cheerfully with his friend Arjuna who was overjoyed at seeing

him. And after he had rested awhile in a pleasant apartment and had been

fully refreshed, Yudhishthira approached him at his leisure and informed

him all about the Rajasuya sacrifice.

"Yudhishthira said,--'I have wished to perform the Rajasuya sacrifice.

That sacrifice, however, cannot be performed by one's wishing alone to

perform it. Thou knowest, O Krishna, even thing about the means by which

it may be accomplished. He alone can achieve this sacrifice in whom

everything is possible, who is worshipped everywhere and who is the king

of kings. My friends and counsellors approaching me have said that I

should perform that sacrifice. But, O Krishna, in respect of that matter,

thy words shall be my guide. Of counsellers some from friendship do not

notice the difficulties; others from motives of self-interest say only

what is agreeable. Some again regard that which is beneficial to

themselves as worthy of adoption. Men are seen to counsel thus on matters

awaiting decision. But thou, O Krishna, art above such motives. Thou hast

conquered both desire and anger. It behoveth thee to tell me what is most

beneficial to the world."

SECTION XIV

(Rajasuyarambha Parva)

"Krishna said,--'O great king, thou art a worthy possessor of all the

qualities essential for the performance of the Rajasuya sacrifice. Thou

knowest everything, O Bharata. I shall, however, still tell thee

something. Those persons in the world that now go by the name of

Kshatriyas are inferior (in everything) to those Kshatriyas that Rama,

the son of Jamadagnya, exterminated.' O lord of the earth, O bull of the

Bharata race, thou knowest what form of rule these Kshatriyas, guided by

the instructions traditionally handed down from generation to generation,

have established amongst their own order, and how far they are competent

to perform the Rajasuya sacrifice. The numerous royal lines and other

ordinary Kshatriyas all represent themselves to be the descendants of

Aila and Ikshwaku. The descendants of Aila, O king, as, indeed, the kings

of Ikshwaku's race, are, know O bull of the Bharata race, each divided

into a hundred separate dynasties. The descendants of Yayati and the

Bhojas are great, both in extent (number) and accomplishments. O king,

these last are to-day scattered all over the earth. And all the

Kshatriyas worship the prosperity of those monarchs. At present, however,

O monarch, king Jarasandha, overcoming that prosperity enjoyed by their

whole order, and overpowering them by his energy hath set himself over

the heads of all these kings. And Jarasandha, enjoying the sovereignty

over the middle portion of the earth (Mathura), resolved to create a

disunion amongst ourselves. O monarch, the king who is the lord paramount

of all kings, and in whom alone the dominion of the universe is centered,

properly deserves to be called an emperor. And, O monarch, king Sisupala

endued with great energy, hath placed himself under his protection and

hath become the generalissimo of his forces. And, O great king, the

mighty Vaka, the king of the Karushas, capable of fighting by putting

forth his powers of illusion, waiteth, upon Jarasandha, as his disciple.

There are two others, Hansa and Dimvaka, of great energy and great soul,

who have sought the shelter of the mighty Jarasandha. There are others

also viz., Dantavakra, Karusha, Karava, Meghavahana, that wait upon

Jarasandha. He also that beareth on his head that gem which is known as

the most wonderful on earth, that king of the Yavanas, who hath chastised

Muru and Naraka, whose power is unlimited, and who ruleth the west like

another Varuna, who is called Bhagadatta, and who is the old friend of

thy father, hath bowed his head before Jarasandha, by speech and

specially by act. In his heart, however, tied as he is by affection to

thee, he regardeth thee as a father regardeth his child. O king, that

lord of the earth who hath his dominions on the west and the south, who

is thy maternal uncle and who is called Purujit, that brave perpetuator

of the Kunti race, that slayer of all foes, is the single king that

regardeth thee from affection. He whom I did not formerly slay, that

wicked wretch amongst the Chedis, who represented himself in this world

as a divine personage and who hath become known also as such, and who

always beareth, from foolishness, the signs that distinguish me that king

of Vanga Pundra and the Kiratas, endowed with great strength, and who is

known on earth by the names of Paundraka and Vasudeva hath also espoused

the side of Jarasandha. And, O king of kings, Bhishmaka, the mighty king

of the Bhojas--the friend of Indra--the slayer of hostile heroes--who

governs a fourth part of the world, who by his learning conquered the

Pandyas and the Kratha-Kausikas, whose brother the brave Akriti was like

Rama, the son of Jamdagni, hath become a servitor to the king of Magadha.

We are his relatives and are, therefore, engaged everyday in doing what

is agreeable unto him. But although we regard him much, still he

regardeth us not and is engaged in doing us ill. And, O king, without

knowing his own strength and the dignity of the race to which he

belongeth, he hath placed himself under Jarasandha's shelter at sight of

the latter's blazing fame alone. And, O exalted one, the eighteen tribes

of the Bhojas, from fear of Jarasandha, have all fled towards the west;

so also have the Surasenas, the Bhadrakas, the Vodhas, the Salwas, the

Patachchavas, the Susthalas, the Mukuttas, and the Kulindas, along with

the Kuntis. And the king of the Salwayana tribe with their brethren and

followers; and the southern Panchalas and the eastern Kosalas have all

fled to the country of the Kuntis. So also the Matsyas and the

Sannyastapadas, overcome with fear, leaving their dominions in the north,

have fled into the southern country. And so all the Panchalas, alarmed at

the power of Jarasandha, have left their own kingdom and fled in all

directions. Some time before, the foolish Kansa, having persecuted the

Yadavas, married two of the daughters of Jarasandha. They are called Asti

and Prapti and are the sister of Sahadeva. Strengthened by such an

alliance, the fool persecuting his relatives gained an ascendency over

them all. But by this conduct he earned great obloquy. The wretch also

began to oppress the old kings of the Bhoja tribe, but they, to protect

themselves from the persecution of their relative, sought our help.

Having bestowed upon Akrura the handsome daughter of Ahuka, with

Sankarshana as my second I did a service to my relatives, for both Kansa

and Sunaman were slain by me assisted by Rama. But after the immediate

cause of fear was removed (by the death of Kansa), Jarasandha, his

father-in-law, took up arms. Ourselves consisting of the eighteen younger

branches of the Yadavas arrived at the conclusion that even if we struck

our enemies continually with excellent weapons capable of taking the

lives of the foes, we should still be unable to do anything unto him even

in three hundred years. He hath two friends that are like unto the

immortals, and in point of strength the foremost of all men endued with

might. They are called Hansa and Dimvaka who are both incapable of being

slain by weapons. The mighty Jarasandha, being united with them, becomes

incapable, I think, of being vanquished by even the three worlds. O thou

foremost of all intelligent men, this is not our opinion alone but all

other kings also are of the same mind. There lived, O monarch, a king of

the name of Hansa, who was slain by Rama (Valadeva) after a battle of

eighteen days. But, O Bharata, hearing people say that Hansa had been

killed, Dimvaka, O king, thought that he could not live without Hansa. He

accordingly jumped into the waters of the Yamuna and killed himself.

Afterwards when Hansa, the subjugator of hostile heroes, heard that

Dimvaka, had killed himself, he went to the Yamuna and jumped into its

waters. Then, O bull of the Bharata race, king Jarasandha, hearing that

both Hansa and Dimvaka had been killed, returned to his kingdom with an

empty heart. After Jarasandha had returned, O slayer of all foes, we were

filled with pleasure and continued to live at Mathura. Then the widow of

Hansa and the daughter of Jarasandha, that handsome woman with eyes like

lotus-petals, grieved at the death of her lord, went unto her father, and

repeatedly urged, O Monarch, the king of Magadha, saying,--O slayer of

all foes, kill thou the slayer of my husband.--Then, O great king,

remembering the conclusion to which we had come of old we became

exceedingly cheerless and fled from Mathura. Dividing our large wealth

into small portions so as to make each portion easily portable, we fled

from fear of Jarasandha, with our cousins and relatives. Reflecting upon

everything, we fled towards the west. There is a delightful town towards

the west called Kusasthali, adorned by the mountains of Raivata. In that

city, O monarch, we took up our abode. We rebuilt its fort and made it so

strong that it has become impregnable even to the Gods. And from within

it even the women might fight the foe, what to speak of the Yadava heroes

without fear of any kind? O slayer of all foes, we are now living in that

city. And, O tiger of the Kuru race, considering the inaccessibility of

that first of mountains and regarding themselves as having already

crossed the fear of Jarasandha, the descendants of Madhu have become

exceedingly glad. Thus, O king, though possessed of strength and energy,

yet from the oppressions of Jarasandha we have been obliged to repair to

the mountains of Gomanta, measuring three Yojanas in length. Within each

yojana have been established one and twenty posts of armed men. And at

intervals of each yojana are hundred gates with arches which are defended

by valourous heroes engaged in guarding them. And innumerable Kshatriyas

invincible in war, belonging to the eighteen younger branches of the

Yadavas, are employed in defending these works. In our race, O king,

there are full eighteen thousand brothers and cousins. Ahuka hath had a

hundred sons, each of whom is almost like a god (in prowess), Charudeshna

with his brother Chakradeva, Satyaki, myself, Valadeva the son of Rohini,

and my son Samva who is equal unto me in battle--these seven, O king are

Atirathas. Besides these, there are others, O king, whom I shall

presently name. They are Kritavarman, Anadhrishti, Samika, Samitinjaya,

Kanka, Sanku and Kunti. These seven are Maharathas. There are also two

sons of Andhakabhoja, and the old king himself. Endued with great energy

these are all heroes, each mighty as the thunderbolt. These Maharathas,

choosing the middle country, are now living amongst the Vrishnis. O thou

best of the Bharata line, thou alone art worthy of being an emperor. It

behoveth thee, O Bharata, to establish thy empire over all the

Kshatriyas. But this is my judgment, O king, that thou wilt not be able

to celebrate the Rajasuya sacrifice as long as the mighty Jarasandha

liveth. By him have been immured in his hillfort numerous monarchs, like

a lion that hath deposited the slain bodies of mighty elephants within a

cave of the king of mountains. O slayer of all enemies, king Jarasandha,

desirous of offering in sacrifice hundred monarchs, adored for his fierce

ascetic penances the illustrious god of gods, the lord of Uma. It is by

this means that the kings of the earth have been vanquished by

Jarasandha. And, O best of monarchs, he hath by that means been able to

fulfil the vow he had made relative to his sacrifice. By defeating the

kings with their troops and bringing all of them as captives into this

city, he had swelled its crowds enormously. We also, O king, from fear of

Jarasandha, at one time had to leave Mathura and fly to the city of

Dwaravati. If, O great king, thou desirest to perform this sacrifice,

strive to release the kings confined by Jarasandha, as also to compass

his death. O son of the Kuru race, otherwise this undertaking of thine

can never be completed. O thou foremost of intelligent men if the

Rajasuya is to be performed by thee, you must do this in this way and not

otherwise. This, O king, is my view (on the matter). Do, O sinless one,

as thou thinkest. Under these circumstances, O king, having reflected

upon everything, taking note of causes, tell us what thou thyself

thinkest proper."

SECTION XV

"Yudhishthira said,--"Intelligent as thou art, thou hast said what none

else is capable of saying. There is none else on earth who is settler of

all doubts. Behold, there are kings in every province employed in

benefiting their respective selves. But no one amongst them hath been

able to achieve the imperial dignity. Indeed, the title emperor is

difficult of acquisition. He that knoweth the valour and strength of

others never applaudeth himself. He, indeed, is really worthy of applause

(worship) who, engaged in encounters with his enemies, beareth himself

commendably. O thou supporter of the dignity of the Vrishni race, man's

desires and propensities, like the wide earth itself adorned with many

jewels, are varied and extensive. As experience can seldom be gained but

by travelling in regions remote from one's home, so salvation can never

be attained except by acting according to principles that are very high,

compared with the ordinary level of our desire and propensities. I regard

peace of mind as the highest object here, for from that quality may

proceed my prosperity. In my judgment, if I undertake to celebrate this

sacrifice, I shall never win the highest reward. O Janardana, endued with

energy and intelligence, these that have been born in our race think that

some one amongst them will at one time become the foremost amongst all

Kshatriyas. But, O exalted one, we also were all frightened by the fear

of Jarasandha and, O sinless one, by the wickedness of that monarch. O

thou invincible in battle, the might of thy arm is my refuge. When,

therefore, thou taken fright at Jarasandha's might, how should I regard

myself strong in comparison with him? Madhava, O thou of the Vrishni

race, I am repeatedly depressed by the thought whether Jarasandha is

capable or not of being slain by thee, by Rama, by Bhimasena, or by

Arjuna. But what shall I say, O Keshava? Thou art my highest authority on

everything.'

"On hearing these words, Bhima well-skilled in speech said,--'That king

who is without exertion, or who being weak and without resources entereth

into hostility with one that is strong, perisheth like an ant-hill. It

may be generally seen, however, that even a king that is weak may

vanquish an enemy that is strong and obtain the fruition of all his

wishes, by wakefulness and by the application of policy. In Krishna is

policy, in myself strength, in Arjuna triumphs. So like the three

(sacrificial) fires that accomplish a sacrifice, we shall accomplish the

death of the king of Magadha."

"Krishna then said,--'One that is immature in understanding seeketh the

fruition of his desire without an eye to what may happen to him in

future. It is seen that no one forgiveth for that reason a foe that is of

immature understanding and inclined to serve his own interests. It hath

been heard by us that in the krita age, having brought every one under

their subjection, Yauvanaswin by the abolition of all taxes, Bhagiratha

by his kind treatment to his subjects, Kartavirya by the energy of his

asceticism, the lord Bharata by his strength and valour, and Maruta by

his prosperity, all these five became emperors. But, O Yudhishthira, thou

who covetest the imperial dignity deserves it, not by one but by all

these qualities, viz., victory, protection afforded to thy people,

virtue, prosperity, and policy. Know, O bull of the Kuru race, that

Jarasandha, the son of Vrihadratha, is even such (i.e., a candidate for

the imperial dignity). A hundred dynasties of kings have become unable to

oppose Jarasandha. He, therefore, may be regarded to be an emperor for

his strength. Kings that are wearers of jewels worship Jarasandha (with

presents of jewels). But, wicked from his childhood, he is scarcely

satisfied with such worship. Having become the foremost among all, he

attacketh yet with violence kings with crowns on their heads. Nor is

there seen any king from whom he taketh not tribute. Thus hath he brought

under his sway nearly a hundred kings. How can, O son of Pritha, any weak

monarch approach him with hostile intentions? Confined in the temple of

Shiva and offered as sacrifice unto him like so many animals, do not

these monarchs dedicated unto that god feel the most poignant misery, O

bull of the Bharata race? A Kshatriya that dieth in battle is ever

regarded with respect. Why shall we not, therefore, meet together and

oppose Jarsandha in battle? He hath already brought eighty-six kings;

fourteen only are wanting to complete one hundred. As soon as he

obtaineth those fourteen, he will begin his cruel act. He that shall be

to obstruct that act will surely win blazing renown. And he that will

vanquish Jarasandha will surely become the emperor of all the

Kshatriyas.'"