The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 2 SABHA PARVA

 

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 2

SABHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

Scanned at sacred-texts.com, 2003. Proofed at Distributed Proofing,

Juliet Sutherland, Project Manager. Additional proofing and formatting at

sacred-texts.com, by J. B. Hare.

SECTION I

(Sabhakriya Parva)

Om! After having bowed down to Narayana, and Nara, the most exalted male

being, and also to the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said,--"Then, in the presence of Vasudeva, Maya Danava,

having worshipped Arjuna, repeatedly spoke unto him with joined hands and

in amiable words,--'O son of Kunti, saved have I been by thee from this

Krishna in spate and from Pavaka (fire) desirous of consuming me. Tell me

what I have to do for thee.

"Arjuna said,--'O great Asura, everything hath already been done by thee

(even by this offer of thine). Blest be thou. Go whithersoever thou

likest. Be kind and well-disposed towards me, as we are even kind to and

well-pleased with thee!'

"Maya said,--'O bull amongst men, what thou hast said is worthy of thee,

O exalted one. But O Bharata, I desire to do something for thee

cheerfully. I am a great artist, a Viswakarma among the Danavas. O son of

Pandu, being what I am, I desire to do something for thee.'

"Arjuna said,--'O sinless one, thou regardest thyself as saved (by me)

from imminent death. Even if it hath been so, I cannot make thee do

anything for me. At the same time, O Danava, I do not wish to frustrate

thy intentions. Do thou something for Krishna. That will be a sufficient

requital for my services to thee.'

Vaisampayana said,--"Then, O bull of the Bharata race, urged by Maya,

Vasudeva reflected for a moment as to what he should ask Maya to

accomplish. Krishna, the Lord of the universe and the Creator of every

object, having reflected in his mind, thus commanded Maya,--'Let a

palatial sabha (meeting hall) as thou choosest, be built (by thee), if

thou, O son of Diti, who art the foremost of all artists, desirest to do

good to Yudhishthira the just. Indeed, build thou such a palace that

persons belonging to the world of men may not be able to imitate it even

after examining it with care, while seated within. And, O Maya, build

thou a mansion in which we may behold a combination of godly, asuric and

human designs.'"

Vaisampayana continued,--"Having heard those words, Maya became

exceedingly glad. And he forthwith built a magnificent palace for the son

of Pandu like unto the palace of the celestials themselves. Then Krishna

and Partha (Arjuna) after having narrated everything unto king

Yudhishthira the just, introduced Maya unto him. Yudhishthira received

Maya with respect, offering him the honour he deserved. And, O Bharata,

Maya accepted that honour thinking highly of it. O monarch of the Bharata

race, that great son of Diti then recited unto the sons of Pandu the

history of the Danava Vrisha-parva, and that foremost of artists then,

having rested awhile, set himself after much thoughtful planning to build

a palace for the illustrious sons of Pandu. Agreeably to the wishes of

both Krishna and the sons of Pritha, the illustrious Danava of great

prowess, having performed on an auspicious day the initial propitiatory

rites of foundation and having also gratified thousands of well-versed

Brahmanas with sweetened milk and rice and with rich presents of various

kinds, measured out a plot of land five thousand cubits square, which was

delightful and exceedingly handsome to behold and which was favourable

for construction of a building well-suited to the exigencies of every

season."

SECTION II

"Vaisampayana said,--"Janardana deserving the worship of all, having

lived happily at Khandavaprastha for some time, and having been treated

all the while with respectful love and affection by the sons of Pritha,

became desirous one day of leaving Khandavaprastha to behold his father.

That possessor of large eyes, unto whom was due the obeisance of the

universe, then saluted both Yudhishthira and Pritha and made obeisance

with his head unto the feet of Kunti, his father's sister. Thus revered

by Kesava, Pritha smelt his head and embraced him. The illustrious

Hrishikesa approached his own sister Subhadra affectionately, with his

eyes filled with tears, and spoke unto her words of excellent import and

truth, terse proper, unanswerable and fraught with good. The

sweet-speeched Subhadra also, saluting him in return and worshipping him

repeatedly with bent head, told him all that she wished to be conveyed to

her relatives on the paternal side. And bidding her farewell and uttering

benedictions on his handsome sister, he of the Vrishni race, next saw

Draupadi and Dhaumya. That best of men duly made obeisance unto Dhaumya,

and consoling Draupadi obtained leave from her. Then the learned and

mighty Krishna, accompanied by Partha, went to his cousins. And

surrounded by the five brothers, Krishna shone like Sakra in the midst of

the celestials. He whose banner bore the figure of Garuda, desirous of

performing the rites preparatory to the commencement of a journey,

purified himself by a bath and adorned his person with ornaments. The

bull of the Yadu race then worshipped the gods and Brahmanas with floral

wreaths, mantras, bows of the head, and excellent perfumes. Having

finished all these rites, that foremost of steady and virtuous persons

then thought of setting out. The chief of the Yadu race then came out of

the inner to the outer apartment, and issuing thence he made unto

Brahmanas, deserving of worship, offerings of vessel-fulls of curd and

fruits, and parched-grain and caused them to pronounce benedictions upon

him. And making unto them presents also of wealth, he went round them.

Then ascending his excellent car of gold endued with great speed and

adorned with banner bearing the figure of Tarkhya (Garuda) and furnished

also with mace, discus, sword, his bow Sharnga and other weapons, and

yoking thereunto his horses Saivya and Sugriva, he of eyes like lotuses

set out at an excellent moment of a lunar day of auspicious stellar

conjunction. And Yudhishthira, the king of the Kurus, from affection,

ascended the chariot after Krishna, and causing that best charioteer

Daruka to stand aside, himself took the reins. And Arjuna also, of long

arms, riding on that car, walked round Krishna and fanned him with a

white chamara furnished with a handle of gold. And the mighty Bhimasena

accompanied by the twin brothers Nakula and Sahadeva and the priests and

citizens all followed Krishna from behind. And Kesava, that slayer of

hostile heroes, followed by all the brothers, shone like a preceptor

followed by his favourite pupils. Then Govinda spoke unto Arjuna and

clasped him firmly, and worshipping Yudhisthira and Bhima, embraced the

twins. And embraced in return by the three elder Pandavas, he was

reverentially saluted by the twins. After having gone about half a Yojana

(two miles), Krishna, that subjugator of hostile towns, respectfully

addressed Yudhishthira and requested him, O Bharata, to stop following

him further. And Govinda, conversant with every duty, then reverentially

saluted Yudhishthira and took hold of his feet. But Yudhishthira soon

raised Kesava and smelt his head. King Yudhishthira the just, the son of

Pandu, having raised Krishna endued with eyes like lotus-petals and the

foremost of the Yadava race, gave him leave, saying,--'Good bye!' Then

the slayer of Madhu, making an appointment with them (about his return)

in words that were proper, and preventing with difficulty the Pandavas

from following him further on foot, gladly proceeded towards his own

city, like Indra going towards Amravati. Out of the love and affection

they bore him, the Pandavas gazed on Krishna as long as he was within

sight, and their minds also followed him when he got out of sight. And

Kesava of agreeable person soon disappeared from their sight, unsatiated

though their minds were with looking at him. Those bulls among men, the

sons of Pritha, with minds fixed on Govinda, desisted (from following him

further) and unwillingly returned to their own city in haste. And Krishna

in his car soon reached Dwaraka followed by that hero Satyaki. Then

Sauri, the son of Devaki, accompanied by his charioteer Daruka reached

Dwaraka with the speed of Garuda."

Vaisampayana continued,--"Meanwhile king Yudhishthira of unfading glory,

accompanied by his brothers and surrounded by friends, entered his

excellent capital. And that tiger among men, dismissing all his

relatives, brothers, and sons, sought to make himself happy in the

company of Draupadi. And Kesava also, worshipped by the principal Yadavas

including Ugrasena, entered with a happy heart his own excellent city.

And worshipping his old father and his illustrious mother, and saluting

(his brother) Valadeva, he of eyes like lotus-petals took his seat.

Embracing Pradyumna, Shamva, Nishatha, Charudeshna, Gada, Aniruddha and

Bhanu, and obtaining the leave of all the elderly men, Janardana entered

the apartments of Rukmini."

SECTION III

"Vaisampayana said,--"Then Maya Danava addressed Arjuna, that foremost of

successful warriors, saying,--'I now go with thy leave, but shall come

back soon. On the north of the Kailasa peak near the mountains of

Mainaka, while the Danavas were engaged in a sacrifice on the banks of

Vindu lake, I gathered a huge quantity of delightful and variegated vanda

(a kind of rough materials) composed of jewels and gems. This was placed

in the mansion of Vrishaparva ever devoted to truth. If it be yet

existing, I shall come back, O Bharata, with it. I shall then commence

the construction of the delightful palace of the Pandavas, which is to be

adorned with every kind of gems and celebrated all over the world. There

is also, I think, O thou of the Kuru race, a fierce club placed in the

lake Vindu by the King (of the Danavas) after slaughtering therewith all

his foes in battle. Besides being heavy and strong and variegated with

golden knobs, it is capable of bearing great weight, and of slaying all

foes, and is equal in strength unto an hundred thousand clubs. It is a

fit weapon for Bhima, even as the Gandiva is for thee. There is also (in

that lake) a large conch-shell called Devadatta of loud sound, that came

from Varuna. I shall no doubt give all these to thee. Having spoken thus

unto Partha, the Asura went away in a north-easterly direction. On the

north of Kailasa in the mountains of Mainaka, there is a huge peak of

gems and jewels called Hiranya-sringa. Near that peak is a delightful

lake of the name of Vindu. There, on its banks, previously dwelt king

Bhagiratha for many years, desiring to behold the goddess Ganga, since

called Bhagirathee after that king's name. And there, on its banks, O

thou best of the Bharatas, Indra the illustrious lord of every created

thing, performed one hundred great sacrifices. There, for the sake of

beauty, though not according to the dictates of the ordinance, were

placed sacrificial stakes made of gems and altars of gold. There, after

performing those sacrifices, the thousand-eyed lord of Sachi became

crowned with success. There the fierce Mahadeva, the eternal lord of

every creature, has taken up his abode after having created all the

worlds and there he dwelleth, worshipped with reverence by thousands of

spirits. There Nara and Narayana, Brahma and Yama and Sthanu the fifth,

perform their sacrifices at the expiration of a thousand yugas. There,

for the establishment of virtue and religion, Vasudeva, with pious

devotion, performed his sacrifices extending for many, many long years.

There were placed by Keshava thousands and tens of thousands of

sacrificial stakes adorned with golden garlands and altars of great

splendour. Going thither, O Bharata, Maya brought back the club and the

conch-shell and the various crystalline articles that had belonged to

king Vrishaparva. And the great Asura, Maya, having gone thither,

possessed himself of the whole of the great wealth which was guarded by

Yakshas and Rakshasas. Bringing them, the Asura constructed therewith a

peerless palace, which was of great beauty and of celestial make,

composed entirely of gems and precious stones, and celebrated throughout

the three worlds. He gave unto Bhimasena that best of clubs, and unto

Arjuna the most excellent conch-shell at whose sound all creatures

trembled in awe. And the palace that Maya built consisted of columns of

gold, and occupied, O monarch, an area of five thousand cubits. The

palace, possessing an exceedingly beautiful form, like unto that of Agni

or Suryya, or Soma, shone in great splendour, and by its brilliance

seemed to darken even the bright rays of the sun. And with the effulgence

it exhibited, which was a mixture of both celestial and terrestrial

light, it looked as if it was on fire. Like unto a mass of new clouds

conspicuous in the sky, the palace rose up coming into view of all.

Indeed, the palace that the dexterous Maya built was so wide, delightful,

and refreshing, and composed of such excellent materials, and furnished

with such golden walls and archways, and adorned with so many varied

pictures, and was withal so rich and well-built, that in beauty it far

surpassed Sudharma of the Dasarha race, or the mansion of Brahma himself.

And eight thousand Rakshasas called Kinkaras, fierce, huge-bodied and

endued with great strength, of red coppery eyes and arrowy ears,

well-armed and capable of ranging through the air, used to guard and

protect that palace. Within that palace Maya placed a peerless tank, and

in that tank were lotuses with leaves of dark-coloured gems and stalks of

bright jewels, and other flowers also of golden leaves. And aquatic fowls

of various species sported on its bosom. Itself variegated with

full-blown lotuses and stocked with fishes and tortoises of golden hue,

its bottom was without mud and its water transparent. There was a flight

of crystal stairs leading from the banks to the edge of the water. The

gentle breezes that swept along its bosom softly shook the flowers that

studded it. The banks of that tank were overlaid with slabs of costly

marble set with pearls. And beholding that tank thus adorned all around

with jewels and precious stones, many kings that came there mistook it

for land and fell into it with eyes open. Many tall trees of various

kinds were planted all around the palace. Of green foliage and cool

shade, and ever blossoming, they were all very charming to behold.

Artificial woods were laid around, always emitting a delicious fragrance.

And there were many tanks also that were adorned with swans and

Karandavas and Chakravakas (Brahminy ducks) in the grounds lying about

the mansion. And the breeze bearing the fragrance of lotuses growing in

water and (of those growing on land) ministered unto the pleasure and

happiness of the Pandavas. And Maya having constructed such a palatial

hall within fourteen months, reported its completion unto Yudhishthira."

SECTION IV

"Vaisampayana said,--"Then that chief of men, king Yudhishthira, entered

that palatial sabha having first fed ten thousand Brahmanas with

preparations of milk and rice mixed with clarified butter and honey with

fruits and roots, and with pork and venison. The king gratified those

superior Brahmanas, who had come from various countries with food

seasoned with seasamum and prepared with vegetables called jibanti, with

rice mixed with clarified butter, with different preparations of

meat--with indeed various kinds of other food, as also numberless viands

that are fit to be sucked and innumerable kinds of drinks, with new and

unused robes and clothes, and with excellent floral wreaths. The king

also gave unto each of those Brahmanas a thousand kine. And, O Bharata,

the voice of the gratified Brahmanas uttering,--'What an auspicious day

is this! became so loud that it seemed to reach heaven itself. And when

the Kuru king entered the palatial sabha having also worshipped the gods

with various kinds of music and numerous species of excellent and costly

perfumes, the athletes and mimes and prize-fighters and bards and

encomiasts began to gratify that illustrious son of Dharma by exhibiting

their skill. And thus celebrating his entry into the palace, Yudhishthira

with his brothers sported within that palace like Sakra himself in

heaven. Upon the seats in that palace sat, along with the Pandavas,

Rishis and kings that came from various countries, viz., Asita and

Devala, Satya, Sarpamali and Mahasira; Arvavasu, Sumitra, Maitreya,

Sunaka and Vali; Vaka, Dalvya, Sthulasira, Krishna-Dwaipayana, and Suka

Sumanta, Jaimini, Paila, and the disciples of Vyasa, viz., ourselves;

Tittiri, Yajanavalkya, and Lomaharshana with his son; Apsuhomya, Dhaumya,

Animandavya; and Kausika; Damoshnisha and Traivali, Parnada, and

Varayanuka, Maunjayana, Vayubhaksha, Parasarya, and Sarika; Valivaka,

Silivaka, Satyapala, and Krita-srama; Jatukarna, and Sikhavat. Alamva and

Parijataka; the exalted Parvata, and the great Muni Markandeya;

Pavitrapani, Savarna, Bhaluki, and Galava. Janghabandhu, Raibhya,

Kopavega, and Bhrigu: Harivabhru, Kaundinya, Vabhrumali, and Sanatana,

Kakshivat, and Ashija, Nachiketa, and Aushija, Nachiketa, and Gautama;

Painga, Varaha, Sunaka, and Sandilya of great ascetic merit: Kukkura,

Venujangha, Kalapa and Katha;--these virtuous and learned Munis with

senses and souls under complete control, and many others as numerous, all

well-skilled in the Vedas and Vedangas and conversant with (rules of)

morality and pure and spotless in behaviour, waited on the illustrious

Yudhishthira, and gladdened him by their sacred discourses. And so also

numerous principal Kshatriyas, such as the illustrious and virtuous

Mujaketu, Vivarddhana, Sangramjit, Durmukha, the powerful Ugrasena;

Kakshasena, the lord of the Earth, Kshemaka the invincible; Kamatha, the

king of Kamvoja, and the mighty Kampana who alone made the Yavanas to

ever tremble at his name just as the god that wieldeth the thunder-bolt

maketh those Asuras, the Kalakeyas, tremble before him; Jatasura, and the

king of the Madrakas, Kunti, Pulinda the king of the Kiratas, and the

kings of Anga and Vanga, and Pandrya, and the king of Udhara, and

Andhaka; Sumitra, and Saivya that slayer of foes; Sumanas, the king of

the Kiratas, and Chanur the King of the Yavanas, Devarata, Bhoja, and the

so called Bhimaratha, Srutayudha--the king of Kalinga, Jayasena the king

of Magadha; and Sukarman, and Chekitana, and Puru that slayer of foes;

Ketumata, Vasudana, and Vaideha and Kritakshana: Sudharman, Aniruddha,

Srutayu endued with great strength; the invincible Anuparaja, the

handsome Karmajit; Sisupala with his son, the king of Karusha; and the

invincible youths of the Vrishni race, all equal in beauty unto the

celestials, viz., Ahuka, Viprithu, Sada, Sarana, Akrura, Kritavarman, and

Satyaka, the son of Sini; and Bhismaka, Ankriti, and the powerful

Dyumatsena, those chief of bowmen viz., the Kaikeyas and Yajnasena of the

Somaka race; these Kshatriyas endured with great might, all well-armed

and wealthy, and many others also regarded as the foremost, all waited

upon Yudhishthira, the son of Kunti, in that Sabha, desirous of

ministering to his happiness. And those princes also, endued with great

strength, who dressing themselves in deer-skins learnt the science of

weapons under Arjuna, waited upon Yudhishthira. And O king, the princes

also of the Vrishni race, viz., Pradyumna (the son of Rukmini) and Samva,

and Yuyudhana the son of Satyaki and Sudharman and Aniruddha and Saivya

that foremost of men who had learnt the science of arms under Arjuna

these and many other kings, O lord of the Earth, used to wait on

Yudhishthira on that occasion. And that friend of Dhananjaya, Tumvuru,

and the Gandharva Chittasena with his ministers, any many other

Gandharvas and Apsaras, well-skilled in vocal and instrumental music and

in cadence and Kinnaras also well-versed in (musical) measures and

motions singing celestial tunes in proper and charming voices, waited

upon and gladdened the sons of Pandu and the Rishis who sat in that

Sabha. And seated in that Sabha, those bull among men, of rigid vows and

devoted to truth, all waited upon Yudhishthira like the celestials in

heaven waiting upon Brahma."

SECTION V

(Lokapala Sabhakhayana Parva)

"Vaisampayana said,--"While the illustrious Pandavas were seated in that

Sabha along with the principal Gandharvas, there came, O Bharata, unto

that assembly the celestial Rishi Narada, conversant with the Vedas and

Upanishadas, worshipped by the celestials acquainted with histories and

Puranas, well-versed in all that occurred in ancient kalpas (cycles),

conversant with Nyaya (logic) and the truth of moral science, possessing

a complete knowledge of the six Angas (viz., pronunciation, grammar,

prosody, explanation of basic terms, description of religious rites, and

astronomy). He was a perfect master in reconciling contradictory texts

and differentiating in applying general principles to particular cases,

as also in interpreting contraries by reference to differences in

situation, eloquent, resolute, intelligent, possessed of powerful memory.

He was acquainted with the science of morals and politics, learned,

proficient in distinguishing inferior things from superior ones, skilled

in drawing inference from evidence, competent to judge of the correctness

or incorrectness of syllogistic statements consisting of five

propositions. He was capable of answering successively Vrihaspati himself

while arguing, with definite conclusions properly framed about religion,

wealth, pleasure and salvation, of great soul and beholding this whole

universe, above, below, and around, as if it were present before his

eyes. He was master of both the Sankhya and Yoga systems of philosophy,

ever desirous of humbling the celestials and Asuras by fomenting quarrels

among them, conversant with the sciences of war and treaty, proficient in

drawing conclusions by judging of things not within direct ken, as also

in the six sciences of treaty, war, military campaigns, maintenance of

posts against the enemy and stratagems by ambuscades and reserves. He was

a thorough master of every branch of learning, fond of war and music,

incapable of being repulsed by any science or any course, of action, and

possessed of these and numberless other accomplishments. The Rishi,

having wandered over the different worlds, came into that Sabha. And the

celestial Rishi  of immeasurable splendour, endued with great energy was

accompanied, O monarch, by Parijata and the intelligent Raivata and

Saumya and Sumukha. Possessing the speed of the mind, the Rishi came

thither and was filled with gladness upon beholding the Pandavas. The

Brahmana, on arriving there, paid homage unto Yudhishthira by uttering

blessings on him and wishing him victory. Beholding the learned Rishi

arrive, the eldest of the Pandavas, conversant with all rules of duty,

quickly stood up with his younger brothers. Bending low with humility,

the monarch cheerfully saluted the Rishi, and gave with due ceremonies a

befitting seat unto him. The king also gave him kine and the usual

offerings of the Arghya including honey and the other ingredients.

Conversant with every duty the monarch also worshipped the Rishi with

gems and jewels with a whole heart. Receiving that worship from

Yudhishthira in proper form, the Rishi became gratified. Thus worshipped

by the Pandavas and the great Rishis, Narada possessing a complete

mastery over the Vedas, said unto Yudhishthira the following words

bearing upon religion, wealth, pleasures and salvation.

"Narada said--'Is the wealth thou art earning being spent on proper

objects? Doth thy mind take pleasure in virtue? Art thou enjoying the

pleasures of life? Doth not thy mind sink under their weight? O chief of

men, continuest thou in the noble conduct consistent with religion and

wealth practised by thy ancestors towards the three classes of subjects,

(viz., good, indifferent, and bad)? Never injurest thou religion for the

sake of wealth, or both religion and wealth for the sake of pleasure that

easily seduces? O thou foremost of victorious men ever devoted to the

good of all, conversant as thou art with the timeliness of everything,

followest thou religion, wealth, pleasure and salvation dividing thy time

judiciously? O sinless one, with the six attributes of kings (viz.,

cleverness of speech, readiness in providing means, intelligence in

dealing with the foe, memory, and acquaintance with morals and politics),

dost thou attend to the seven means (viz., sowing dissensions,

chastisement, conciliation, gifts, incantations, medicine and magic)?

Examinest thou also, after a survey of thy own strength and weakness, the

fourteen possessions of thy foes? These are the country, forts, cars,

elephants, cavalry, foot-soldiers, the principal officials of state, the

zenana, food supply, computations of the army and income, the religious

treatises in force, the accounts of state, the revenue, wine-shops and

other secret enemies. Attendest thou to the eight occupations (of

agriculture, trade, &c), having examined, O thou foremost of victorious

monarchs, thy own and thy enemy's means, and having made peace with thy

enemies? O bull of the Bharata race, thy seven principal officers of

state (viz., the governor of the citadel, the commander of forces, the

chief judge, the general in interior command, the chief priest, the chief

physician, and the chief astrologer), have not, I hope, succumbed to the

influence of thy foes, nor have they, I hope, become idle in consequence

of the wealth they have earned? They are, I hope, all obedient to thee.

Thy counsels, I hope, are never divulged by thy trusted spies in

disguise, by thyself or by thy ministers? Thou ascertainest, I hope, what

thy friends, foes and strangers are about? Makest thou peace and makest

thou war at proper times? Observest thou neutrality towards strangers and

persons that are neutral towards thee? And, O hero, hast thou made

persons like thyself, persons that are old, continent in behaviour,

capable of understanding what should be done and what should not, pure as

regards birth and blood, and devoted to thee, thy ministers? O Bharata,

the victories of kings can be attributed to good counsels. O child, is

thy kingdom protected by ministers learned in Sastras, keeping their

counsels close? Are thy foes unable to injure it? Thou hast not become

the slave of sleep? Wakest thou at the proper time? Conversant with

pursuits yielding profit, thinkest thou, during the small hours of night,

as to what thou shouldst do and what thou shouldst not do the next day?

Thou settlest nothing alone, nor takest counsels with many? The counsels

thou hast resolved upon, do not become known all over thy kingdom?

Commencest thou soon to accomplish measures of great utility that are

easy of accomplishment? Such measures are never obstructed? Keepest thou

the agriculturists not out of thy sight? They do not fear to approach

thee? Achievest thou thy measures through persons that are trusted

incorruptible, and possessed of practical experience? And, O brave king.

I hope, people only know the measures already accomplished by thee and

those that have been partially accomplished and are awaiting completion,

but not those that are only in contemplation and uncommenced? Have

experienced teachers capable of explaining the causes of things and

learned in the science of morals and every branch of learning, been

appointed to instruct the princes and the chiefs of the army? Buyest thou

a single learned man by giving in exchange a thousand ignorant

individuals? The man that is learned conferreth the greatest benefit in

seasons of distress. Are thy forts always filled with treasure, food,

weapons, water, engines and instruments, as also with engineers and

bowmen? Even a single minister that is intelligent, brave, with his

passions under complete control, and possessed of wisdom and judgment, is

capable of conferring the highest prosperity on a king or a king's son. I

ask thee, therefore, whether there is even one such minister with thee?

Seekest thou to know everything about the eighteen Tirthas of the foe and

fifteen of thy own by means of three and three spies all unacquainted

with one another? O slayer of all foes, watchest thou all thy enemies

with care and attention, and unknown to them? Is the priest thou

honourest, possessed of humility, and purity of blood, and renown, and

without jealousy and illiberality? Hath any well-behaved, intelligent,

and guileless Brahmana, well-up in the ordinance, been employed by thee

in the performance of thy daily rites before the sacred fire, and doth he

remind thee in proper time as to when thy homa should be performed? Is

the astrologer thou hast employed skilled in reading physiognomy, capable

of interpreting omens, and competent to neutralise the effect of the

disturbances of nature? Have respectable servants been employed by thee

in offices that are respectable, indifferent ones in indifferent offices,

and low ones in offices that are low? Hast thou appointed to high offices

ministers that are guileless and of well conduct for generations and

above the common run? Oppressest thou not thy people with cruel and

severe punishment? And, O bull of the Bharata race, do thy ministers rule

thy kingdom under thy orders? Do thy ministers ever slight thee like

sacrificial priests slighting men that are fallen (and incapable of

performing any more sacrifices) or like wives slighting husbands that are

proud and incontinent in their behaviour? Is the commander of thy forces

possessed of sufficient confidence, brave, intelligent, patient,

well-conducted, of good birth, devoted to thee, and competent? Treatest

thou with consideration and regard the chief officers of thy army that

are skilled in every kind of welfare, are forward, well-behaved, and

endued with prowess? Givest thou to thy troops their sanctioned rations

and pay in the appointed time? Thou dost not oppress them by withholding

these? Knowest thou that the misery caused by arrears of pay and

irregularity in the distribution of rations driveth the troops to mutiny,

and that is called by the learned to be one of the greatest of mischiefs?

Are all the principal high-born men devoted to thee, and ready with

cheerfulness to lay down their lives in battle for thy sake? I hope no

single individual of passions uncontrolled is ever permitted by thee to

rule as he likes a number of concerns at the same time appertaining to

the army? Is any servant of thine, who hath accomplished well a

particular business by the employment of special ability, disappointed in

obtaining from thee a little more regard, and an increase of food and

pay? I hope thou rewardest persons of learning and humility, and skill in

every kind of knowledge with gifts of wealth and honour proportionate to

their qualifications. Dost thou support, O bull in the Bharata race, the

wives and children of men that have given their lives for thee and have

been distressed on thy account? Cherishest thou, O son of Pritha, with

paternal affection the foe that hath been weakened, or him also that hath

sought thy shelter, having been vanquished in battle? O lord of Earth,

art thou equal unto all men, and can every one approach thee without

fear, as if thou wert their mother and father? And O bull of the Bharata

race, marchest thou, without loss of time, and reflecting well upon three

kinds of forces, against thy foe when thou hearest that he is in

distress? O subjugator of all foes beginnest thou thy march when the time

cometh, having taken into consideration all the omens you might see, the

resolutions thou hast made, and that the ultimate victory depends upon

the twelve mandalas (such as reserves, ambuscades, &c, and payment of pay

to the troops in advance)? And, O persecutor of all foes, givest thou

gems and jewels, unto the principal officers of enemy, as they deserve,

without thy enemy's knowledge? O son of Pritha, seekest thou to conquer

thy incensed foes that are slaves to their passions, having first

conquered thy own soul and obtained the mastery over thy own senses?

Before thou marchest out against thy foes, dost thou properly employ the

four arts of reconciliation, gift (of wealth) producing disunion, and

application of force? O monarch, goest thou out against thy enemies,

having first strengthened thy own kingdom? And having gone out against

them, exertest thou to the utmost to obtain victory over them? And having

conquered them, seekest thou to protect them with care? Are thy army

consisting of four kinds of forces, viz., the regular troops, the allies,

the mercenaries, and the irregulars, each furnished with the eight

ingredients, viz., cars, elephants, horses, offices, infantry,

camp-followers, spies possessing a thorough knowledge of the country, and

ensigns led out against thy enemies after having been well trained by

superior officers? O oppressor of all foes, O great king, I hope thou

slayest thy foes without regarding their seasons of reaping and of

famine? O king, I hope thy servants and agents in thy own kingdom and in

the kingdoms of thy foes continue to look after their respective duties

and to protect one another. O monarch, I hope trusted servants have been

employed by thee to look after thy food, the robes thou wearest and the

perfumes thou usest. I hope, O king, thy treasury, barns, stables

arsenals, and women's apartments, are all protected by servants devoted

to thee and ever seeking thy welfare. I hope, O monarch, thou protectest

first thyself from thy domestic and public servants, then from those

servants of thy relatives and from one another. Do thy servants, O king,

ever speak to thee in the forenoon regarding thy extravagant expenditure

in respect of thy drinks, sports, and women? Is thy expenditure always

covered by a fourth, a third or a half of thy income? Cherishest thou

always, with food and wealth, relatives, superiors, merchants, the aged,

and other proteges, and the distressed? Do the accountants and clerks

employed by thee in looking after thy income and expenditure, always

appraise thee every day in the forenoon of thy income and expenditure?

Dismissest thou without fault servants accomplished in business and

popular and devoted to thy welfare? O Bharata, dost thou employ superior,

indifferent, and low men, after examining them well in offices they

deserve? O monarch, employest thou in thy business persons that are

thievish or open to temptation, or hostile, or minors? Persecutest thou

thy kingdom by the help of thievish or covetous men, or minors, or women?

Are the agriculturists in thy kingdom contented. Are large tanks and

lakes constructed all over thy kingdom at proper distances, without

agriculture being in thy realm entirely dependent on the showers of

heaven? Are the agriculturists in thy kingdom wanting in either seed or

food? Grantest thou with kindness loans (of seed-grains) unto the

tillers, taking only a fourth in excess of every measure by the hundred?

O child, are the four professions of agriculture, trade, cattle-rearing,

and lending at interest, carried on by honest men? Upon these O monarch,

depends the happiness of thy people. O king, do the five brave and wise

men, employed in the five offices of protecting the city, the citadel,

the merchants, and the agriculturists, and punishing the criminals,

always benefit thy kingdom by working in union with one another? For the

protection of thy city, have the villages been made like towns, and the

hamlets and outskirts of villages like villages? Are all these entirely

under thy supervision and sway? Are thieves and robbers that sack thy

town pursued by thy police over the even and uneven parts of thy kingdom?

Consolest thou women and are they protected in thy realm? I hope thou

placest not any confidence in them, nor divulgest any secret before any

of them? O monarch, having heard of any danger and having reflected on it

also, liest thou in the inner apartments enjoying every agreeable object?

Having slept during the second and the third divisions of the night,

thinkest thou of religion and profit in the fourth division wakefully. O

son of Pandu, rising from bed at the proper time and dressing thyself

well, showest thou thyself to thy people, accompanied by ministers

conversant with the auspiciousness or otherwise of moments? O represser

of all foes, do men dressed in red and armed with swords and adorned with

ornaments stand by thy side to protect thy person? O monarch! behavest

thou like the god of justice himself unto those that deserve punishment

and those that deserve worship, unto those that are dear to thee and

those that thou likest not? O son of Pritha, seekest thou to cure bodily

diseases by medicines and fasts, and mental illness with the advice of

the aged? I hope that the physicians engaged in looking after thy health

are well conversant with the eight kinds of treatment and are all

attached and devoted to thee. Happeneth it ever, O monarch, that from

covetousness or folly or pride thou failest to decide between the

plaintiff and the defendant who have come to thee? Deprivest thou,

through covetousness or folly, of their pensions the proteges who have

sought thy shelter from trustfulness or love? Do the people that inhabit

thy realm, bought by thy foes, ever seek to raise disputes with thee,

uniting themselves with one another? Are those amongst thy foes that are

feeble always repressed by the help of troops that are strong, by the

help of both counsels and troops? Are all the principal chieftains (of

thy empire) all devoted to thee? Are they ready to lay down their lives

for thy sake, commanded by thee? Dost thou worship Brahmanas and wise men

according to their merits in respect of various branches of learning? I

tell thee, such worship is without doubt, highly beneficial to thee. Hast

thou faith in the religion based on the three Vedas and practised by men

who have gone before thee? Dost thou carefully follow the practices that

were followed by them? Are accomplished Brahmanas entertained in thy

house and in thy presence with nutritive and excellent food, and do they

also obtain pecuniary gifts at the conclusion of those feasts? Dost thou,

with passions under complete control and with singleness of mind, strive

to perform the sacrifices called Vajapeya and Pundarika with their full

complement of rites? Bowest thou unto thy relatives and superiors, the

aged, the gods, the ascetics, the Brahmanas, and the tall trees (banian)

in villages, that are of so much benefit to people? O sinless one,

causest thou ever grief or anger in any one? Do priests capable of

granting thee auspicious fruits ever stand by thy side? O sinless one,

are thy inclinations and practices such as I have described them, and as

always enhance the duration of life and spread one's renown and as always

help the cause of religion, pleasure, and profit? He who conducteth

himself according to this way, never findeth his kingdom distressed or

afflicted; and that monarch, subjugating the whole earth, enjoyeth a high

degree of felicity. O monarch, I hope, no well-behaved, pure-souled, and

respected person is ever ruined and his life taken, on a false charge or

theft, by thy ministers ignorant of Sastras and acting from greed? And, O

bull among men, I hope thy ministers never from covetousness set free a

real thief, knowing him to be such and having apprehended him with the

booty about him? O Bharata, I hope, thy ministers are never won over by

bribes, nor do they wrongly decide the disputes that arise between the

rich and the poor. Dost thou keep thyself free from the fourteen vices of

kings, viz., atheism, untruthfulness, anger, incautiousness,

procrastination, non-visit to the wise, idleness, restlessness of mind,

taking counsels with only one man, consultation with persons unacquainted

with the science of profit, abandonment of a settled plan, divulgence of

counsels, non-accomplishment of beneficial projects, and undertaking

everything without reflection? By these, O king, even monarchs firmly

seated on their thrones are ruined. Hath thy study of the Vedas, thy

wealth and knowledge of the Sastras and marriage been fruitful?

"Vaisampayana continued,--After the Rishi had finished, Yudhishthira

asked,--"How, O Rishi, do the Vedas, wealth, wife, and knowledge of the

Sastras bear fruit?"

"The Rishi answered,--"The Vedas are said to bear fruit when he that hath

studied them performeth the Agnihotra and other sacrifices. Wealth is

said to bear fruit when he that hath it enjoyeth it himself and giveth it

away in charity. A wife is said to bear fruit when she is useful and when

she beareth children. Knowledge of the Sastras is said to bear fruit when

it resulteth in humility and good behaviour."

"Vaisampayana continued,--The great ascetic Narada, having answered

Yudhishthira thus, again asked that just ruler,-"Do the officers of thy

government, O king, that are paid from the taxes levied on the community,

take only their just dues from the merchants that come to thy territories

from distant lands impelled by the desire of gain? Are the merchants, O

king, treated with consideration in thy capital and kingdom, capable of

bringing their goods thither without being deceived by the false pretexts

of (both the buyers and the officers of government)?

Listenest thou always, O monarch, to the words, fraught with instructions

in religion and wealth, of old men acquainted with economic doctrines?

Are gifts of honey and clarified butter made to the Brahmanas intended

for the increase of agricultural produce, of kine, of fruits and flowers,

and for the sake of virtue? Givest thou always, O king, regularly unto

all the artisans and artists employed by thee the materials of their

works and their wages for periods not more than four months? Examinest

thou the works executed by those that are employed by thee, and

applaudest thou them before good men, and rewardest thou them, having

shewn them proper respect? O bull of the Bharata race, followest thou the

aphorisms (of the sage) in respect of every concern particularly those

relating to elephants, horses, and cars? O bull of the Bharata race, are

the aphorisms relating to the science of arms, as also those that relate

to the practice of engines in warfare--so useful to towns and fortified

places, studied in thy court? O sinless one, art thou acquainted with all

mysterious incantations, and with the secrets of poisons destructive of

all foes? Protectest thou thy kingdom from the fear of fire, of snakes

and other animals destructive of life, of disease, and Rakshasas? As

acquainted thou art with every duty, cherishest thou like a father, the

blind, the dumb, the lame, the deformed, the friendless, and ascetics

that have no homes. Hast thou banished these six evils, O monarch, viz.,

sleep, idleness, fear, anger, weakness of mind, and procrastination?'

"Vaisampayana continued,--The illustrious bull among the Kurus, having

heard these words of that best of Brahmanas, bowed down unto him and

worshipped his feet. And gratified with everything he heard, the monarch

said unto Narada of celestial form,--"I shall do all that thou hast

directed, for my knowledge hath expanded under thy advice!' Having said

this the king acted conformably to that advice, and gained in time the

whole Earth bounded by her belt of seas. Narada again spoke,

saying,--"That king who is thus employed in the protection of four

orders, Brahmanas, Kshatriyas, Vaishyas, and Sudras, passeth his days

here happily and attaineth hereafter to the region of Sakra (heaven).'"

SECTION VI

"Vaisampayana said,--At the conclusion of Narada's words, king

Yudhishthira the just worshipped him duly; and commanded by him the

monarch began to reply succinctly to the questions the Rishi had asked.

"Yudhishthira said--'O holy one, the truths of religion and morality thou

hast indicated one after another, are just and proper. As regards myself,

I duly observe those ordinances to the best of my power. Indeed, the acts

that were properly performed by monarchs of yore are, without doubt, to

be regarded as bearing proper fruit, and undertaken from solid reasons

for the attainment of proper objects. O master, we desire to walk in the

virtuous path of those rulers that had, besides, their souls under

complete control."

"Vaisampayana continued,--"Yudhishthira, the son of Pandu, possessed of

great glory, having received with reverence the words of Narada and

having also answered the Rishi thus, reflected for a moment. And

perceiving a proper opportunity, the monarch, seated beside the Rishi,

asked Narada sitting at his ease and capable of going into every world at

will, in the presence of that assembly of kings, saying,--'Possessed of

the speed of mind, thou wanderest over various and many worlds created in

days of yore by Brahma, beholding everything. Tell me, I ask thee, if

thou hast, O Brahmana, ever beheld before anywhere an assembly room like

this of mine or superior to it!' Hearing these words of Yudhishthira the

just, Narada smilingly answered the son of Pandu in these sweet accents,--

"Narada said,--'O child, O king I did neither see nor hear of ever before

amongst men, any assembly room built of gems and precious stones like

this of thine, O Bharata. I shall, however, describe unto thee the rooms

of the king of the departed (Yama), of Varuna (Neptune) of great

intelligence, of Indra, the King of Gods and also of him who hath his

home in Kailasha (Kuvera). I shall also describe unto thee the celestial

Sabha of Brahma that dispelleth every kind of uneasiness. All these

assembly rooms exhibit in their structure both celestial and human

designs and present every kind of form that exists in the universe. And

they are ever worshipped by the gods and the Pitris, the Sadhyas,

(under-deities called Gana), by ascetics offering sacrifices, with souls

under complete command, by peaceful Munis engaged without intermission in

Vedic sacrifices with presents to Brahmanas. I shall describe all these

to you if, O bull of the Bharata race, thou hast any inclinations to

listen to me!'"

"Vaisampayana continued,--"Thus addressed by Narada, the high-souled king

Yudhishthira the just, with his brothers and all those foremost of

Brahmanas (seated around him), joined his hands (in entreaty). And the

monarch then asked Narada, saying,--'Describe unto us all those assembly

rooms. We desire to listen to thee. O Brahmana, what are the articles

with which each of the Sabhas are made of? What is the area of each, and

what is the length and breadth of each? Who wait upon the Grandsire in

that assembly room? And who also upon Vasava, the Lord of the celestials

and upon Yama, the son of Vivaswana? Who wait upon Varuna and upon Kuvera

in their respective assembly rooms. O Brahmana Rishi, tell us all about

these. We all together desire to hear thee describe them. Indeed, our

curiosity is great.' Thus addressed by the son of Pandu, Narada replied,

saying,--'O monarch, hear ye all about those celestial assembly rooms one

after another."

SECTION VII

"Narada said,--the celestial assembly room of Sakra is full of lustre. He

hath obtained it as the fruit of his own acts. Possessed of the splendour

of the sun, it was built, O scion of the Kuru race, by Sakra himself.

Capable of going everywhere at will, this celestial assembly house is

full one hundred and fifty yojanas in length, and hundred yojanas in

breadth, and five yojanas in height. Dispelling weakness of age, grief,

fatigue, and fear, auspicious and bestowing good fortune, furnished with

rooms and seats and adorned with celestial trees, it is delightful in the

extreme. There sitteth in that assembly room, O son of Pritha, on an

excellent seat, the Lord of celestials, with his wife Sachi endowed with

beauty and affluence. Assuming a form incapable of description for its

vagueness, with a crown on his head and bright bracelets on the upper

arms, attired in robes of pure white and decked with floral wreaths of

many hues, there he sitteth with beauty, fame, and glory by his side. And

the illustrious deity of a hundred sacrifices is daily waited upon. O

monarch, in that assembly by the Marutas in a body, each leading the life

of a householder in the bosom of his family. And the Siddhyas, celestial

Rishis, the Sadhyas in all, the gods, and Marutas of brilliant complexion

and adorned with golden garlands,--all of them in celestial form and

decked in ornaments, always wait upon and worship the illustrious chief

of the immortals, that mighty represser of all foes. And O son of Pritha,

the celestial Rishis also, all of pure souls, with sins completely washed

off and resplendent as the fire, and possessed of energy, and without

sorrow of any kind, and freed from the fever of anxiety, and all

performers of the Soma sacrifice, also wait upon and worship Indra. And

Parasara and Parvata and Savarni and Galava; and Sankha, and the Muni,

Gaursiras, and Durvasa, and Krodhana and Swena and the Muni Dhirghatamas;

and Pavitrapani, Savarni, Yajnavalkya and Bhaluki; and Udyalaka,

Swetaketu, and Tandya, and also Bhandayani; and Havishmat, and Garishta,

and king Harischandra; and Hridya, Udarshandilya. Parasarya, Krishivala;

Vataskandha, Visakha, Vidhatas and Kala. Karaladanta, Tastri, and

Vishwakarman, and Tumuru; and other Rishis, some born of women and others

living upon air, and others again living upon fire, these all worship

Indra, the wielder of the thunderbolt, the lord of all the worlds. And

Sahadeva, and Sunitha, and Valmiki of great ascetic merit; and Samika of

truthful speech, and Prachetas ever fulfilling their promises, and

Medhatithi, and Vamadeva, and Pulastya, Pulaha and Kratu; and Maruta and

Marichi, and Sthanu of great ascetic merit; and Kakshivat, and Gautama,

and Tarkhya, and also the Muni Vaishwanara; and the Muni Kalakavrikhiya

and Asravya, and also Hiranmaya, and Samvartta, and Dehavya, and

Viswaksena of great energy; and Kanwa, and Katyayana, O king, and Gargya,

and Kaushika;--all are present there along with the celestial waters and

plants; and faith, and intelligence, and the goddess of learning, and

wealth, religion, and pleasure; and lightning. O son of Pandu; and the

rain-charged clouds, and the winds, and all the loud-sounding forces of

heaven; the eastern point, the twenty seven fires conveying the

sacrificial butter, Agni and Soma, and the fire of Indra, and Mitra, and

Savitri, and Aryaman; Bhaga, Viswa the Sadhyas, the preceptor

(Vrihaspati), and also Sukra; and Vishwavasu and Chitrasena, and Sumanas,

and also Taruna; the Sacrifices, the gifts to Brahmanas, the planets, and

the stars, O Bharata, and the mantras that are uttered in sacrifices--all

these are present there. And, O King, many Apsaras and Gandharvas, by

various kinds of dances and music both instrumental and vocal, and by the

practice of auspicious rites, and by the exhibition of many feats of

skill, gratify the lord of the celestials--Satakratu--the illustrious

slayer of Vala and Vritra. Besides these, many other Brahmanas and royal

and celestial Rishis, all resplendent as the fire, decked in floral

wreaths and ornaments, frequently come to and leave that assembly, riding

on celestial cars of various kinds. And Vrihaspati and Sukra are present

there on all occasions. These and many other illustrious ascetics of

rigid wows, and Bhrigu and the seven Rishis who are equal, O king, unto

Brahma himself, come to and leave that assembly house, riding on cars

beautiful as the car of Soma, and themselves looking as bright therein as

Soma himself. This, O mighty armed monarch, is the assembly house, called

Pushkaramalini, of Indra of a hundred sacrifices that I have seen. Listen

now to the account of Yama's assembly house."

SECTION VIII

"Narada said,--'O Yudhisthira, I shall now describe the assembly house of

Yama, the son of Vivaswat, which, O son of Pritha, was built by

Viswakarma. Listen now to me. Bright as burnished gold, that assembly

house, O monarch, covers an area of much more than a hundred yojanas.

Possessed of the splendour of the sun, it yieldeth everything that one

may desire. Neither very cool nor very hot, it delighteth the heart. In

that assembly house there is neither grief nor weakness of age, neither

hunger nor thirst. Nothing disagreeable findeth a place there, nor any

kind of evil feelings there. Every object of desire, celestial or human,

is to be found in that mansion. And all kinds of enjoyable articles, as

also of sweet, juicy, agreeable, and delicious edibles in profusion that

are licked, sucked, and drunk, are there, O chastiser of all enemies. The

floral wreaths in that mansion are of the most delicious fragrance, and

the trees that stand around it yield fruits that are desired of them.

There are both cold and hot waters and these are sweet and agreeable. In

that mansion many royal sages of great sanctity and Brahmana sages also

of great purity, cheerfully wait upon, O child, and worship Yama, the son

of Vivaswat. And Yayati, Nahusha, Puru, Mandhatri, Somaka, Nriga; the

royal sage Trasadasyu, Kritavirya, Sautasravas; Arishtanemi, Siddha,

Kritavega, Kriti, Nimi, Pratarddana, Sivi, Matsya, Prithulaksha,

Vrihadratha, Vartta, Marutta, Kusika, Sankasya, Sankriti, Dhruva,

Chaturaswa, Sadaswormi and king Kartavirya; Bharata and Suratha, Sunitha,

Nisatha, Nala, Divodasa, and Sumanas, Amvarisha, Bhagiratha; Vyaswa,

Vadhraswa, Prithuvega, Prithusravas, Prishadaswa, Vasumanas, Kshupa, and

Sumahavala, Vrishadgu, and Vrishasena, Purukutsa, Dhwajin and Rathin;

Arshtisena, Dwilipa, and the high-souled Ushinara; Ausinari, Pundarika,

Saryati, Sarava, and Suchi; Anga, Rishta, Vena, Dushmanta, Srinjaya and

Jaya; Bhangasuri, Sunitha, and Nishada, and Bahinara; Karandhama,

Valhika, Sudymna, and the mighty Madhu; Aila and the mighty king of earth

Maruta; Kapota, Trinaka, and Shadeva, and Arjuna also. Vysawa; Saswa and

Krishaswa, and king Sasavindu; Rama the son of Dasaratha, and Lakshmana,

and Pratarddana; Alarka, and Kakshasena, Gaya, and Gauraswa; Rama the son

of Jamadagnya, Nabhaga, and Sagara; Bhuridyumna and Mahaswa, Prithaswa,

and also Janaka; king Vainya, Varisena, Purujit, and Janamejaya;

Brahmadatta, and Trigarta, and king Uparichara also; Indradyumna,

Bhimajanu, Gauraprishta, Nala, Gaya; Padma and Machukunda, Bhuridyumna,

Prasenajit; Aristanemi, Sudymna, Prithulauswa, and Ashtaka also; a

hundred kings of the Matsya race and hundred of the Vipa and a hundred of

the Haya races; a hundred kings of the name of Dhritarashtra, eighty

kings of the name of Janamejaya; a hundred monarchs called Brahmadatta,

and a hundred kings of the name of Iri; more than two hundred Bhishmas,

and also a hundred Bhimas; a hundred Prativindhyas, a hundred Nagas, and

a hundred Palasas, and a hundred called Kasa and Kusa; that king of kings

Santanu, and thy father Pandu, Usangava, Sata-ratha, Devaraja,

Jayadratha; the intelligent royal sage Vrishadarva with his ministers;

and a thousand other kings known by the name of Sasa-vindu, and who have

died, having performed many grand horse-sacrifices with large presents to

the Brahmanas--these holy royal sages of grand achievements and great

knowledge of the Sastras, wait upon, O King, and worship the son of

Vivaswat in that assembly house. And Agastya and Matanga, and Kala, and

Mrityu (Death), performers of sacrifices, the Siddhas, and many Yogins;

the Prtris (belonging to the classes--called Agniswattas, Fenapa,

Ushampa, Swadhavat, and Verhishada), as also those others that have

forms; the wheel of time, and the illustrious conveyer himself of the

sacrificial butter; all sinners among human beings, as also those that

have died during the winter solstice; these officers of Yama who have

been appointed to count the allotted days of everybody and everything;

the Singsapa, Palasa, Kasa, and Kusa trees and plants, in their embodied

forms, these all, O king, wait upon and worship the god of justice in

that assembly house of his. These and many others are present at the

Sabha of the king of the Pitris (manes). So numerous are they that I am

incapable of describing them either by mentioning their names or deeds. O

son of Pritha, the delightful assembly house, moving everywhere at the

will of its owner, is of wide extent. It was built by Viswakarma after a

long course of ascetic penances. And, O Bharata, resplendent with his own

effulgence, it stands glorified in all its beauty. Sannyasis of severe

ascetic penance, of excellent vows, and of truthful speech, peaceful and

pure and sanctified by holy deeds, of shining bodies and attired in

spotless robes, decked with bracelets and floral garlands, with ear-rings

of burnished gold, and adorned with their own holy acts as with the marks

of their order (painted over their bodies), constantly visit that Sabha

(Assembly). Many illustrious Gandharvas, and many Apsaras fill every part

of that mansion with music; both instrumental and vocal and with sounds

of laughter and dance. And, O son of Pritha, excellent perfumes, and

sweet sounds and garlands of celestial flowers always contribute towards

making that mansion supremely blest. And hundreds of thousands of

virtuous persons, of celestial beauty and great wisdom, always wait upon

and worship the illustrious Yama, the lord of created beings in that

assembly house. Such, O monarch, is the Sabha, of the illustrious king of

the Pitris! I shall now describe unto the assembly house of Varuna also

called Pushkaramalini!"

SECTION IX

'Narada said--O Yudhishthira, the celestial Sabha of Varuna is

unparalleled in splendour. In dimensions it is similar to that of Yama.

Its walls and arches are all of pure white. It hath been built by

Viswakarma (the celestial architect) within the waters. It is surrounded

on all sides by many celestial trees made of gems and jewels and yielding

excellent fruits and flowers. And many plants with their weight of

blossoms, blue and yellow, and black and darkish, and white and red, that

stand there, or excellent bowers around. Within those bowers hundreds and

thousands of birds of diverse species, beautiful and variegated, always

pour forth their melodies. The atmosphere of that mansion is extremely

delightful, neither cold nor hot. Owned by Varuna, that delightful

assembly house of pure white consists of many rooms and is furnished with

many seats. There sitteth Varuna attired in celestial robe, decked in

celestial ornaments and jewels, with his queen, adorned with celestial

scents and besmeared with paste of celestial fragrance. The Adityas wait

upon and worship the illustrious Varuna, the lord of the waters. And

Vasuki and Takshaka, and the Naga called Airavana; Krishna and Lohita;

Padma and Chitra endued with great energy; the Nagas called Kamvala and

Aswatara; and Dhritarashtra and Valahaka; Matimat and Kundadhara and

Karkotaka and Dhananjaya; Panimat and the mighty Kundaka, O lord of the

Earth; and Prahlada and Mushikada, and Janamejaya,--all having auspicious

marks and mandalas and extended hoods;--these and many other snakes. O

Yudhishthira, without anxiety of any kind, wait upon and worship the

illustrious Varuna. And, O king, Vali the son of Virochana, and Naraka

the subjugator of the whole Earth; Sanghraha and Viprachitti, and those

Danavas called Kalakanja; and Suhanu and Durmukha and Sankha and Sumanas

and also Sumati; and Ghatodara, and Mahaparswa, and Karthana and also

Pithara and Viswarupa, Swarupa and Virupa, Mahasiras; and Dasagriva,

Vali, and Meghavasas and Dasavara; Tittiva, and Vitabhuta, and Sanghrada,

and Indratapana--these Daityas and Danavas, all bedecked with ear-rings

and floral wreaths and crowns, and attired in the celestial robes, all

blessed with boons and possessed of great bravery, and enjoying

immortality, and all well of conduct and of excellent vows, wait upon and

worship in that mansion the illustrious Varuna, the deity bearing the

noose as his weapon. And, O king, there are also the four oceans, the

river Bhagirathee, the Kalindi, the Vidisa, the Venwa, the Narmada of

rapid current; the Vipasa, the Satadu, the Chandrabhaga, the Saraswati;

the Iravati, the Vitasta, the Sindhu, the Devanadi; the Godavari, the

Krishnavenwa and that queen of rivers the Kaveri; the Kimpuna, the

Visalya and the river Vaitarani also; the Tritiya, the Jeshthila, and the

great Sone (Soane); the Charmanwati and the great river Parnasa; the

Sarayu, the Varavatya, and that queen of rivers the Langali, the

Karatoya, the Atreyi, the red Mahanada, the Laghanti, the Gomati, the

Sandhya, and also the Trisrotasi--these and other rivers which are all

sacred and are world-renowned places of pilgrimage, as also other rivers

and sacred waters and lakes and wells and springs, and tanks, large or

small, in their personified form, O Bharata, wait upon and worship the

lord Varuna. The points of the heavens, the Earth, and all the Mountains,

as also every species of aquatic animals, all worship Varuna there. And

various tribes of Gandharvas and Apsaras, devoted to music, both vocal

and instrumental, wait upon Varuna, singing eulogistic hymns unto him.

And all those mountains that are noted for being both delightful and rich

in jewels, wait (in their personified forms) in that Sabha, enjoying

sweet converse with one another. And the chief minister of Varuna,

Sunabha by name, surrounded by his sons and grandsons, also attend upon

his master, along with (the personified form) of a sacred water called

go. These all, in their personified forms, worship the deity. O bull of

the Bharata race, such is the assembly room of Varuna seen by me before,

in the course of my wanderings. Listen now to the account I give of the

assembly room of Kuvera.'"

SECTION X

"Narada said,--'Possessed of great splendour, the assembly house of

Vaisravana, O king, is a hundred yojanas in length and seventy yojanas in

breadth. It was built, O king, by Vaisravana himself using his ascetic

power. Possessing the splendour of the peaks of Kailasa, that mansion

eclipses by its own the brilliance of the Moon himself. Supported by

Guhyakas, that mansion seems to be attached to the firmament. Of

celestial make, it is rendered extremely handsome with high chambers of

gold. Extremely delightful and rendered fragrant with celestial perfumes,

it is variegated with numberless costly jewels. Resembling the peaks of a

mass of white clouds, it seems to be floating in the air. Painted with

colours of celestial gold, it seems to be decked with streaks of

lightning. Within that mansion sitteth on an excellent seat bright as the

sun and covered with celestial carpets and furnished with a handsome

footstool, king Vaisravana of agreeable person, attired in excellent

robes and adorned with costly ornaments and ear-rings of great

brilliance, surrounded by his thousand wives. Delicious and cooling

breezes murmuring through forests of tall Mandaras, and bearing fragrance

of extensive plantations of jasmine, as also of the lotuses on the bosom

of the river Alaka and of the Nandana-gardens, always minister to the

pleasure of the King of the Yakshas. There the deities with the

Gandharvas surrounded by various tribes of Apsaras, sing in chorus, O

king, notes of celestial sweetness. Misrakesi and Rambha, and Chitrasena,

and Suchismita; and Charunetra, and Gritachi and Menaka, and

Punjikasthala; and Viswachi Sahajanya, and Pramlocha and Urvasi and Ira,

and Varga and Sauraveyi, and Samichi, and Vududa, and Lata--these and a

thousand other Apsaras and Gandharvas, all well-skilled in music and

dance, attend upon Kuvera, the lord of treasures. And that mansion,

always filled with the notes of instrumental and vocal music, as also

with the sounds of dance of various tribes of Gandharvas, and Apsaras

hath become extremely charming and delicious. The Gandharvas called

Kinnaras, and others called Naras, and Manibhadra, and Dhanada, and

Swetabhadra and Guhyaka; Kaseraka, Gandakandu, and the mighty Pradyota;

Kustumvuru, Pisacha, Gajakarna, and Visalaka, Varaha-Karna, Tamraushtica,

Falkaksha, and Falodaka; Hansachuda, Sikhavarta, Vibhishana, Pushpanana,

Pingalaka, Sonitoda and Pravalaka; Vrikshavaspa-niketa, and

Chiravasas--these O Bharata, and many other Yakshas by hundred and

thousands always wait upon Kuvera. The goddess Lakshmi always stayeth

there, also Kuvera's son Nalakuvera. Myself and many others like myself

often repair thither. Many Brahmana Rishis and celestial Rishis also

repair there often. Many Rakshasas, and many Gandharvas, besides those

that have been named, wait upon the worship, in that mansion, the

illustrious lord of all treasures. And, O tiger among kings, the

illustrious husband of Uma and lord of created things, the three-eyed

Mahadeva, the wielder of the trident and the slayer of the Asura called

Bhaga-netra, the mighty god of the fierce bow, surrounded by multitudes

of spirits in their hundreds and thousands, some of dwarfish stature,

some of fierce visage, some hunch-backed, some of blood-red eyes, some of

frightful yells, some feeding upon fat and flesh, and some terrible to

behold, but all armed with various weapons and endued with the speed of

wind, with the goddess (Parvati) ever cheerful and knowing no fatigue,

always waiteth here upon their friend Kuvera, the lord of treasures. And

hundreds of Gandharva chiefs, with cheerful hearts and attired in their

respective robes and Viswavasu, and Haha and Huhu; and Tumvuru and

Parvatta, and Sailusha; and Chitrasena skilled in music and also

Chitraratha,--these and innumerable Gandharvas worship the lord of

treasures. And Chakradhaman, the chief of the Vidyadharas, with his

followers, waiteth in that mansion upon the lord of treasures. And

Kinnaras by hundreds and innumerable kings with Bhagadatta as their

chief, and Druma, the chief of the Kimpurushas, and Mahendra, the chief

of the Rakshasas, and Gandhamadana accompanied by many Yakshas and

Gandharvas and many Rakshasas wait upon the lord of treasures. The

virtuous Vibhishana also worshippeth there his elder brother the lord

Kuvera (Croesus). The mountains of Himavat, Paripatra, Vindhya, Kailasa,

Mandara, Malaya, Durdura, Mahendra, Gandhamadana, Indrakila, Sunava, and

Eastern and the Western hills--these and many other mountains, in their

personified forms, with Meru standing before all, wait upon and worship

the illustrious lord of treasures. The illustrious Nandiswaras, and

Mahakala, and many spirits with arrowy ears and sharp-pointed mouths,

Kaksha, Kuthimukha, Danti, and Vijaya of great ascetic merit, and the

mighty white bull of Siva roaring deep, all wait in that mansion. Besides

these many other Rakshasas and Pisachas (devils) worship Kuvera in that

assembly house. The son of Pulastya (Kuvera) formerly used always to

worship in all the modes and sit, with permission obtained, beside the

god of gods, Siva, the creator of the three worlds, that supreme Deity

surrounded by his attendants. One day the exalted Bhava (Siva) made

friendship with Kuvera. From that time, O king, Mahadeva always sitteth

on the mansion of his friend, the lord of treasures. Those best of all

jewels, those princes of all gems in the three worlds, viz., Sankha and

Padma, in their personified forms, accompanied by all the jewels of the

earth (also in their personified forms) worship Kuvera."

"This delightful assembly house of Kuvera that I have seen, attached to

the firmament and capable of moving along it, is such, O king. Listen now

to the Sabha I describe unto thee, belonging to Brahma the Grandsire."

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.'"

SECTION XVI

"Yudhishthira said,--'Desirous of the imperial dignity but acting from

selfish motives and relying upon courage alone, how, O Krishna, can I

despatch ye (unto Jarasandha)? Both Bhima and Arjuna, I regard as my

eyes, and thee, O Janardana as my mind. How shall I live, deprived of my

eyes and mind. Yama himself cannot vanquish in battle the mighty host of

Jarasandha that is endued, besides, with terrible valour. What valour can

ye exhibit against it. This affair that promises to terminate otherwise

may lead to great mischief. It is my opinion, therefore, that the

proposed task should not be undertaken. Listen, O Krishna, to what I for

one think. O Janardana, desisting from this act seemeth to me to be

beneficial. My heart to-day is afflicted. The Rajasuya appeareth to me

difficult of accomplishment.'"

"Vaisampayana said,--"Arjuna who had obtained that excellent of bows and

that couple of inexhaustible quivers, and that car with that banner, as

also that assembly room, now addressed Yudhishthira and said,--'I have

obtained, O king, a bow and weapons and arrows and energy and allies and

dominions and fame and strength. Those are always difficult of

acquisition, however much they may be desired. Learned men of repute

always praise in good society nobleness of descent. But nothing is equal

to might. Indeed, O monarch, there is nothing I like more than prowess.

Born in a race noted for its valour, one that is without valour is

scarcely worthy of regard. One, however, possessed of valour, that is

born in a race not noted for it, is much superior to the former. He, O

king, is a Kshatriya in every thing who increaseth his fame and

possessions by the subjugation of his enemies. And he that is possessed

of valour, though destitute of all (other) merits, will vanquish his

foes. One, however, that is destitute of valour, though possessed of

every (other) merit, can scarcely accomplish anything. Every merit exists

by the side of valour in an incipient state. Concentration of attention,

exertion and destiny exist as the three causes of victory. One, however,

that is possessed of valour doth not yet deserve success if he acts

carelessly. It is for this that an enemy endued with strength sometimes

suffers death at the hands of his foes. As meanness overtakes the weak,

so folly sometimes overtakes the strong. A king, therefore, that is

desirous of victory, should avoid both these causes of destruction. If,

for the purpose of our sacrifice, we endeavour to slay Jarasandha and

rescue the kings kept by him for a cruel purpose, there is no higher act

which we could employ ourselves in. If, however, we do not undertake the

task, the world will always think us incompetent. We have certainly the

competence, O king! Why should you, therefore, regard us as incompetent?

Those that have become Munis desirous of achieving tranquillity of souls,

obtain yellow robes with ease. So if we vanquish the foe, the imperial

dignity will easily be ours. We shall, therefore fight the foe."

SECTION XVII

"Vasudeva said,--'Arjuna hath indicated what the inclination should be of

one that is born in the Bharata race, especially of one who is the son of

Kunti. We know not when death will overtake us, in the night or in the

day. Nor have we ever heard that immortality hath been achieved by

desisting from fight. This, therefore, is the duty of men, viz., to

attack all enemies in accordance with the principles laid down in the

ordinance. This always gives satisfaction to the heart. Aided by good

policy, if not frustrated by Destiny, an undertaking becomes crowned with

success. If both parties aided by such means encounter each other, one

must obtain ascendency over the other, for both cannot win or lose. A

battle however, if directed by bad policy which again is destitute of the

well-known arts, ends in defeat or destruction. If, again, both parties

are equally circumstanced, the result becomes doubtful. Both, however,

cannot win. When such is the case, why should we not, aided by good

policy, directly approach the foe; and destroy him, like the current of

the river uprooting a tree? If, disguising our own faults, we attack the

enemy taking advantage of his loopholes, why should we not succeed?

Indeed, the policy of intelligent men, is that one should not fight

openly with foes that are exceedingly powerful and are at the head of

their well-arrayed forces. This too is my opinion. If, however, we

accomplish our purpose secretly entering the abode of our foe and

attacking his person, we shall never earn obloquy. That bull among

men--Jarasandha--alone enjoyeth unfaded glory, like unto him who is the

self in the heart of every created being. But I see his destruction

before me. Desirous of protecting our relatives we will either slay him

in battle or shall ascend to heaven being ourselves slain in the end by

him.'

Yudhishthira said--"O Krishna, who is this Jarasandha? What is his energy

and what is his prowess, that having touched thee he hath not been burnt

like an insect at the touch of fire?"

Krishna said,--'Hear, O monarch, who Jarasandha is; what his energy; and

what is his prowess; and why also he hath been spared by us, Even though

he hath repeatedly offended us. There was a mighty king of the name of

Vrihadratha, the lord of the Magadhas. Proud in battle, he had three

Akshauhinis of troops. Handsome and endued with energy, possessed of

affluence and prowess beyond measure, and always bearing on his person

marks indicating installation at sacrifices. He was like a second Indra.

In glory he was like unto Suryya, in forgiveness like unto the Earth, in

wrath like unto the destroyer Yama and in wealth like unto Vaisravana.

And O thou foremost of the Bharata race, the whole earth was covered by

his qualities that descended upon him from a long line of ancestors, like

the rays emerging from the sun. And, O bull of the Bharata race, endued

with great energy that monarch married two twin daughters of the king of

Kasi, both endued with the wealth of beauty. And that bull among men made

an engagement in secret with his wives that he would love them equally

and would never show a preference for either. And the lord of the earth

in the company of his two dearly loved wives, both of whom suited him

well, passed his days in joy like a mighty elephant in the company of two

cow-elephants, or like the ocean in his personified form between Ganga

and Yamuna (also in their personified forms). The monarch's youth

however, passed away in the enjoyment of his possessions, without any son

being born unto him to perpetuate his line. The best of monarch failed to

obtain a son to perpetuate his race, even by means of various auspicious

rites, and homas, and sacrifices performed with the desire for having an

offspring. One day the king heard that the high-souled Chanda-kausika,

the son of Kakshivat of the illustrious Gautama race, having desisted

from ascetic penances had come in course of his wanderings to his capital

and had taken his seat under the shade of a mango tree. The king went

unto that Muni accompanied by his two wives, and worshipping him with

jewels and valuable presents gratified him highly. That best of Rishis

truthful in speech and firmly attached to truth, then told the king,--O

king of kings, I have been pleased with thee. O thou of excellent vows,

solicit thou a boon. King Vrihadratha then, with his wives, bending low

unto that Rishi, spoke these words choked with tears in consequence of

his despair of obtaining a child.--'O holy one forsaking my kingdom I am

about to go into the woods to practise ascetic penances. I am very

unfortunate for I have no son. What shall I do, therefore, with my

kingdom or with a boon?'

Krishna continued,--"Hearing these words (of the king), the Muni

controlling his outer senses entered into meditation, sitting in the

shade of that very mango tree where he was. And there fell upon the lap

of the seated Muni a mango that was juicy and untouched by the beak of a

parrot or any other bird. That best of Munis, taking up the fruit and

mentally pronouncing certain mantras over it, gave it unto the king as

the means of his obtaining an incomparable offspring. And the great Muni,

possessed also of extraordinary wisdom, addressing the monarch,

said,--"Return, O king, thy wish is fulfilled. Desist, O king, from going

(into the woods)".--Hearing these words of the Muni and worshipping his

feet, the monarch possessed of great wisdom, returned to his own abode.

And recollecting his former promise (unto them) the king gave, O bull of

the Bharata race, unto his two wives that one fruit. His beautiful

queens, dividing that single fruit into two parts, ate it up. In

consequence of the certainty of the realisation of the Muni's words and

his truthfulness, both of them conceived, as an effect of their having

eaten that fruit. And the king beholding them in that state became filled

with great joy. Then, O wise monarch, some time after, when the time

came, each of the queens brought forth a fragmentary body. And each

fragment had one eye, one arm, one leg, half a stomach, half a face, and

half an anus. Beholding the fragmentary bodies, both the mothers trembled

much. The helpless sisters then anxiously consulted each other, and

sorrowfully abandoned those fragments endued with life. The two midwives

(that waited upon the queens) then carefully wrapping up the still-born

(?) fragments went out of the inner apartments (of the palace) by the

back door and throwing away the bodies, returned in haste. A little while

after, O tiger among men, a Rakshasa woman of the name of Jara living

upon flesh and blood, took up the fragments that lay on a crossing. And

impelled by force of fate, the female cannibal united the fragments for

facility of carrying them away. And, O bull among men, as soon as the

fragments were united they formed a sturdy child of one body (endued with

life). Then, O king, the female cannibal, with eyes expanded in wonder,

found herself unable to carry away that child having a body as hard and

strong as the thunder-bolt. That infant then closing his fists red as

copper and inserting them into its mouth, began to roar terribly as

rain-charged clouds. Alarmed at the sound, the inmates of the palace, O

tiger among men, suddenly came out with the king, O slayer of all foes.

The helpless and disappointed and sad queens also, with breasts full of

milk, also came out suddenly to recover their child. The female cannibal

beholding the queens in that condition and the king too so desirous of an

offspring, and the child was possessed of such strength thought within

herself--I live within dominions of the king who is so desirous of an

offspring. It behoveth not me, therefore, to kill the infant child of

such an illustrious and virtuous monarch. The Rakshasa woman then,

holding the child in her arms like the clouds enveloping the sun, and

assuming a human form, told the king these words,--O Vrihadratha, this is

thy child. Given to thee by me, O, take it. It hath been born of both thy

wives by virtue of the command of the great Brahmana. Cast away by the

midwives, it hath been protected by me!

"Krishna continued,--O thou foremost of the Bharata race, the handsome

daughters of the king of Kasi, having obtained the child, soon drenched

it with their lacteal streams. The king ascertaining everything, was

filled with joy, and addressing that female cannibal disguised as a human

being possessing the complexion of gold, asked,--O thou of the complexion

of the filament of the lotus, who art thou that givest me this child? O

auspicious one, thou seemest to me as a goddess roaming at thy pleasure!"

SECTION XVIII

"Krishna continued,--'hearing these words of the king, the Rakshasa woman

answered--Blessed be thou, O king of kings. Capable of assuming any form

at will. I am a Rakshasa woman called Jara. I am living, O king, happily

in thy house, worshipped by all. Every day I wander from house to house

of men. Indeed, I was created of old by the Self-create and was named

Grihadevi (the household goddess)'. Of celestial beauty I was placed (in

the world) for the destruction of the Danavas. He that with devotion

painteth on the walls (of his house) a likeness of myself endued with

youth and in the midst of children, must have prosperity in his abode;

otherwise a household must sustain decay and destruction. O lord, painted

on the walls of thy house is a likeness of myself surrounded by numerous

children. Stationed there I am daily worshipped with scents and flowers,

with incense and edibles and various objects of enjoyment. Thus

worshipped in thy house, I daily think of doing thee some good in return.

It chanced, O virtuous king, that I beheld the fragmentary bodies of thy

son. When these happened to be united by me, a living child was formed of

them. O great king, it hath been so owing to thy good fortune alone. I

have been only the instrument, I am capable of swallowing the mountain of

Meru itself, what shall I say of the child? I have, however, been

gratified with thee in consequence of the worship I receive in thy house.

It is, therefore, O king, that I have bestowed this child on thee.

"Krishna continued,--Having spoken these words, O king, Jara disappeared

there and then. The king having obtained the child then entered the

palace. And the king then caused all the rites of infancy to be performed

on that child, and ordered a festival to be observed by his people in

Honour of that Rakshasa woman. And the monarch equal unto Brahma himself

then bestowed a name on his child. And he said that because the child had

been united by Jara, he should be called (Jarasandha i.e., united by

Jara). And the son of the king of Magadha endued with great energy, began

to grow up in bulk and strength like a fire into which hath been poured

libation of clarified butter. And increasing day by day like the moon in

the bright fortnight, the child began to enhance the joy of his parents.'"

SECTION XIX

"Krishna said,--some time after this, the great ascetic, the exalted

Chandakausika, again came into the country of the Magadhas. Filled with

joy at the advent of the Rishi, king Vrihadratha, accompanied by his

ministers and priest and wives and son, went out to receive him. And, O

Bharata, worshipping the Rishi with water to wash his feet and face, and

with the offerings of Arghya the king then offered his whole kingdom

along with his son for the acceptance of the Rishi. The adorable Rishi

accepting that worship offered by the king, addressing the ruler of

Magadha, O monarch, said with well-pleased heart,--O king, I knew all

this by spiritual insight. But hear, O king of kings, what this son of

thine will be in future, as also what his beauty, excellence, strength,

and valour will be. Without doubt this son of thine, growing in

prosperity and endued with prowess, will obtain all these. Like other

birds that can never imitate the speed of Vinata's son (Garuda), the

other monarchs of the earth will not be able to equal in energy this thy

son, who will be endued with great valour. And all those that will stand

in his way will certainly be destroyed. Like the force of the current

that can never make the slightest impression upon the rocky breast of a

mountain, weapons hurled at him even by the celestials will fail to

produce the least pain in him. He will blaze forth above the heads of all

that wear crowns on their brows. Like the sun that dims the lustre of all

luminous bodies, this son of thine will rob all monarchs of their

splendour. Even kings that are powerful and own large armies and

numberless vehicles and animals, upon approaching this son of thine, will

all perish as insects upon fire. This child will seize the growing

prosperity of all kings like the ocean receiving the rivers swollen with

the water of the rainy season. Like the huge earth that bears all kinds

of produce, supporting things that are both good and evil, this child

endued with great strength will support all the four orders of men. And

all the kings of the earth will live in obedience to the commands of this

child just as every creature endued with body live in dependence upon

Vayu that is dear as self unto beings. This prince of Magadha--the

mightiest of all men in the world--will behold with his physical eyes the

god of gods called Rudra or Hara, the slayer of Tripura. O thou slayer of

all foes, saying this, the Rishi, thinking of his own business, dismissed

king Vrihadratha. The lord of the Magadhas then, re-entering his capital,

and calling together his friends and relations, installed Jarasandha, on

the throne. King Vrihadratha then came to feel a great distaste for

worldly pleasures. And after the installation of Jarasandha king

Vrihadratha followed by his two wives became an inmate of an ascetic

asylum in the woods. And, O king, after his father and mothers had

retired into the woods, Jarasandha by his valour brought numerous kings

under his sway.'"

"Vaisampayana continued,--'King Vrihadratha, having lived for some time

in the woods and practised ascetic penances, ascended to heaven at last

with his wives. King Jarasandha, also, as uttered by Kausika, having

received those numerous boons ruled his kingdom like a father. Some time

after when king Kansa was slain by Vasudeva, an enmity arose between him

and Krishna. Then, O Bharata, the mighty king of Magadha from his city of

Girivraja, whirling a mace ninety-nine times, hurled it towards Mathura.

At that time Krishna of wonderful deeds was residing at Mathura. The

handsome mace hurled by Jarasandha fell near Mathura at a distance of

ninety-nine yojanas from Gririvraja The citizens beholding the

circumstance well, went unto Krishna and informed him of the fall of the

mace. The place where the mace fell is adjacent to Mathura and is called

Gadavasan. Jarasandha had two supporters called Hansa and Dimvaka, both

of whom were incapable of being slain by weapons. Well-conversant with

the science of politics and morality, in counsel they were the foremost

of all intelligent men. I have already told thee everything about that

mighty pair. They two and Jarasandha, I believe, are more than a match

for three worlds. O brave king, it was for this reason that the powerful

Kukkura, Andhaka and Vrishni tribes, acting from motives of policy, did

not deem it proper to fight with him.'"

SECTION XX

(Jarasandhta-badha Parva)

"Krishna said,--both Hansa and Dimvaka have fallen; Kansa also with all

his followers has been slain. The time hath, therefore come for the

destruction of Jarasandha. He is incapable of being vanquished in battle

even by all the celestials and the Asuras (fighting together). We think,

however, that he should be vanquished in a personal struggle with bare

arms. In me is policy, in Bhima is strength and in Arjuna is triumph; and

therefore, as prelude to performing the Rajasuya, we will certainly

achieve the destruction of the ruler of Magadha. When we three approach

that monarch in secret, and he will, without doubt, be engaged in an

encounter with one of us. From fear of disgrace, from covetousness, and

from pride of strength he will certainly summon Bhima to the encounter.

Like death himself that slays a person however swollen with pride, the

long-armed and mighty Bhimasena will effect the destruction of the king.

If thou knowest my heart, if thou hast any faith in me, then make over to

me, as a pledge, Bhima and Arjuna without loss of time!"

"Vaisampayana continued,--Thus addressed by the exalted one,

Yudhishthira, beholding both Bhima and Arjuna standing with cheerful

faces, replied, saying--'O Achyuta, O Achyuta, thou slayer of all

enemies, say not so. Thou art the lord of the Pandavas! We are dependent

on thee. What thou sayest, O Govinda, is consistent with wise counsels.

Thou never leadest those upon whom Prosperity hath turned her back. I who

stay under thy command regard that Jarasandha is already slain, that the

monarchs confined by him have already been set free, that the Rajasuya

hath already been accomplished by me. O lord of the universe, O thou best

of persons, watchfully act thou so that this task may be accomplished.

Without ye then I dare not live, like a sorrowful man afflicted with

disease, and bereft of the three attributes of morality, pleasure and

wealth. Partha cannot live without Sauri (Krishna), nor can Sauri live

without Partha. Nor is there anything in the world that is unconquerable

by these two, viz., Krishna and Arjuna. This handsome Bhima also is the

foremost of all persons endued with might. Of great renown, what can he

not achieve when with ye two? Troops, when properly led, always do

excellent service. A force without a leader hath been called inert by the

wise. Forces, therefore, should always be led by experienced commanders.

Into places that are low, the wise always conduct the water. Even

fishermen cause the water (of tank) to run out through holes.

(Experienced leaders always lead their forces noting the loopholes and

assailable points of the foe). We shall, therefore, strive to accomplish

our purpose following the leadership of Govinda conversant with the

science of politics, that personage whose fame hath spread all over the

world. For the successful accomplishment of one's purposes one should

ever place Krishna in the van, that foremost of personages whose strength

consists in wisdom and policy and who possesseth a knowledge of both

method and means. For the accomplishment of one's purpose let, therefore,

Arjuna, the son of Pritha, follow Krishna the foremost of the Yadavas and

let Bhima follow Arjuna. Policy and good fortune and might will (then)

bring about success in a matter requiring valour.' Vaisampayana

said,--'Thus addressed by Yudhishthira, the trio Krishna, Arjuna and

Bhima, all possessed of great energy, set out for Magadha attired in the

garb of Snataka Brahmanas of resplendent bodies, and blessed by the

agreeable speeches of friends and relatives. Possessed of superior energy

and of bodies already like the Sun, the Moon, and the Fire, inflamed with

wrath at the sad lot of their relative kings, those bodies of theirs

became much more blazing. And the people, beholding Krishna and Arjuna,

both of whom had never before been vanquished in battle, with Bhima in

the van, all ready to achieve the same task, regarded Jarasandha as

already slain. For the illustrious pair (Krishna and Arjuna) were masters

that directed every operation (in the universe), as also all acts

relating to the morality, wealth, and pleasure of every being. Having set

out from the country of the Kurus, they passed through Kuru-jangala and

arrived at the charming lake of lotuses. Passing over the hills of

Kalakuta, they then went on crossing the Gandaki, the Sadanira

(Karatoya), and the Sarkaravarta and the other rivers taking their rise

in the same mountains. They then crossed the delightful Sarayu and saw

the country of Eastern Kosala. Passing over that country they went to

Mithila and then crossing the Mala and Charamanwati, the three heroes

crossed the Ganges and the Sone and went on towards the east. At last

those heroes of unfaded glory arrived at Magadha in the heart of (the

country of) Kushamva. Reaching then the hills of Goratha, they saw the

city of Magadha that was always filled with kine and wealth and water and

rendered handsome with the innumerable trees standing there.'"

SECTION XXI

"Vasudeva said,--'behold, O Partha, the great capital of Magadha,

standing in all its beauty. Filled with flocks and herds and its stock of

water never exhausted, and adorned also with fine mansions standing in

excellent array, it is free from every kind of calamity. The five large

hills of Vaihara, Varaha, Vrishava, Rishigiri, and the delightful

Chaitya, all of high peaks and overgrown with tall trees of cool shade

and connected with one another, seem to be jointly protecting the city of

Girivraja. The breasts of the hills are concealed by forests of

delightful and fragrant Lodhras having the ends of their branches covered

with flowers. It was here that the illustrious Gautama of rigid vows

begat on the Sudra woman Ausinari (the daughter of Usinara) Kakshivat and

other celebrated sons. That the race sprung from Gautama doth yet live

under the sway of an ordinary human race (of monarchs) is only evidence

of Gautama's kindness to kings. And, O Arjuna, it was here that in olden

times the mighty monarchs of Anga, and Vanga and other countries, came to

the abode of Gautama, and passed their days in joy and happiness. Behold,

O Partha, those forests of delightful Pippalas and beautiful Lodhras

standing near the side of Gautama's abode. There dwelt in old days those

Nagas, Arvuda and Sakravapin, those persecutors of all enemies, as also

the Naga Swastika and that other excellent Naga called Manu. Manu himself

had ordered the country of the Magadhas to be never afflicted with

drought, and Kaushika and Manimat also have favoured the country. Owning

such a delightful and impregnable city, Jarasandha is ever bent on

seeking the fruition of his purposes unlike other monarchs. We shall,

however, by slaying him to-day humble his pride."

Vaisampayana said,--Thus saying those brothers of abundant energy, viz.,

he of the Vrishni race and the two Pandavas entered the city of Magadha.

They then approached towards the impregnable city of Girivraja that was

full of cheerful and well-fed inhabitants belonging to all the four

orders, and where festivities were perennial. On arriving then at the

gate of the city, the brothers (instead of passing through it) began to

pierce (with their shafts) the heart of the high Chaityaka peak that was

worshipped by the race of Vrihadratha, as also by the citizens and which

delighted the hearts of all the Magadhas. There Vrihadratha had slain a

cannibal called Rishava and having slain the monster made of his hide

three drums which he placed in his own city. And those drums were such

that once beaten their sound lasted one full month. And the brothers

broke down the Chaityaka peak that was delightful to all the Magadhas, at

that point where those drums covered with celestial flowers used to yield

their continuous sound. And desirous of slaying Jarasandha they seemed by

that act of theirs to place their feet upon the head of their foe. And

attacking with their mighty arms that immovable and huge and high and old

and celebrated peak always worshipped with perfumes and floral wreaths,

those heroes broke it down. And with joyful hearts they then entered the

city. And it so happened that the learned Brahmanas residing within the

city saw many evil omens which they reported to Jarasandha. And the

priest making the king mount an elephant whirled lighted brands about

him. And king Jarasandha also, possessed of great prowess, with a view to

warding of those evils, entered upon the celebration of a sacrifice, with

proper vows and fasts. Meanwhile, O Bharata, the brothers unarmed, or

rather with their bare arms as their only weapons, desirous of fighting

with Jarasandha, entered the capital in the guise of Brahmanas. They

beheld the extraordinary beauty of the shops full of various edibles and

floral wreaths, and supplied with articles of every variety of various

qualities that man can desire. Those best of men, Krishna, Bhima, and

Dhananjaya, beholding in those shops their affluence, passed along the

public road. And endued with great strength they snatched forcibly from

the flower-vendors the garlands they had exposed for sale. And attired in

robes of various colours and decked in garlands and ear-rings the heroes

entered the abode of Jarasandha possessed of great intelligence, like

Himalayan lions eyeing cattle-folds. And the arms of those warriors, O

king, besmeared with sandal paste, looked like the trunks of sala trees.

The people of Magadha, beholding those heroes looking like elephants,

with necks broad like those of trees and wide chests, began to wonder

much. Those bull among men, passing through three gates that were crowded

with men, proudly and cheerfully approached the king. And Jarasandha

rising up in haste received them with water to wash their feet with, and

honey and the other ingredients of the Arghya--with gifts of kine, and

with other forms of respect. The great king addressing them said,--'Ye

are welcome'! And, O Janamejaya, both Partha and Bhima remained silent at

this. And addressing the monarch Krishna said,--'O king of kings these

two are now in the observance of a vow. Therefore they will not speak.

Silent they will remain till midnight After that hour they will speak

with thee!' The king then quartering his guests in the sacrificial

apartments retired into his private chambers. And when midnight arrived,

the monarch arrived at the place where his guests attired as Brahmanas

were. For, O King, that ever victorious monarch observed this vow which

was known throughout the Worlds that as soon as he should hear of the

arrival of Snataka Brahmanas at his place, should it be even at midnight,

he would immediately, O Bharata, come out and grant them an audience.

Beholding the strange attire of his guests that best of kings wondered

much. For all that, however, he waited on them respectfully. Those bulls

among men, those slayers of all foes, on the other hand, O thou best of

the Bharata race, beholding king Jarasandha, said,--'Let salvation be

attained by thee, O king, without difficulty.' And, O tiger among kings,

having said this unto the monarch, they stood looking at each other. And,

O king of kings, Jarasandha then said unto those sons of Pandu and him of

the Yadu race, all disguised as Brahmanas--'Take your seats.' And those

bulls among men sat themselves down, and like the three priests of a

great sacrifice blazed forth in their beauty. And king Jarasandha, O thou

of the Kuru race, firmly devoted to truth, censuring the disguised

guests, said unto them,--'It is well known to me that in the whole world

Brahmanas in the observance of Snataka vow never deck their persons with

garlands and fragrant paste unseasonably. Who are ye, therefore, thus

decked with flowers, and with hands bearing the marks of the bow-string?

Attired in coloured robes and decked unseasonably with flowers and paste,

ye give me to understand that ye are Brahmanas, although ye bear

Kshatriya energy. Tell me truly who ye are. Truth decks even kings.

Breaking down the peak of the Chaityaka hill, why have ye, in disguise,

entered (the city) by an improper gate without fear of the royal wrath?

The energy of a Brahmana dwelleth in his speech, (not in act). This your

feat is not suited to the order to which ye profess to belong. Tell us

therefore, the end ye have in view. Arrived here by such an improper way,

why accept ye not the worship I offer? What is your motive for coming to

me? Thus addressed by the king, the high-souled Krishna, well-skilled in

speech, thus replied unto the monarch in a calm and grave voice.

"Krishna said,--'O king, know us for Snataka Brahmanas. Brahmanas and

Kshatriyas and Vaishyas are all, O monarch, competent to observe the vow

of Snataka. This vow, besides, hath (many) especial and general rules. A

Kshatriya observing this vow with especial rules always achieve

prosperity. Therefore, have we decked ourselves with flowers. Kshatriyas

again, O king, exhibit their energy by their arms and not in speech. It

is, therefore, O son of Vrihadratha, that the speeches uttered by a

Kshatriya are never audacious. O monarch, the creator hath planted his

own energy in the aim of the Kshatriya. If thou wishest to behold it,

thou shalt certainly behold it today. These are the rules of the

ordinance, viz., that an enemy's abode should be entered through a wrong

gate and a friend's abode through the right one. And know, O monarch,

that this also is our eternal vow that having entered the foe's abode for

the accomplishment of our purpose, we accept not the worship offered to

us!"

SECTION XXII

"Jarasandha said,--'I do not recollect if I ever acted injuriously

towards ye! Even upon a careful mental scrutiny I fail to see the injury

I did unto ye. When I have never done ye an injury, why, ye Brahmanas do

ye regard me, who am innocent, as your foe? O, answer me truly, for this,

indeed, is the rule followed by the honest. The mind is pained at the

injury to one's pleasure and morality. That Kshatriya who injures an

innocent man's (sources of) pleasure and morality even if he be otherwise

a great warrior and well-versed in all rules of morality, obtains,

without any doubt the fate of sinners (hereafter) and falls off from

prosperity. The practices of the Kshatriyas are the best of those that

are honest in the three worlds Indeed, those that are acquainted with

morality applaud the Kshatriya practices. Adhering to those practices of

my order with steady soul, I never injure those that are under me. In

bringing this charge, therefore, against me, it appears that ye speak

erroneously!'

"Krishna said,--'O thou of mighty arms, there is a certain person of the

head of a (royal) line who upholdeth the dignity of his race At his

command have we come against thee. Thou hast brought, O king, many of the

Kshatriyas of the world as captives (to thy city.) Having perpetrated

that wicked wrong how dost thou regard thyself as innocent? O best of

monarchs, how can a king act wrongfully towards other virtuous kings? But

thou, O king, treating other kings with cruelty, seekest to offer them as

sacrifice unto the god Rudra! O son of Vrihadratha, this sin committed by

thee may touch even us, for as we are virtuous in our practices, we are

capable of protecting virtue. The slaughter of human being as sacrifice

unto the gods is never seen. Why dost thou, therefore, seek to perform a

sacrifice unto god Sankara by slaughtering human beings? Thou art

addressing persons belonging to thy own order as animals (fit for

sacrifice)! Fool as thou art, who else, O Jarasandha, is capable of

behaving in this way? One always obtaineth the fruits of whatever acts

one performeth under whatever circumstances. Therefore, desirous as we

are of helping all distressed people, we have, for the prosperity of our

race, come hither to slay thee, the slaughterer of our relatives. Thou

thinkest that there is no man among the Kshatriyas (equal to thee). This,

O king, is a great error of judgment on thy part. What Kshatriya is

there, O king, who endued with greatness of soul and recollecting the

dignity of his own parentage, would not ascend to eternal heaven that

hath not its like anywhere, falling in open fight? Know O bull among men,

that Kshatriyas engage themselves in battle, as persons installed in

sacrifices, with heaven in view, and vanquish the whole world! Study of

the Vedas, great fame, ascetic penances, and death in battle, are all

acts that lead to heaven. The attainment of heaven by the three other

acts may be uncertain, but death in battle hath that for its certain

consequence. Death in battle is the sure cause of triumph like Indra's.

It is graced by numerous merits. It is for this reason that he of a

hundred sacrifices (Indra) hath become what he is, and by vanquishing the

Asuras he ruleth the universe. Hostility with whom else than thee is so

sure of leading to heaven, proud as thou art of the excessive strength of

thy vast Magadha host? Don't disregard others, O king. Valour dwelleth in

every man. O king of men, there are many men whose valour may be equal or

superior to thine. As long as these are not known, so long only art thou

noted for thy valour. Thy prowess, O king, can be borne by us. It is,

therefore, that I say so. O king of Magadha, cast off thy superiority and

pride in the presence of those that are thy equals. Go not, O king, with

thy children and ministers and army, into the regions of Yama.

Damvodhava, Kartavirya, Uttara, and Vrihadratha, were kings that met with

destruction, along with all their forces, for having disregarded their

superiors. Desirous of liberating the captive monarchs from thee, know

that we are certainly not Brahmanas. I am Hrishesha otherwise called

Sauri, and these two heroes among men are the sons of Pandu. O king of

Magadha, we challenge thee. Fight standing before us. Either set free all

the monarchs, or go thou to the abode of Yama.

"Jarasandha said,--'I never make a captive of a king without first

vanquishing him. Who hath been kept here that hath not been defeated in

war? This, O Krishna, it hath been said, is the duty that should be

followed by the Kshatriyas, viz., to bring others under sway by the

exhibition of prowess and then to treat them as slaves. Having gathered

these monarchs with the intention of offering them as sacrifices unto the

god, how shall I, O Krishna, from fear liberate them to-day, when I

recollect also the duty I have recited of a Kshatriya? With troops

against troops arrayed in order of battle, or alone against one, or

against two, or against three, at the same time or separately, I am ready

to fight.'"

Vaisampayana said,--"Having spoken thus, and desiring to fight with those

heroes of terrible achievements, king Jarasandha ordered (his son)

Sahadeva to be installed on the throne. Then, O bull of the Bharata race,

the king, on the eve of battle, thought of his two generals Kausika and

Chitrasena. These two, O king, were formerly called by everybody in the

world of men by the respectful appellations of Hansa and Dimvaka. And, O

monarch, that tiger among men, the lord Sauri ever devoted to truth, the

slayer of Madhu, the younger brother of Haladhara, the foremost of all

persons having their senses under complete control, keeping in view the

command of Brahma and remembering that the ruler of Magadha was destined

to be slain in battle by Bhima and not by the descendant of Madhu

(Yadavas), desired not to slay himself king Jarasandha, that foremost of

all men endued with strength, that hero possessed of the prowess of a

tiger, that warrior of terrible valour."

SECTION XXIII

Vaisampayana said,--'then that foremost of all speakers, Krishna of the

Yadava race, addressing king Jarasandha who was resolved upon fighting,

said,--'O king, with whom amongst us three dost thou desire to fight? Who

amongst us shall prepare himself for battle (with thee)?' Thus addressed,

the ruler of Magadha, king Jarasandha of great splendour, expressed his

desire for fighting with Bhima. The priest then, bringing with him the

yellow pigment obtained from the cow and garlands of flowers and other

auspicious articles, as also various excellent medicines for restoring

lost consciousness and alleviating pain, approached Jarasandha, panting

for battle. The king Jarasandha, on whose behalf propitiatory ceremonies

with benedictions were performed by a renowned Brahmana, remembering the

duty of a Kshatriya dressed himself for battle. Taking off his crown and

binding his hair properly, Jarasandha stood up like an ocean bursting its

continents. Then the monarch possessed of terrible prowess, addressing

Bhima. said, 'I will fight with thee. It is better to be vanquished by a

superior person.' And saying this, Jarasandha, that represser of all foes

endued, rushed with great energy at Bhimasena like the Asura Vala or old

who rushed at the chief of the celestials. And the mighty Bhimasena, on

whose behalf the gods had been invoked by Krishna, that cousin of his,

having consulted with advanced towards Jarasandha, impelled by the desire

of fight. Then those tigers among men, those heroes of great prowess,

with their bare arms as their only weapons, cheerfully engaged themselves

in the encounter, each desirous of vanquishing the other. And seizing

each other's arms and twining each other's legs, (at times) they slapped

their arm-pits, causing the enclosure to tremble at the sound. And

frequently seizing each other's necks with their hands and dragging and

pushing it with violence, and each pressing every limb of his body

against every limb of the other, they continued, O exalted one, to slap

their arm-pits (at time). And sometimes stretching their arms and

sometimes drawing them close, and now raising them up and now dropping

them down, they began to seize each other. And striking neck against neck

and forehead against forehead, they caused fiery sparks to come out like

flashes of lightning. And grasping each other in various ways by means of

their arms, and kicking each other with such violence as to affect the

innermost nerves, they struck at each other's breasts with clenched

fists. With bare arms as their only weapons roaring like clouds they

grasped and struck each other like two mad elephants encountering each

other with their trunks. Incensed at each other's blow, they fought on

dragging and pushing each other and fiercely looking at each other like

two wrathful lions. And each striking every limb of the other with his

own and using his arms also against the other, and catching hold of each

other's waist, they hurled each other to a distance. Accomplished in

wrestling, the two heroes clasping each other with their arms and each

dragging the other unto himself, began to press each other with great

violence. The heroes then performed those grandest of all feats in

wrestling called Prishtabhanga, which consisted in throwing each other

down with face towards the earth and maintaining the one knocked down in

that position as long as possible. And employing his arms, each also

performed the feats called Sampurna-murchcha and Purna-kumbha. At times

they twisted each other's arms and other limbs as if these were vegetable

fibres that were to be twisted into chords. And with clenched fists they

struck each other at times, pretending to aim at particular limbs while

the blows descended upon other parts of the body. It was thus that those

heroes fought with each other. The citizens consisting of thousands, of

Brahmanas, Kshatriyas and Vaisyas and Sudras, and even women and the

aged, O tiger among men, came out and gathered there to behold the fight.

And the crowd became so great that it was one solid mass of humanity with

no space between body and body. The sound the wrestlers made by the

slapping of their arms, the seizing of each other's necks for bringing

each other down, and the grasping of each other's legs for dashing each

other to the ground, became so loud that it resembled the roar of thunder

or of falling cliffs. Both of them were foremost of mighty men, and both

took great delight in such encounter. Desirous of vanquishing the other,

each was on the alert for taking advantage of the slightest lapse of the

other. And, O monarch, the mighty Bhima and Jarasandha fought terribly on

in those lists, driving the crowd at times by the motions of their hands

like Vritra and Vasava of old. Thus two heroes, dragging each other

forward and pressing each other backward and with sudden jerks throwing

each other face downward and sideways, mangled each other dreadfully. And

at times they struck each other with their knee-joints. And addressing

each other loudly in stinging speeches, they struck each other with

clenched fists, the blows descending like a mass of stone upon each

other. With broad shoulders and long arms and both well-skilled in

wrestling encounters, they struck each other with those long arms of

theirs that were like maces of iron. That encounter of the heroes

commenced on the first (lunar) day of the month of Kartic (October) and

the illustrious heroes fought on without intermission and food, day and

night, till the thirteenth lunar day. It was on the night of the

fourteenth of the lunar fortnight that the monarch of Magadha desisted

from fatigue. And O king, Janardana beholding the monarch tired,

addressed Bhima of terrible deeds, and as if to stimulate him said,--'O

son of Kunti, a foe that is fatigued cannot be pressed for if pressed at

such a time he may even die. Therefore, O son of Kunti, this king should

not be oppressed by thee. On the other hand, O bull of the Bharata race,

fight with him With thy arms, putting forth as much strength only as thy

antagonist hath now left!' Then that slayer of hostile heroes, the son of

Pandu, thus addressed by Krishna, understood the plight of Jarasandha and

forthwith resolved upon taking his life. And that foremost of all men

endued with strength, that prince of the Kuru race, desirous of

vanquishing the hitherto unvanquished Jarasandha, mustered all his

strength and courage."

SECTION XXIV

Vaisampayana said,--"thus addressed, Bhima firmly resolved upon slaying

Jarasandha, replied unto Krishna of the Yadu race, saying,--O tiger of

the Yadu race, O Krishna, this wretch that yet stayeth before me with

sufficient strength and bent upon fight, should not be forgiven by me.

Hearing these words of Vrikodara (Bhima), that tiger among men, Krishna,

desiring to encourage that hero to accomplish the death of Jarasandha

without any delay, answered,--'O Bhima, exhibit today upon Jarasandha the

strength thou hast luckily derived, the might thou hast obtained from

(thy father), the god Maruta.' Thus addressed by Krishna, Bhima, that

slayer of foes, holding up in the air the powerful Jarasandha, began to

whirl him on high. And, O bull of the Bharata race, having so whirled him

in the air full hundred times, Bhima pressed his knee against

Jarasandha's backbone and broke his body in twain. And having killed him

thus, the mighty Vrikodara uttered a terrible roar. And the roar of the

Pandava mingling with that death knell of Jarasandha, while he was being

broken on Bhima's knee, caused a loud uproar that struck fear into the

heart of every creature. And all the citizens of Magadha became dumb with

terror and many women were even prematurely delivered. And hearing those

roars, the people of Magadha thought that either the Himavat was tumbling

down or the earth itself was being rent asunder. And those oppressors of

all foes then, leaving the lifeless body of the king at the palace gate

where he lay as one asleep, went out of the town. And Krishna, causing

Jarasandha's car furnished with an excellent flagstaff to be made ready

and making the brothers (Bhima and Arjuna) ride in it, went in and

released his (imprisoned) relatives. And those kings rescued from

terrible fate, rich in the possession of jewels, approaching Krishna made

presents unto him of jewels and gems. And having vanquished his foe,

Krishna furnished with weapons and unwounded and accompanied by the kings

(he had released), came out of Girivraja riding in that celestial car (of

Jarasandha). And he also who could wield the bow with both hands

(Arjuna), who was incapable of being vanquished by any of the monarchs on

earth, who was exceedingly handsome in person and well-skilled in the

destruction of the foe, accompanied by the possessor of great strength

(Bhima), came out of that tort with Krishna driving the car whereon he

rode. And that best of cars, incapable of being vanquished by any king,

ridden in by those warriors Bhima and Arjuna, and driven by Krishna,

looked exceedingly handsome. Indeed, it was upon that car that Indra and

Vishnu had fought of old in the battle (with the Asuras) in which Taraka

(the wife of Vrihaspati) had become the immediate cause of much

slaughter. And riding upon that car Krishna now came out of the

hill-fort. Possessed of the splendour of heated gold, and decked with

rows of jingling bells and furnished with wheels whose clatter was like

the roar of clouds, and ever victorious in battle, and always

slaughtering the foe against whom it was driven, it was that very car

riding upon which Indra had slain ninety-nine Asuras of old. And those

bulls among men (the three cousins) having obtained that car became

exceedingly glad. The people of Magadha, behold the long-armed Krishna

along with the two brothers, seated in that car (of Jarasandha) wondered

much. O Bharata, that car, whereunto were yoked celestial horses and

which possessed the speed of the wind, thus ridden upon by Krishna,

looked exceedingly beautiful. And upon that best of cars was a flag-staff

without being visibly attached thereto, and which was the product of

celestial skill. And the handsome flag-staff, possessed of the splendour

of the rainbow, could be seen from the distance of a yojana. And Krishna

while, coming out, thought of Garuda. And Garuda, thought of by his

master, came thither in no time, like a tree of vast proportions standing

in a village worshipped by all. Garuda of immense weight of body and

living upon snakes sat upon that excellent car along with the numberless

open-mouthed and frightfully-roaring creatures on its flag-staff. And

thereupon that best of cars became still more dazzling with its splendour

and was as incapable of being looked at by created being as the midday

sun surrounded by a thousand rays. And, O king, such was that best of

flag-staffs of celestial make that it never struck against any tree nor

could any weapon injure it at all even though visible to men's eyes. And

Achyuta, that tiger among men, riding with the two sons of Pandu upon

that celestial car, the clatter of whose wheels was like the roar of the

clouds, came out of Girivraja. The car upon which Krishna rode had been

obtained by king Vasu from Vasava, and from Vasu by Vrihadratha, and from

the latter in due course by king Jarasandha. And he of long arms and eyes

like lotus-petals and possessed of illustrious reputation, coming out of

Girivraja, stopped (for some time) on a level plain outside the town.

And, O king, all the citizens then, with the Brahmanas at their head,

hastened thither to adore him with due religious rites. And the kings who

had been released from confinement worshipped the slayer of Madhu with

reverence, and addressing him with eulogies said,--O thou of long arms,

thou hast to-day rescued us, sunk in the deep mire of sorrow in the hand

of Jarasandha. Such an act of virtue by thee, O son of Devaki, assisted

by the might of Bhima and Arjuna, is most extraordinary. O Vishnu,

languishing as we all were in the terrible hill-fort of Jarasandha, it

was verily from sheer good fortune alone that thou hast rescued us, O son

of the Yadu race, and achieved thereby a remarkable reputation. O tiger

among men, we bow down to thee. O, command us what we shall do. However

difficult of accomplishment, thy command being made known to us, O lord

(Krishna), it will at once be accomplished by us. Thus addressed by the

monarchs, the high-souled Hrishikesa gave them every assurance and

said,--'Yudhishthira is desirous of performing the sacrifice of Rajasuya.

That monarch, ever guided by virtue, is solicitous of acquiring the

imperial dignity. Having known this from me assist ye him in his

endeavours. Then, O king, all those monarchs with joyous hearts accepted

the words of Krishna, saying,--'So be it! And saying this, those lords of

earth made presents of jewels unto him of the Dasarha race. And Govinda,

moved by kindness towards them, took a portion of those presents,

"Then the son of Jarasandha, the high-souled Sahadeva, accompanied by his

relatives and the principal officers of state, and with his priest in

front came thither. And the prince, bending himself low and making large

presents of jewels and precious stones, worshipped Vasudeva, that god

among men. Then that best of men, Krishna, giving every assurance unto

the prince afflicted with fear, accepted those presents of his of great

value. And Krishna joyfully installed the prince there and then in the

sovereignty of Magadha. And the strong-armed and illustrious son of

Jarasandha, thus installed on the throne by those most exalted of men and

having obtained the friendship of Krishna and treated with respect and

kindness by the two sons of Pritha, re-entered the city of his father.

And that bull amongst men, Krishna, accompanied by the sons of Pritha and

graced with great good fortune, left the city of Magadha, laden with

numerous jewels. Accompanied by the two sons of Pandu, Achyuta (Krishna)

arrived at Indraprastha, and approaching Yudhishthira joyfully addressing

that monarch said,--'O best of kings, from good fortune, the mighty

Jarasandha hath been slain by Bhima, and the kings confined (at

Girivraja) have been all set free. From good fortune also, these two,

Bhima and Dhananjaya, are well and arrived, O Bharata, it their own city

unwounded. Then Yudhishthira worshipped Krishna as he deserved and

embraced Bhima and Arjuna in joy. And the monarch who had no enemy,

having obtained victory through the agency of his brothers in consequence

of the death of Jarasandha, gave himself up to pleasure and merriment

with all his brothers. And the oldest son of Pandu (Yudhisthira) together

with his brothers approached the kings who had come to Indraprastha and

entertaining and worshipping them, each according to his age, dismissed

them all. Commanded by Yudhishthira those kings with joyful hearts, set

out for their respective countries without loss of time, riding upon

excellent vehicles. Thus, O king, did that tiger among men. Janardana of

great intelligence, caused his foe Jarasandha to be slain through the

instrumentality of the Pandavas. And, O Bharata, that chastiser of all

foes having thus caused Jarasandha to be slain, took leave of

Yudhishthira and Pritha, and Draupadi and Subhadra, and Bhimasena and

Arjuna and the twins Nakula and Sahadeva. After taking leave of

Dhananjaya also, he set out for his own city (of Dwarka), riding upon

that best of cars of celestial make, possessed of the speed of the mind

and given unto him by Yudhishthira, filling the ten points of the horizon

with the deep rattle of its wheels. And, O bull of the Bharata race, just

as Krishna was on the point of setting out, the Pandavas with

Yudhishthira at their head walked round that tiger among men who was

never fatigued with exertion.'

"And after the illustrious Krishna, the son of Devaki, had departed (from

Indraprastha) having acquired that great victory and having also

dispelled the fears of the kings, that feat, O Bharata, swelled the fame

of the Pandavas. And, O king, the Pandavas passed their days, continuing

to gladden the heart of Draupadi. And at that time, whatever was proper

and consistent with virtue, pleasure, and profit, continued to be

properly executed by king Yudhishthira in the exercise of his duties of

protecting his subjects."

SECTION XXV

(Digvijaya Parva)

Vaisampayana said,--Arjuna, having obtained that best of bows and that

couple of inexhaustible quivers and that car and flag-staff, as also that

assembly-house, addressing Yudhisthira said,--Bow, weapons, great energy,

allies, territory, fame, army-those, O king, difficult of acquisition

however desirable, have all been obtained by me. I think, therefore, that

what should now be done is for the swelling up of our treasury. I desire,

O best of monarchs, to make the kings (of the earth) pay tributes to us.

I desire to set out, in an auspicious moment of a holy day of the moon

under a favourable constellation for the conquest of the direction that

is presided over by the Lord of treasures (viz. the North)."

Vaisampayana continued,--"King Yudhisthira the just, hearing these words

of Dhananjaya, replied unto him in a grave and collected tone, saying,--O

bull of the Bharata race, set thou out, having made holy Brahmanas utter

benedictions on thee, to plunge thy enemies in sorrow and to fill thy

friend with joy. Victory, O son of Pritha, will surely be thine, and thou

wilt surely obtain thy desires fulfilled.

"Thus addressed, Arjuna, surrounded by a large host, set out in that

celestial car of wonderful achievements he had obtained from Agni. And

Bhimasena also, and those bull among men, the twins, dismissed with

affection by Yudhishthira the just set out, each at the head of a large

army. And Arjuna, the son of the chastiser of Paka then brought under

subjugation that direction (the North) which was presided over by the

Lord of treasures. And Bhimasena overcome by force the East and Sahadeva

the South, and Nakula, O king, acquainted with all the weapons, conquered

the West. Thus while his brothers were so employed, the exalted king

Yudishthira the just stayed within Khandavaprastha in the enjoyment of

great affluence in the midst of friends and relatives."

"Bhagadatta, hearing this, said,--'O thou who hast Kunto for thy mother,

as thou art to me, so is Yudhishthira also. I shall do all this. Tell me,

what else I may do for thee."

SECTION XXVI

Vaisampayana continued,--thus addressed, Dhananjaya replied unto

Bhagadatta, saying,--'If thou wilt give thy promise to do this, thou hast

done all I desire. And having thus subjugated the king of Pragjyotisha,

Dhananjaya of long arms, the son of Kunti, then marched towards the

north--the direction presided over by the lord of treasures. That bull

amongst men, that son of Kunti, then conquered the mountainous tracts and

their outskirts, as also the hilly regions. And having conquered all the

mountains and the kings that reigned there, and bringing them under his

sway, he exacted tributes from all. And winning the affections of those

kings and uniting himself with them, he next marched, O king, against

Vrihanta, the king of Uluka, making this earth tremble with the sound of

his drums, the clatter of his chariot-wheels, and the roar of the

elephants in his train. Vrihanta, however, quickly coming out of his city

followed by his army consisting of four kinds of troops, gave battle to

Falguna (Arjuna). And the fight that took place between Vrihanta and

Dhananjaya was terrible. It so happened that Vrihanta was unable to bear

the prowess of the son of Pandu. Then that invincible king of the

mountainous region regarding the son of Kunti irresistible, approached

him with all his wealth. Arjuna snatched out the kingdom from Vrihanta,

but having made peace with him marched, accompanied by that king, against

Senavindu whom he soon expelled from his kingdom. After this he

subjugated Modapura, Vamadeva, Sudaman, Susankula, the Northern Ulukas,

and the kings of those countries and peoples. Hereafter at the command of

Yudhishthira, O monarch, Arjuna, did not move from the city of Senavindu

but sent his troops only and brought under his sway those five countries

and peoples. For Arjuna, having arrived at Devaprastha, the city of

Senavindu, took up his quarters there with his army consisting of four

kinds of forces. Thence, surrounded by the kings and the peoples he had

subjugated, the hero marched against king Viswagaswa--that bull of Puru's

race. Having vanquished in battle the brave mountaineers, who were all

great warriors, the son of Pandu, O king, then occupied with the help of

his troops, the town protected by the Puru king. Having vanquished in

battle the Puru king, as also the robber tribes, of the mountains, the

son of Pandu brought under his sway the seven tribes called

Utsava-sanketa. That bull of the Kshatriya race then defeated the brave

Kshatriyas of Kashmira and also king Lohita along with ten minor chiefs.

Then the Trigartas, the Daravas, the Kokonadas, and various other

Kshatriyas, O king, advanced against the son of Pandu. That Prince of the

Kuru race then took the delightful town of Avisari, and then brought

under his sway Rochamana ruling in Uraga. Then the son of Indra (Arjuna),

putting forth his might, pressed the delightful town of Singhapura that

was well-protected with various weapons. Then Arjuna, that bull amongst

the son of Pandu, at the head of all his troops, fiercely attacked the

regions called Suhma and Sumala. Then the son of Indra, endued with great

prowess, after pressing them with great force, brought the Valhikas

always difficult of being vanquished, under his sway. Then Falguna, the

son of Pandu, taking with him a select force, defeated the Daradas along

with the Kambojas. Then the exalted son of Indra vanquished the robber

tribes that dwelt in the north-eastern frontier and those also that dwelt

in the woods. And, O great king, the son of Indra also subjugated the

allied tribes of the Lohas, the eastern Kambojas, and northern Rishikas.

And the battle with the Rishikas was fierce in the extreme. Indeed, the

fight that took place between them and the son of Pritha was equal to

that between the gods and the Asuras in which Taraka (the wife of

Vrihaspati) had become the cause of so much slaughter. And defeating, O

king, the Rishikas in the field of battle, Arjuna took from them as

tribute eight horses that were of the colour of the parrot's breast, as

also other horses of the hues of the peacock, born in northern and other

climes and endued with high speed. At last having conquered all the

Himalayas and the Nishkuta mountains, that bull among men, arriving at

the White mountains, encamped on its breast."

SECTION XXVII

Vaisampayana said,--"that heroic and foremost of the Pandavas endued with

great energy, crossing the White mountains, subjugated the country of the

Limpurushas ruled by Durmaputra, after a collision involving a great

slaughter of Kshatriyas, and brought the region under his complete sway.

Having reduced that country, the son of Indra (Arjuna) with a collected

mind marched at the head of his troops to the country called Harataka,

ruled by the Guhakas. Subjugating them by a policy of conciliation, the

Kuru prince beheld (in that region) that excellent of lakes called Manasa

and various other lakes and tanks sacred to the Rishis. And the exalted

prince having arrived at the lake Manasa conquered the regions ruled by

the Gandharvas that lay around the Harataka territories. Here the

conqueror took, as tribute from the country, numerous excellent horses

called Tittiri, Kalmasha, Manduka. At last the son of the slayer of Paka,

arriving in the country of North Harivarsha desired to conquer it.

Thereupon certain frontier-guards of huge bodies and endued with great

strength and energy, coming to him with gallant hearts, said, 'O son of

Pritha, this country can be never conquered by thee. If thou seekest thy

good, return hence. He that entereth this region, if human, is sure to

perish. We have been gratified with thee; O hero, thy conquests have been

enough. Nor is anything to be seen here, O Arjuna, that may be conquered

by thee. The Northern Kurus live here. There cannot be war here. Even if

thou enterest it, thou will not be able to behold anything, for with

human eyes nothing can be seen here. If, however thou seekest anything

else, O Bharata tell us, O tiger among men, so that we may do thy

bidding. Thus addressed by them, Arjuna smilingly addressing them,

said,--'I desire the acquisition of the imperial dignity by Yudhishthira

the just, of great intelligence. If your land is shut against human

beings, I shall not enter it. Let something be paid unto Yudhishthira by

ye as tribute. Hearing these words of Arjuna, they gave him as tribute

many cloths and ornaments of celestial make, silks of celestial texture

and skins of celestial origin.

"It was thus that tiger among men subjugated the countries that lay to

the North, having fought numberless battles with both Kshatriya and

robber tribes. And having vanquished the chiefs and brought them under

his sway he exacted from them much wealth, various gems and jewels, the

horses of the species called Tittiri and Kalmasha, as also those of the

colour of the parrot's wings and those that were like the peacocks in hue

and all endued with the speed of the wind. And surrounded, O king, by a

large army consisting of the four kinds of forces, the hero came back to

the excellent city of Sakraprastha. And Partha offered the whole of that

wealth, together with the animals he had brought, unto Yudhishthira the

just. And commanded by the monarch, the hero retired to a chamber of the

palace for rest."

SECTION XXVIII

Vaisampayana said,--in the meantime, Bhimasena also endued with great

energy, having obtained the assent of Yudhishthira the just marched

towards the eastern direction. And the tiger among the Bharatas,

possessed of great valour and ever increasing the sorrows of his foes,

was accompanied by a mighty host with the full complement of elephants

and horses and cars, well-armed and capable of crushing all hostile

kingdoms. That tiger among men, the son of Pandu, going first into the

great country of the Panchalas, began by various means to conciliate that

tribe. Then that hero, that bull of the Bharata race, within a short

time, vanquished the Gandakas and the Videhas. That exalted one then

subjugated the Dasarnas. There in the country of the Dasarnas, the king

called Sudharman with his bare arms fought a fierce battle with

Bhimasena. And Bhimasena, beholding that feat of the illustrious king,

appointed the mighty Sudharman as the first in command of his forces.

Then Bhima of terrible prowess marched towards the east, causing the

earth itself to tremble with the tread of the mighty host that followed

him. Then that hero who in strength was the foremost of all strong men

defeated in battle Rochamana, the king of Aswamedha, at the head of all

his troops. And the son of Kunti, having vanquished that monarch by

performing feats that excelled in fierceness, subjugated the eastern

region. Then that prince of the Kuru race, endued with great prowess

going into the country of Pulinda in the south, brought Sukumara and the

king Sumitra under his sway. Then, O Janamejaya, that bull in the Bharata

race, at the command of Yudhishthira the just marched against Sisupala of

great energy. The king of Chedi, hearing of the intentions of the son of

Pandu, came out of his city. And that chastiser of all foes then received

the son of Pritha with respect. Then, O king, those bulls of the Chedi

and the Kuru lines, thus met together, enquired after each other's

welfare. Then, O monarch, the king of Chedi offered his kingdom unto

Bhima and said smilingly,--'O sinless one, upon what art thou bent?' And

Bhima thereupon represented unto him the intentions of king Yudhishthira.

And Bhima dwelt there, O king, for thirty nights, duly entertained by

Sisupala. And after this he set out from Chedi with his troops and

vehicles."

SECTION XXIX

Vaisampayana said,--that chastiser of all foes then vanquished king

Srenimat of the country of Kumara, and then Vrihadvala, the king of

Kosala. Then the foremost of the sons of Pandu, by performing feats

excelling in fierceness, defeated the virtuous and mighty king

Dirghayaghna of Ayodhya. And the exalted one then subjugated the country

of Gopalakaksha and the northern Kosalas and also the king of Mallas. And

the mighty one, arriving then in the moist region at the foot of the

Himalayas soon brought the whole country under his sway. And that bull of

Bharata race brought under control in this way diverse countries. And

endued with great energy and in strength the foremost of all strong men,

the son of Pandu next conquered the country of Bhallata, as also the

mountain of Suktimanta that was by the side of Bhallata. Then Bhima of

terrible prowess and long arms, vanquishing in battle the unretreating

Suvahu the king of Kasi, brought him under complete sway. Then that bull

among the sons of Pandu overcame in battle, by sheer force, the great

king Kratha reigning in the region lying about Suparsa. Then the hero of

great energy vanquished the Matsya and the powerful Maladas and the

country called Pasubhumi that was without fear or oppression of any kind.

And the long-armed hero then, coming from that land, conquered Madahara,

Mahidara, and the Somadheyas, and turned his steps towards the north. And

the mighty son of Kunti then subjugated, by sheer force, the country

called Vatsabhumi, and the king of the Bhargas, as also the ruler of the

Nishadas and Manimat and numerous other kings. Then Bhima, with scarcely

any degree of exertion and very soon, vanquished the southern Mallas and

the Bhagauanta mountains. And the hero next vanquished, by policy alone,

the Sarmakas and the Varmakas. And that tiger among men then defeated

with comparative ease that lord of earth, Janaka the king of the Videhas.

And the hero then subjugated strategically the Sakas and the barbarians

living in that part of the country. And the son of Pandu, sending forth

expeditions from Videha, conquered the seven kings of the Kiratas living

about the Indra mountain. The mighty hero then, endued with abundant

energy, vanquished in battle the Submas and the Prasuhmas. And winning

them over to his side, the son of Kunti, possessed of great strength,

marched against Magadha. On his way he subjugated the monarchs known by

the names of Danda and Dandadhara, And accompanied by those monarchs, the

son of Pandu marched against Girivraja. After bringing the son of

Jarasandha under his sway by conciliation and making him pay tribute, the

hero then accompanied by the monarchs he had vanquished, marched against

Kansa. And making the earth tremble by means of his troops consisting of

the four kinds of forces, the foremost of the Pandavas then encountered

Karna that slayer of foes. And, O Bharata, having subjugated Karna and

brought him under his sway, the mighty hero then vanquished the powerful

king of the mountainous regions. And the son of Pandu then slew in a

fierce encounter, by the strength of his arms, the mighty king who dwelt

in Madagiri. And the Pandava then, O king, subjugated in battle those

strong and brave heroes of fierce prowess, viz., the heroic and mighty

Vasudeva, the king of Pundra and king Mahaujah who reigned in

Kausika-kachchha, and then attacked the king of Vanga. And having

vanquished Samudrasena and king Chandrasena and Tamralipta, and also the

king of the Karvatas and the ruler of the Suhmas, as also the kings that

dwelt on the sea-shore, that bull among the Bharatas then conquered all

Mlechchha tribes. The mighty son of the wind-god having thus conquered

various countries, and exacting tributes from them all advanced towards

Lohity. And the son of Pandu then made all the Mlechchha kings dwelling

in the marshy regions on the sea-coast, pay tributes and various kinds of

wealth, and sandal wood and aloes, and clothes and gems, and pearls and

blankets and gold and silver and valuable corals. The Mlechchha kings

showered upon the illustrious son of Kunti a thick downpour of wealth

consisting of coins and gems counted by hundreds of millions. Then

returning to Indraprastha, Bhima of terrible prowess offered the whole of

that wealth unto king Yudhisthira the just."

SECTION XXX

Vaisampayana said,--"thus also Sahadeva, dismissed with affection by king

Yudhisthira the just, marched towards the southern direction accompanied

by a mighty host. Strong in strength, that mighty prince of the Kuru

race, vanquishing completely at the outset the Surasenas, brought the

king of Matsya under his sway. And the hero then, defeating Dantavakra,

the mighty king of the Adhirajas and making him pay tribute,

re-established him on his throne. The prince then brought under his sway

Sukumara and then king Sumitra, and he next vanquished the other Matsyas

and then the Patacharas. Endued with great intelligence, the Kuru warrior

then conquered soon enough the country of the Nishadas and also the high

hill called Gosringa, and that lord of earth called Srenimat. And

subjugating next the country called Navarashtra, the hero marched against

Kuntibhoja, who with great willingness accepted the sway of the

conquering hero. And marching thence to the banks of the Charmanwati, the

Kuru warrior met the son of king Jamvaka, who had, on account of old

hostilities, been defeated before by Vasudeva. O Bharata, the son of

Jamvaka gave battle to Sahadeva. And Sahadeva defeating the prince

marched towards the south. The mighty warrior then vanquished the Sekas

and others, and exacted tributes from them and also various kinds of gems

and wealth. Allying himself with the vanquished tribes the prince then

marched towards the countries that lay on the banks of the Narmada. And

defeating there in battle the two heroic kings of Avanti, called Vinda

and Anuvinda, supported by a mighty host, the mighty son of the twin gods

exacted much wealth from them. After this the hero marched towards the

town of Bhojakata, and there, O king of unfading glory, a fierce

encounter took place between him and the king of that city for two whole

days. But the son of Madri, vanquishing the invincible Bhismaka, then

defeated in battle the king of Kosala and the ruler of the territories

lying on the banks of the Venwa, as also the Kantarakas and the kings of

the eastern Kosalas. The hero then defeating both the Natakeyas and the

Heramvaks in battle, and subjugating the country of Marudha, reduced

Munjagrama by sheer strength. And the son of Pandu then vanquished the

mighty monarchs of the Nachinas and the Arvukas and the various forest

king of that part of the country. Endued with great strength the hero

then reduced to subjection king Vatadhipa. And defeating in battle the

Pulindas, the hero then marched southward. And the younger brother of

Nakula then fought for one whole day with the king of Pandrya. The

long-armed hero having vanquished that monarch marched further to the

south. And then he beheld the celebrated caves of Kishkindhya and in that

region fought for seven days with the monkey-kings Mainda and Dwivida.

Those illustrious kings however, without being tired an the encounter,

were gratified with Sahadeva. And joyfully addressing the Kuru prince,

they said,--'O tiger among the sons of Pandu, go hence, taking with the

tribute from us all. Let the mission of the king Yudhishthira the just

possessed of great intelligence, be accomplished without hindrance. And

taking jewels and gems from them all, the hero marched towards the city

of Mahishmati, and there that bull of men did battle with king Nila. The

battle that took place between king Nila and the mighty Sahadeva the son

of Pandu, that slayer of hostile heroes, was fierce and terrible. And the

encounter was an exceedingly bloody one, and the life of the hero himself

was exposed to great risk, for the god Agni himself assisted king Nila in

that fight. Then the cars, heroes, elephants, and the soldiers in their

coats of mail of Sahadeva's army all appeared to be on fire. And

beholding this the prince of the Kuru race became exceedingly anxious.

And, O Janamejaya, at sight of this the hero could not resolve upon what

he should do.

Janamejaya said,--O regenerate one, why was it that the god Agni become

hostile in battle unto Sahadeva, who was fighting simply for the

accomplishment of a sacrifice (and therefore, for the gratification of

Agni himself)?

Vaisampayana said,--'It is said, O Janamejaya, that the god Agni while

residing in Mahishmati, earned the reputation of a lover. King Nila had a

daughter who was exceedingly beautiful. She used always to stay near the

sacred fire of her father, causing it to blaze up with vigour. And it so

happened that king Nila's fire, even if fanned, would not blaze up till

agitated by the gentle breath of that girl's fair lips. And it was said

in King Nila's palace and in the house of all his subjects that the god

Agni desired that beautiful girl for his bride. And it so happened that

he was accepted by the girl herself. One day the deity assuming the form

of a Brahmana, was happily enjoying the society of the fair one, when he

was discovered by the king. And the virtuous king thereupon ordered the

Brahmana to be punished according to law. At this the illustrious deity

flamed up in wrath. And beholding this, the king wondered much and bent

his head low on the ground. And after some time the king bowing low

bestowed the daughter of his upon the god Agni, disguised as a Brahmana.

And the god Vibhabasu (Agni) accepting that fair-browed daughter of king

Nila, became gracious unto that monarch. And Agni, the illustrious

gratifier of all desires also asked the monarch to beg a boon of him. And

the king begged that his troops might never be struck with panic while

engaged in battle. And from that time, O king, those monarchs who from

ignorance of this, desire to subjugate king Nila's city, are consumed by

Hutasana (Agni). And from that time, O perpetuator of the Kuru race, the

girls of the city of Mahishmati became rather unacceptable to others (as

wives). And Agni by his boon granted them sexual liberty, so that the

women of that town always roam about at will, each unbound to a

particular husband. And, O bull of the Bharata race, from that time the

monarchs (of other countries) forsake this city for fear of Agni. And the

virtuous Sahadeva, beholding his troops afflicted with fear and

surrounded by flames of fire, himself stood there immovable as a

mountain. And purifying himself and touching water, the hero (Sahadeva)

then addressed Agni, the god that sanctifieth everything, in these

words,--

'I bow unto thee, O thou whose track is always marked with smoke. These

my exertions are all for thee. O thou sanctifier of all, thou art the

mouth of the gods and thou art Sacrifice personified. Thou art called

Pavaka because thou sanctifiest everything, and thou art Havyavahana,

because thou carriest the clarified butter that is poured on thee. The

Veda have sprung for ministering unto thee, and, therefore, thou art

called Jataveda. Chief of the gods as thou art, thou art called

Chitrabhanu, Anala, Vibhavasu, Hutasana, Jvalana, Sikhi, Vaiswanara,

Pingesa, Plavanga, Bhuritejah. Thou art he from whom Kumara (Kartikeya)

had his origin; thou art holy; thou art called Rudragarva and

Hiranyakrit. Let thee, O Agni, grant me energy, let Vayu grant me life,

let Earth grant me nourishment and strength, and let Water grant me

prosperity. O Agni, thou who art the first cause of the waters, thou who

art of great purity, thou for ministering unto whom the Vedas have

sprung, thou who art the foremost of the deities, thou who art their

mouth, O purify me by thy truth. Rishis and Brahmanas, Deities and Asuras

pour clarified butter every day, according to the ordinance into thee

during sacrifices. Let the rays of truth emanating from thee, while thou

exhibitest thyself in those sacrifices, purify me. Smoke-bannered as thou

art and possessed of flames, thou great purifier from all sins born of

Vayu and ever present as thou art in all creatures, O purify me by the

rays of thy truth. Having cleansed myself thus cheerfully, O exalted one,

do I pray unto thee. O Agni, grant me now contentment and prosperity, and

knowledge and gladness.

Vaisampayana continued.--'He that will pour clarified butter into Agni

reciting these mantras, will ever be blessed with prosperity, and having

his soul under complete control will also be cleansed from all his sins.

"Sahadeva, addressing Agni again, said,--'O carrier of the sacrificial

libations, it behoveth thee not to obstruct a sacrifice!' Having said

this, that tiger among men--the son of Madri--spreading some kusa grass

on earth sat down in expectation of the (approaching) fire and in front

of those terrified and anxious troops of his. And Agni, too, like the

ocean that never transgresseth its continents, did not pass over his

head. On the other hand approaching Sahadeva quietly and addressing that

prince of the Kuru race, Agni that god of men gave him every assurance

and said,--'O thou of the Kuru race, rise up from this posture. O rise

up, I was only trying thee. I know all thy purpose, as also those of the

son of Dharma (Yudhisthira). But, O best of the Bharata race, as long as

there is a descendant of king Nila's line, so long should this town be

protected by me. I will, however O son of Pandu, gratify the desires of

thy heart. And at these words of Agni, O bull of the Bharata race, the

son of Madri rose up with a cheerful heart, and joining his hands and

bending his head worshipped that god of fire, sanctifier of all beings.

And at last, after Agni had disappeared, king Nila came there, and at the

command of that deity, worshipped with due rites Sahadeva, that tiger

among men--that master of battle. And Sahadeva accepted that worship and

made him pay tribute. And having brought king Nila under his sway thus,

the victorious son of Madri then went further towards the south. The

long-armed hero then brought the king of Tripura of immeasurable energy

under his sway. And next turning his forces against the Paurava kingdom,

he vanquished and reduced to subjection the monarch thereof. And the

prince, after this, with great efforts brought Akriti, the king of

Saurashtra and preceptor of the Kausikas under his sway. The virtuous

prince, while staying in the kingdom of Saurashtra sent an ambassador

unto king Rukmin of Bhishmaka within the territories of Bhojakata, who,

rich in possessions and intelligence, was the friend of Indra himself.

And the monarch along with his son, remembering their relationship with

Krishna, cheerfully accepted, O king, the sway of the son of Pandu. And

the master of battle then, having exacted jewels and wealth from king

Rukmin, marched further to the south. And, endued with great energy and

great strength, the hero then, reduced to subjection, Surparaka and

Talakata, and the Dandakas also. The Kuru warrior then vanquished and

brought under his subjection numberless kings of the Mlechchha tribe

living on the sea coast, and the Nishadas and the cannibals and even the

Karnapravarnas, and those tribes also called the Kalamukhas who were a

cross between human beings and Rakshasas, and the whole of the Cole

mountains, and also Surabhipatna, and the island called the Copper

island, and the mountain called Ramaka. The high-souled warrior, having

brought under subjection king Timingila, conquered a wild tribe known by

the name of the Kerakas who were men with one leg. The son of Pandu also

conquered the town of Sanjayanti and the country of the Pashandas and the

Karahatakas by means of his messengers alone, and made all of them pay

tributes to him. The hero brought under his subjection and exacted

tributes from the Paundrayas and the Dravidas along with the Udrakeralas

and the Andhras and the Talavanas, the Kalingas and the Ushtrakarnikas,

and also the delightful city of Atavi and that of the Yavanas. And, O

king of kings, that slayer of all foes, the virtuous and intelligent son

of Madri having arrived at the sea-shore, then despatched with great

assurance messengers unto the illustrious Vibhishana, the grandson of

Pulastya. And the monarch willingly accepted the sway of the son of

Pandu, for that intelligent and exalted king regarded it all as the act

of Time. And he sent unto the son of Pandu diverse kinds of jewels and

gems, and sandal and also wood, and many celestial ornaments, and much

costly apparel, and many valuable pearls. And the intelligent Sahadeva,

accepting them all, returned to his own kingdom.

"Thus it was, O king, that slayer of all foes, having vanquished by

conciliation and war numerous kings and having also made them pay

tribute, came back to his own city. The bull of the Bharata race, having

presented the whole of that wealth unto king Yudhisthira the just

regarded himself, O Janamejaya, as crowned with success and continued to

live happily."

SECTION XXXI

Vaisampayana said,--"I shall now recite to you the deeds and triumphs of

Nakula, and how that exalted one conquered the direction that had once

been subjugated by Vasudeva. The intelligent Nakula, surrounded by a

large host, set out from Khandavaprastha for the west, making this earth

tremble with the shouts and the leonine roars of the warriors and the

deep rattle of chariot wheels. And the hero first assailed the

mountainous country called Rohitaka that was dear unto (the celestial

generalissimo) Kartikeya and which was delightful and prosperous and full

of kine and every kind of wealth and produce. And the encounter the son

of Pandu had with the Mattamyurakas of that country was fierce. And the

illustrious Nakula after this, subjugated the whole of the desert country

and the region known as Sairishaka full of plenty, as also that other one

called Mahetta. And the hero had a fierce encounter with the royal sage

Akrosa. And the son of Pandu left that part of the country having

subjugated the Dasarnas, the Sivis, the Trigartas, the Amvashtas, the

Malavas, the five tribes of the Karnatas, and those twice born classes

that were called the Madhyamakeyas and Vattadhanas. And making circuitous

journey that bull among men then conquered the (Mlechcha) tribes called

the Utsava-sanketas. And the illustrious hero soon brought under

subjection the mighty Gramaniya that dwelt on the shore of the sea, and

the Sudras and the Abhiras that dwelt on the banks of the Saraswati, and

all those tribes that lived upon fisheries, and those also that dwelt on

the mountains, and the whole of the country called after the five rivers,

and the mountains called Amara, and the country called Uttarayotisha and

the city of Divyakutta and the tribe called Dwarapala. And the son of

Pandu, by sheer force, reduced to subjection the Ramathas, the Harahunas,

and various kings of the west. And while staying there Nakula sent. O

Bharata, messengers unto Vasudeva. And Vasudeva with all the Yadavas

accepted his sway. And the mighty hero, proceeding thence to Sakala, the

city of the Madras, made his uncle Salya accept from affection the sway

of the Pandavas. And, O monarch, the illustrious prince deserving the

hospitality and entertainment at his uncle's hands, was well entertained

by his uncle. And skilled in war, the prince, taking from Salya a large

quantity of jewels and gems, left his kingdom. And the son of Pandu then

reduced to subjection the fierce Mlechchas residing on the sea coast, as

also the wild tribes of the Palhavas, the Kiratas, the Yavanas, and the

Sakas. And having subjugated various monarchs, and making all of them pay

tributes, Nakula that foremost of the Kurus, full of resources, retraced

his way towards his own city. And, O king, so great was the treasure

which Nakula brought that ten thousand camels could carry it with

difficulty on their backs. And arriving at Indraprastha, the heroic and

fortunate son of Madri presented the whole of that wealth unto

Yudhishthira.

"Thus, O king, did Nakula subjugate the countries that lay to the

west--the direction that is presided over by the god Varuna, and that had

once before been subjugated by Vasudeva himself!"

SECTION XXXII

(Rajasuyika Parva)

Vaisampayana said,--"in consequence of the protection afforded by

Yudhisthira the just, and of the truth which he ever cherished in his

behaviour, as also of the check under which he kept all foes, the

subjects of that virtuous monarch were all engaged in their respective

avocations. And by reason of the equitable taxation and the virtuous rule

of the monarch, clouds in his kingdom poured as much rain as the people

desired, and the cities and the town became highly prosperous. Indeed as

a consequence of the monarch's acts; every affair of the kingdom,

especially cattle bleeding, agriculture and trade prospered highly. O

king, during those days even robbers and cheats never spoke lies amongst

themselves, nor they that were the favourites of the monarch. There were

no droughts and floods and plagues and fires and premature deaths in

those days of Yudhishthira devoted to virtue. And it was only for doing

agreeable services, or for worshipping, or for offering tributes that

would not impoverish, that other kings used to approach Yudhisthira (and

not for hostility or battle.) The large treasure room of the king became

so much filled with hoards of wealth virtuously obtained that it could

not be emptied even in a hundred years. And the son of Kunti,

ascertaining the state of his treasury and the extent of his possessions,

fixed his heart upon the celebration of a sacrifice. His friends and

officers, each separately and all together, approaching him said,--'The

time hath come, O exalted one, for thy sacrifice. Let arrangements,

therefore, be made without loss of time.' While they were thus talking,

Hari (Krishna), that omniscient and ancient one, that soul of the Vedas,

that invincible one as described by those that have knowledge, that

foremost of all lasting existences in the universe, that origin of all

things, as also that in which all things come to be dissolved, that lord

of the past, the future, and the present Kesava--the slayer of Kesi, and

the bulwark of all Vrishnis and the dispeller of all fear in times of

distress and the smiter of all foes, having appointed Vasudeva to the

command of the (Yadava) army, and bringing with him for the king

Yudhishthira just a large mass of treasure; entered that excellent city

of cities. Khandava, himself surrounded by a mighty host and filling the

atmosphere with the rattle of his chariot-wheels. And Madhava, that tiger

among men enhancing that limitless mass of wealth the Pandavas had by

that inexhaustible ocean of gems he had brought, enhanced the sorrows of

the enemies of the Pandavas. The capital of the Bharata was gladdened by

Krishna's presence just as a dark region is rendered joyful by the sun or

a region of still air by a gentle breeze. Approaching him joyfully and

receiving him with due respect, Yudhishthira enquired of his welfare. And

after Krishna had been seated at ease, that bull among men, the son of

Pandu, with Dhaumya and Dwaipayana and the other sacrificial priests and

with Bhima and Arjuna and the twins, addressed Krishna thus,--

'O Krishna it is for thee that the whole earth is under my sway. And, O

thou of the Vrishni race, it is through thy grace that vast wealth had

been got by me. And, O son of Devaki, O Madhava, I desire to devote that

wealth according to the ordinance, unto superior Brahmanas and the

carrier of sacrificial libations. And, O thou of the Dasarha race, it

behoveth thee, O thou of mighty arms, to grant me permission to celebrate

a sacrifice along with thee and my younger brothers. Therefore, O

Govinda, O thou of long arms, install thyself at that sacrifice; for, O

thou of the Dasarha race, if thou performed the sacrifice, I shall be

cleansed of sin. Or, O exalted one, grant permission for myself being

installed at the sacrifice along with these my younger brothers, for

permitted by thee, O Krishna. I shall be able to enjoy the fruit of an

excellent sacrifice.

Vaisampayana continued,--"Unto Yudhisthira after he had said this,

Krishna, extolling his virtues, said.--'Thou, O tiger among kings,

deservest imperial dignity. Let, therefore, the great sacrifice be

performed by thee. And if thou performest that sacrifice an obtainest its

fruit we all shall regard ourselves as crowned with success. I am always

engaged in seeking good. Perform thou then the sacrifice thou desirest.

Employ me also in some office for that purpose, for I should obey all thy

commands. Yudhisthira replied--O Krishna, my resolve is already crowned

with fruit, and success also is surely mine, when thou, O Harishikesa,

hast arrived here agreeably to my wish!'

Vaisampayana continued,--"Commanded by Krishna, the son of Pandu along

with his brothers set himself upon collecting the materials for the

performance of the Rajasuya sacrifice. And that chastiser of all foes,

the son of Pandu, then commanded Sahadeva that foremost of all warriors

and all ministers also, saying,--Let persons be appointed to collect

without loss of time, all those articles which the Brahmanas have

directed as necessary for the performance of this sacrifice, and all

materials and auspicious necessaries that Dhaumya may order as required

for it, each of the kind needed and one after another in due order. Let

Indrasena and Visoka and Puru with Arjuna for his charioteer be engaged

to collect food if they are to please me. Let these foremost of the Kurus

also gather every article of agreeable taste and smell that may delight

and attract the hearts of the Brahmanas.'

"Simultaneously with these words of king Yudhisthira the just, Sahadeva

that foremost of warriors, having accomplished everything, represented

the matter to the king. And Dwaipayana, O king, then appointed as

sacrificial priests exalted Brahmanas that were like the Vedas themselves

in embodied forms. The son of Satyavati became himself the Brahma of that

sacrifice. And that bull of the Dhananjaya race, Susaman, became the

chanter of the Vedic (Sama) hymns. Yajnavalkya devoted to Brahma became

the Adhyaryu, and Paila--the son of Vasu and Dhaumya became the Hotris.

And O bull of the Bharata race, the disciples and the sons of these men,

all well-acquainted with the Vedas and the branches of the Vedas, became

Hotragts. And all of them, having uttered benedictions and recited the

object of the sacrifice, worshipped, according to the ordinance the large

sacrificial compound. Commanded by the Brahmanas, builders and artificers

erected numerous edifices there that were spacious and well-perfumed like

unto the temples of the gods. After these were finished, that best of

kings and that bull among men Yudhishthira. commanded his chief adviser

Sahadeva, saying,--'Despatch thou, without loss of time, messengers

endued with speed to invite all to the sacrifice. And Sahadeva, hearing

these words of the king, despatched messengers telling them,--'Invite ye

all the Brahmanas in the kingdom and all the owners of land (Kshatriyas)

and all the Vaisyas and also all the respectable Sudras, and bring them

hither!'

Vaisampayana continued,--"Endued with speed, these messengers then, thus

commanded, invited everybody according to the orders of the Pandava,

without losing any time, and brought with them many persons, both friends

and strangers. Then, O Bharata, the Brahmanas at the proper time

installed Yudhishthira the son of Kunti at the Rajasuya sacrifice. And

after the ceremony of installation was over, that foremost of men, the

virtuous king Yudhishthira the just like the god Dharma himself in human

frame, entered the sacrificial compound, surrounded by thousands of

Brahmanas and his brothers and the relatives and friends and counsellors,

and by a large number of Kshatriya kings who had come from various

countries, and by the officers of State. Numerous Brahmanas, well-skilled

in all branches of knowledge and versed in the Vedas and their several

branches, began to pour in from various countries. Thousands of

craftsmen, at the command of king Yudhishthira the just, erected for

those Brahmanas with their attendants separate habitations well-provided

with food and clothes and the fruits and flowers of every season. And, O

king, duly worshipped by the monarch the Brahmanas continued to reside

there passing their time in conversation on diverse topics and beholding

the performances of actors and dancers. And the clamour of high-souled

Brahmanas, cheerfully eating and talking, was heard there without

intermission. 'Give,' and 'Eat' were the words that were heard there

incessantly and every day. And, O Bharata, king Yudhishthira the just

gave unto each of those Brahmanas thousands of kine and beds and gold

coins and damsels.

Thus commenced on earth the sacrifice of that unrivalled hero, the

illustrious son of Pandu, like the sacrifice in heaven of Sakra himself.

Then that bull among men, king Yudhishthira despatched Nakula the son of

Pandu unto Hastinapura to bring Bhishma and Drona, Dhritarashtra and

Vidura and Kripa and those amongst his cousins that were well-disposed

towards him."

SECTION XXXIII

Vaisampayana said,--"the ever-victorious Nakula, the son of Pandu, having

reached Hastinapura, formally invited Bhishma and Dhritarashtra. The

elder of the Kuru race with the preceptor at their head, invited with due

ceremonies, came with joyous hearts to that sacrifice, with Brahmanas

walking before them. And, O hull of the Bharata race, having heard of

king Yudhishthira's sacrifice, hundreds of other Kshatriyas acquainted

with the nature of the sacrifice, with joyous hearts came there from

various countries, desiring to behold king Yudhishthira the son of Pandu

and his sacrificial mansion, and brought with them many costly jewels of

various kinds. And Dhritarashtra and Bhishma and Vidura of high

intelligence; and all Kaurava brothers with Duryyodhana at their head;

and Suvala the king of Gandhara and Sakuni endued with great strength;

and Achala, and Vrishaka, and Karna that foremost of all charioteers; and

Salya endued with great might and the strong Valhika; and Somadatta, and

Bhuri of the Kuru race, and Bhurisravas and Sala; and Aswatthama, Kripa,

Drona, and Jayadratha, the ruler of Sindhu; and Yajnasena with his sons,

and Salya that lord of earth and that great car warrior king Bhagadatta

of Pragjyotisha accompanied by all Mlechcha tribes inhabiting the marshy

regions on the sea-shore; and many mountain kings, and king Vrihadvala;

and Vasudeva the king of the Paundrayas, and the kings of Vanga and

Kalinga; and Akastha and Kuntala and the kings of the Malavas and the

Andhrakas; and the Dravidas and the Singhalas and the king of Kashmira,

and king Kuntibhoja of great energy and king Gauravahana, and all the

other heroic kings of Valhika; and Virata with his two sons, and Mavella

endued with great might; and various kings and princes ruling in various

countries; and, O Bharata king Sisupala endued with great energy and

invincible in battle accompanied by his son--all of them came to the

sacrifice of the son of Pandu. And Rama and Aniruddha and Kanaka and

Sarana; and Gada, Pradyumna, Shamva, and Charudeshna of great energy; and

Ulmuka and Nishatha and the brave Angavaha; and innumerable other

Vrishnis--all mighty car-warriors--came there.

"These and many other kings from the middle country came, O monarch, to

that great Rajasuya sacrifice of the son of Pandu. And, O king, at the

command of king Yudhishthira the just, mansions were assigned to all

those monarchs, that were full of various kinds of edibles and adorned

with tanks and tall trees. And the son of Dharma worshipped all those

illustrious monarchs as they deserved. Worshipped by the king they

retired to mansions that were assigned to them. Those mansions were

(white and high) like the cliffs of Kailasa, and delightful to behold,

and furnished with every kind of furniture. They were enclosed on all

sides with well-built and high white-washed walls; their windows were

covered with net-works of gold and their interiors were furnished with

rows of pearls, their flights of stairs were easy of ascent and the

floors were all laid over with costly carpets. They were all hung over

with garlands of flowers and perfumed with excellent aloes. White as snow

or the moon, they looked extremely handsome even from the distance of a

yojana. Their doors and entrances were set uniformly and were wide enough

to admit a crowd of persons. Adorned with various costly articles and

built with various metals, they looked like peaks of the Himavat. Having

rested a while in those mansions the monarchs beheld king Yudhishthira

the just surrounded by numerous Sadasyas (sacrificial priests) and ever

performing sacrifices distinguished by large gifts to Brahmanas. That

sacrificial mansion wherein were present the kings and Brahmanas and

great Rishis looked, O king, as handsome as heaven itself crowded with

the gods!"

Thus ends the thirty-fourth section in the Rajasuyika Parva of the Sabha

Parva.

SECTION XXXIV

Vaisampayana said,--"then, O king, Yudhishthira, having approached and

worshipped his grandfather and his preceptor, addressed Bhishma and Drona

and Kripa and the son of Drona and Duryyodhana and Vivingsati, and

said,--'Help me ye all in the mater of this sacrifice. This large

treasure that is here is yours. Consult ye with one another and guide me

as ye desire.

"The eldest of the sons of Pandu, who had been installed at the

sacrifice, having said this unto all, appointed every one of them to

suitable offices. He appointed Dussasana to superintend the department of

food and other enjoyable articles. Aswatthama was asked to attend on the

Brahmanas. Sanjaya was appointed to offer return-worship unto the kings.

Bhishma and Drona, both endued with great intelligence, were appointed to

see what was done and what was left undone. And the king appointed Kripa

to look after the diamonds and gold and the pearls and gems, as also

after the distribution of gifts to Brahmanas. And so other tigers among

men were appointed to similar offices. Valhika and Dhritarashtra and

Somadatta and Jayadratha, brought thither by Nakula, went about, enjoying

themselves as lords of the sacrifice. Vidura otherwise called Kshatta,

conversant with every rule of morality, became the disburser. Duryyodhana

became the receiver of the tributes that were brought by the kings.

Krishna who was himself the centre of all worlds and round whom moved

every creature, desirous of acquiring excellent fruits, was engaged at

his own will in washing the feet of the Brahmanas.

"And desirous of beholding that sacrificial mansion, as also king

Yudhishthira the just, none came there with tribute less than a thousand

(in number, weight or measure). Everyone honoured the king Yudhishthira

the just with large presents of jewels. And each of the kings made a

present of his wealth, flattering himself with the proud belief that the

jewels he gave would enable the Kuru king Yudhisthira to complete his

sacrifice. And, O monarch, the sacrificial compound of the illustrious

son of Kunti looked extremely handsome--with the multitude of palaces

built so as to last for ever and crowded with guards and warriors. These

were so high that their tops touched the cars of the gods that came to

behold that sacrifice; as also with the cars themselves of the

celestials, and with the dwelling of the Brahmanas and the mansions made

there for the kings resembling the cars of the celestials and adorned

with gems and filled with every kind of wealth, and lastly with crowds of

the kings that came there all endued with beauty and wealth. Yudhisthira,

as though vying with Varuna himself in wealth, commenced the sacrifice

(of Rajasuya) distinguished by six fires and large gifts to Brahmanas.

The King gratified everybody with presents of great value and indeed with

every kind of object that one could desire. With abundance of rice and of

every kind of food, as also with a mass of jewels brought as tribute,

that vast concourse consisted of persons every one of whom was fed to the

full. The gods also were gratified at the sacrifice by the Ida, clarified

butter, Homa and libations poured by the great Rishis versed in mantras

and pronunciation. Like the gods, the Brahmanas also were gratified with

the sacrificial gifts and food and great wealth. And all the other orders

of men also were gratified at that sacrifice and filled with joy."

SECTION XXXV

(Arghyaharana Parva)

"Vaisampayana said,--On the last day of the sacrifice when the king was

to be sprinkled over with the sacred water, the great Brahmana Rishis

ever deserving of respectful treatment, along with the invited kings,

entered together the inner enclosure of the sacrificial compound. And

those illustrious Rishis with Narada as their foremost, seated at their

ease with those royal sages within that enclosure, looked like the gods

seated in the mansion of Brahma in the company of the celestial Rishis.

Endued with immeasurable energy those Rishis, having obtained leisure,

started various topics of conversation. 'This is so,' 'This is not so,'

'This is even so.' 'This cannot be otherwise,'--thus did many of them

engage in discussions with one another. Some amongst the disputants, by

well-chosen arguments made the weaker position appear the stronger and

the stronger the weaker. Some disputants endued with great intelligence

fell upon the position urged by others like hawks darting at meat thrown

up into the air, while some amongst them versed in the interpretations of

religious treatises and others of rigid vows, and well-acquainted with

every commentary and gloss engaged themselves in pleasant converse. And,

O king, that platform crowded with gods, Brahmanas and great Rishis

looked extremely handsome like the wide expanse of the firmament studded

with stars. O monarch, there was then no Sudra near that platform of

Yudhisthira's mansion, nor anybody that was without vows.

"And Narada, beholding the fortunate Yudhisthira's prosperity that was

born of that sacrifice, became highly gratified. Beholding that vast

concourse all the Kshatriyas, the Muni Narada, O king of men, became

thoughtful. And, O bull amongst men, the Rishi began to recollect the

words he had heard of old in the mansion of Brahma regarding the

incarnation on earth of portions of every deity. And knowing, O son of

the Kuru race, that that was a concourse (of incarnate) gods, Narada

thought in his mind of Hari with eyes like lotus-petals. He knew that

that creator himself of every object one, that exalted of all

gods--Narayana--who had formerly commanded the celestials, saying,--'Be

ye born on earth and slay one another and come back to heaven'--that

slayer of all the enemies of the gods, that subjugator of all hostile

towns, in order to fulfil his own promise, had been born in the Kshatriya

order. And Narada knew that the exalted and holy Narayana, also called

Sambhu the lord of the universe, having commanded all the celestials

thus, had taken his birth in the race of Yadus and that foremost of all

perpetuator of races, having sprung from the line of the Andhaka-Vrishnis

on earth was graced with great good fortune and was shining like the moon

herself among stars. Narada knew that Hari the grinder of foes, whose

strength of arm was ever praised by all the celestials with Indra among

them, was then living in the world in human form. Oh, the Self-Create

will himself take away (from the earth) this vast concourse of Kshatriyas

endued with so much strength. Such was the vision of Narada the

omniscient who knew Hari or Narayana to be that Supreme Lord whom

everybody worshipped with sacrifice. And Narada, gifted with great

intelligence and the foremost of all persons and conversant with

morality, thinking of all this, sat at that sacrifice of the wise king

Yudhisthira the just with feelings of awe.

"Then Bhishma, O king, addressing king Yudhisthira the just, said, "O

Bharata, let Arghya (an article of respect) be offered unto the kings as

each of them deserveth. Listen, O Yudhishthira, the preceptor, the

sacrificial priest, the relative, the Snataka, the friend, and the king,

it hath been said are the six that deserve Arghya. The wise have said

that when any of these dwell with one for full one year he deserveth to

be worshipped with Arghya. These kings have been staying with us for some

time. Therefore, O king, let Arghyas be procured to be offered unto each

of them. And let an Arghya be presented first of all unto him among those

present who is the foremost.

"Hearing these words of Bhishma, Yudhishthira said--'O Grandsire, O thou

of the Kuru race, whom thou deemest the foremost amongst these and unto

whom the Arghya should be presented by us, O tell me.'

"Vaisampayana continued,--Then, O Bharata, Bhishma the son of Santanu,

judged it by his intelligence that on earth Krishna was the foremost of

all. And he said--'As is the sun among all luminous objects, so is the

one (meaning Krishna) (who shines like the sun) among us all, in

consequence of his energy, strength and prowess. And this our sacrificial

mansion is illuminated and gladdened by him as a sunless region by the

sun, or a region of still air by a gust of breeze. Thus commanded by

Bhishma, Sahadeva endued with great prowess duly presented the first

Arghya of excellent ingredients unto Krishna of the Vrishni race. Krishna

also accepted it according to the forms of the ordinance. But Sisupala

could not bear to see that worship offered unto Vasudeva. And this mighty

king of Chedi, reproving in the midst of that assembly both Bhishma and.

Yudhishthira, censured Vasudeva thereafter."

SECTION XXXVI

"Sisupala said--'O thou of the Kuru race, this one of the Vrishni race

doth not deserve royal worship as if he were a king, in the midst of all

these illustrious monarchs. O son of Pandu, this conduct of thine in thus

willingly worshipping him with eyes like lotus-petals is not worthy of

the illustrious Pandavas. Ye sons of Pandu. Ye are children. Ye know not

what morality is, for that is very subtle. Bhishma, this son also of

Ganga is of little knowledge and hath transgressed the rules of morality

(by giving ye such counsel). And, O Bhishma, if one like thee, possessed

of virtue and morality acteth from motives of interest, he is deserving

of censure among the honest and the wise. How doth he of the Dasarha

race, who is not even a king, accept worship before these kings and how

is it that he hath been worshipped by ye? O bull of the Kuru race, if

thou regardest Krishna as the oldest in age, here is Vasudeva, and how

can his son be said so in his presence? Or, if thou regardest Vasudeva as

your well-wisher and supporter, here is Drupada; how then can Madhava

deserve the (first) worship? Or, O son of Kuru, regardest thou Krishna as

preceptor? When Drona is here, how hast thou worshipped him of the

Vrishni race? Or, O son of Kuru, regardest thou Krishna as the Ritwija?

When old Dwaipayana is here, how hath Krishna been worshipped by thee?

Again when old Bhishma, the son of Santanu, that foremost of men who is

not to die save at his own wish is here, why, O king, hath Krishna been

worshipped by thee? When the brave Aswatthaman, versed in every branch of

knowledge is here, why, O king, hath Krishna, O thou of the Kuru race,

been worshipped by thee? When that King of kings, Duryyodhana, that

foremost of men, is here, as also Kripa the preceptor of the Bharata

princes, why hath Krishna been worshipped by thee? How, O son of Pandu,

passing over Druma, the preceptor of the Kimpurusas, hast thou worshipped

Krishna? When the invincible Bhishmaka and king Pandya possessed of every

auspicious mark, and that foremost of kings--Rukmi and Ekalavya and

Salya, the king of the Madras, are here, how, O son of Pandu, hast thou

offered the first worship unto Krishna? Here also is Karna ever boasting

of his strength amongst all kings, and (really) endued with great might,

the favourite disciple of the Brahmana Jamadagnya, the hero who

vanquished in battle all monarchs by his own strength alone. How, O

Bharata, hast thou, passing him over, offered the first worship unto

Krishna? The slayer of Madhu is neither a sacrificial priest nor a

preceptor, nor a king. That thou hast notwithstanding all these

worshipped him, O chief of the Kurus, could only have been from motives

of gain. If, O Bharata, it was your wish to offer the first worship unto

the slayer of Madhu, why were these monarchs brought here to be insulted

thus? We have not paid tributes to the illustrious son of Kunti from

fear, from desire of gain, or from having been won over by conciliation.

On the other hand, we have paid him tribute simply because he hath been

desirous of the imperial dignity from motives of virtue. And yet he it is

that thus insulteth us. O king, from what else, save motives of insult,

could it have been that thou hast worshipped Krishna, who possesseth not

the insignia of royalty, with the Arghya in the midst of the assembled

monarchs? Indeed, the reputation for virtue that the son of Dharma hath

acquired, hath been acquired by him without cause, for who would offer

such undue worship unto one that hath fallen off from virtue. This wretch

born in the race of the Vrishnis unrighteously slew of old the

illustrious king Jarasandha. Righteousness hath today been abandoned by

Yudhishthira and meanness only hath been displayed by him in consequence

of his having offered the Arghya to Krishna. If the helpless sons of

Kunti were affrighted and disposed to meanness, thou, O Madhava, ought to

have enlightened them as to thy claims to the first worship? Why also, O

Janarddana, didst thou accept the worship of which thou art unworthy,

although it was offered unto thee by those mean-minded princes? Thou

thinkest much of the worship unworthily offered unto thee, like a dog

that lappeth in solitude a quantity of clarified butter that it hath

obtained. O Janarddana, this is really no insult offered unto the

monarchs; on the other hand it is thou whom the Kurus have insulted.

Indeed, O slayer of Madhu, as a wife is to one that is without virile

power, as a fine show is to one that is blind, so is this royal worship

to thee who art no king. What Yudhishthira is, hath been seen; what

Bhishma is, hath been seen; and what this Vasudeva is hath been seen.

Indeed, all these have been seen as they are!"

"Having spoken these words, Sisupala rose from his excellent seat, and

accompanied by the kings, went out of that assembly."

SECTION XXXVII

"Vaisampayana said,--Then the king Yudhishthira hastily ran after

Sisupala and spoke unto him sweetly and in a conciliating tone the

following words,--'O lord of earth, what thou hast said is scarcely

proper for thee. O king, it is highly sinful and needlessly cruel. Insult

not Bhishma, O king, by saying that he doth not know what virtue is.

Behold, these many kings, older than thou art, all approve of the worship

offered unto Krishna. It behoveth thee to bear it patiently like them. O

ruler of Chedi, Bhishma knoweth Krishna truly. Thou knowest him not so

well as this one of the Kuru race.'"

"Bhishma also, after this, said,--He that approveth not the worship

offered unto Krishna, the oldest one in the universe, deserveth neither

soft words nor conciliation. The chief of warriors of the Kshatriya rare

who having overcome a Kshatriya in battle and brought him under his

power, setteth him free, becometh the guru (preceptor or master) of the

vanquished one. I do not behold in this assembly of kings even one ruler

of men who hath not been vanquished in battle by the energy of this son

of the Satwata race. This one (meaning Krishna) here, of undefiled glory,

deserveth to be worshipped not by ourselves alone, but being of mighty

arms, he deserveth to be worshipped by the three worlds also. Innumerable

warriors among Kshatriyas have been vanquished in battle by Krishna. The

whole universe without limit is established in him of the Vrishni race.

Therefore do we worship Krishna amongst the best and the oldest, and not

others. It behoveth thee not to say so. Let thy understanding be never

so. I have, O king, waited upon many persons that are old in knowledge. I

have heard from all those wise men, while talking; of the numerous

much-regarded attributes of the accomplished Sauri. I have also heard

many times all the acts recited by people that Krishna of great

intelligence hath performed since his birth. And, O king of Chedi, we do

not from caprice, or keeping in view our relationship or the benefits he

may confer on us, worship Janarddana who is worshipped by the good on

earth and who is the source of the happiness of every creature. We have

offered unto him the first worship because of his fame, his heroism, his

success. There is none here of even tender years whom we have not taken

into consideration. Passing over many persons that are foremost for their

virtues, we have regarded Hari as deserving of the first worship. Amongst

the Brahmanas one that is superior in knowledge, amongst the Kshatriyas

one that is superior in strength, amongst the Vaisyas one that is

superior in possessions and wealth, and amongst the Sudras one that is

superior in years, deserveth to be worshipped. In the matter of the

worship offered unto Govinda, there are two reason, viz., knowledge of

the Vedas and their branches, and also excess of strength. Who else is

there in the world of men save Kesava that is so distinguished? Indeed,

liberality, cleverness, knowledge of the Vedas, bravery, modesty,

achievements, excellent intelligence, humility, beauty, firmness,

contentment and prosperity--all dwell for ever in Achyuta. Therefore, ye

kings; it behoveth ye to approve of the worship that hath been offered

unto Krishna who is of great accomplishments, who as the preceptor, the

father, the guru, is worthy of the Arghya and deserving of (everybody's)

worship. Hrishikesa is the sacrificial priest, the guru, worthy of being

solicited to accept one's daughter in marriage, the Snataka, the king,

the friend: therefore hath Achyuta been worshipped by us. Krishna is the

origin of the universe and that in which the universe is to dissolve.

Indeed, this universe of mobile and immobile creatures hath sprung into

existence from Krishna only. He is the unmanifest primal cause (Avyakta

Prakriti), the creator, the eternal, and beyond the ken of all creatures.

Therefore doth he of unfading glory deserve highest worship. The

intellect, the seat of sensibility, the five elements, air, heat, water,

ether, earth, and the four species of beings (oviparous, viviparous, born

of filthy damp and vegetal) are all established in Krishna. The sun, the

moon, the constellations, the planets, all the principal directions, the

intermediate directions, are all established in Krishna. As the Agnihotra

is the foremost among all Vedic sacrifices, as the Gayatri is the

foremost among metres, as the king is the foremost among men, as the

ocean is the foremost among all rivers, as the moon is the foremost among

all constellations, as the sun is the foremost among all luminous bodies,

as the Meru is the foremost among all mountains, as Garuda is the

foremost among all birds, so as long as the upward, downward, and sideway

course of the universe lasteth, Kesava is the foremost in all the worlds

including the regions of the celestials. This Sisupala is a mere boy and

hence he knoweth not Krishna, and ever and everywhere speaketh of Krishna

thus. This ruler of Chedi will never see virtue in that light in which

one that is desirous of acquiring high merit will see it. Who is there

among the old and the young or among these illustrious lords of earth

that doth not regard Krishna as deserving of worship or that doth not

worship Krishna? If Sisupala regardeth this worship as undeserved, it

behoveth him to do what is proper in this matter.'"

SECTION XXXVIII

"Vaisampayana said,--The mighty Bhishma ceased, having said this.

Sahadeva then answered (Sisupala) in words of grave import, saying,--'If

amongst ye there be any king that cannot bear to see Kesava of dark hue,

the slayer of Kesi, the possessor of immeasurable energy, worshipped by

me, this my foot is placed on the heads of all mighty ones (like him).

When I say this, let that one give me an adequate reply. And let those

kings that possess intelligence approve the worship of Krishna who is the

preceptor, the father, the guru, and deserveth the Arghya and the worship

(already offered unto him).'

"When Sahadeva thus showed his foot, no one among those intelligent and

wise and proud and mighty monarchs said anything. And a shower of flowers

fell on Sahadeva's head, and an incorporeal voice said--'Excellent,

excellent.' Then Narada clad in black deer-skin, speaking of both the

future and the past, that dispeller of all doubts, fully acquainted with

all the worlds, said in the midst of innumerable creatures, these words

of the clearest import,--'Those men that will not worship the lotus-eyed

Krishna should be regarded as dead though moving, and should never be

talked to on any occasion.'"

"Vaisampayana continued,--Then that god among men, Sahadeva cognisant of

the distinction between a Brahmana and a Kshatriya, having worshipped

those that deserved worship, completed that ceremony. But upon Krishna

having received the first worship, Sunitha (Sisupala) that mower of

foes--with eyes red as copper from anger, addressed those rulers of men

and said,--'When I am here to head ye all, what are ye thinking of now?

Arrayed let us stand in battle against the assembled Vrishnis and the

Pandavas?' And the bull of the Chedis, having thus stirred the kings up,

began to consult with them how to obstruct the completion of the

sacrifice. All the invited monarchs who had come to the sacrifice, with

Sunitha as their chief, looked angry and their faces became pale. They

all said, 'We must so act that the final sacrificial rite performed by

Yudhishthira and the worship of Krishna may not be regarded as having

been acquiesced in by us. And impelled by a belief in their power and

great assurance, the kings, deprived of reason through anger, began to

say this. And being moved by self-confidence and smarting under the

insult offered unto them, the monarchs repeatedly exclaimed thus. Though

their friends sought to appease them, their faces glowed with anger like

those of roaring lions driven away from their preys. Krishna then

understood that the vast sea of monarchs with its countless waves of

troops was preparing for a terrific rush."

SECTION XXXIX

(Sisupala-badha Parva)

"Vaisampayana said,--Beholding that vast assembly of kings agitated with

wrath, even like the terrific sea agitated by the winds that blow at the

time of the universal dissolution, Yudhishthira addressing the aged

Bhishma, that chief of intelligent men and the grandsire of the Kurus,

even like Puruhita (Indra) that slayer of foes, of abundant energy

addressing Vrihaspati, said,--'This vast ocean of kings, hath been

agitated by wrath. Tell me, O Grandsire, what I should do in view of

this. O Grandsire, now what I should do that my sacrifice may not be

obstructed and my subjects may not be injured.'

"When king Yudhishthira the just, conversant with morality, said this,

Bhishma the grandsire of the Kurus, spoke these words in reply,--'Fear

not, O tiger of the Kurus. Can the dog slay the lion? I have before this

found out a way that is both beneficial and comfortable to practise. As

dogs in a pack approaching the lion that is asleep bark together, so are

all these lords of earth. Indeed, O child, like dogs before the lion,

these (monarchs) are barking in rage before the sleeping lion of the

Vrishni race. Achyuta now is like a lion that is asleep. Until he waketh

up, this chief of the Chedis--this lion among men--maketh these monarchs

look like lions. O child, O thou foremost of all monarchs, this Sisupala

possessed of little intelligence is desirous of taking along with him all

these kings, through the agency of him who is the soul of the universe,

to the regions of Yama. Assuredly, O Bharata Vishnu hath been desirous of

taking back unto himself the energy that existeth in this Sisupala. O

Chief of all intelligent men, O son of Kunti, the intelligence of this

wicked-minded king of the Chedis, as also of all these monarchs, hath

become perverse. Indeed, the intelligence of all those whom this tiger

among men desireth to take unto himself, becometh perverse even like that

of this king of the Chedis. O Yudhishthira, Madhava is the progenitor as

also the destroyer of all created beings of the four species, (oviparous,

etc.,) existing in the three worlds.'"

"Vaisampayana continued--Then the ruler of Chedis, having heard these

words of Bhishma, addressed the latter, O Bharata, in words that were

stern and rough."

SECTION XL

'Sisupala said,--'Old and infamous wretch of thy race, art thou not

ashamed of affrighting all these monarchs with these numerous false

terrors! Thou art the foremost of the Kurus, and living as thou dost in

the third state (celibacy) it is but fit for thee that thou shouldst give

such counsel that is so wide of morality. Like a boat tied to another

boat or the blind following the blind, are the Kurus who have thee for

their guide. Thou hast once more simply pained our hearts by reciting

particularly the deeds of this one (Krishna), such as the slaying of

Putana and others. Arrogant and ignorant as thou art, and desirous of

praising Kesava, why doth not this tongue of thine split up into a

hundred parts? How dost thou, superior as thou art in knowledge, desire

to praise that cow-boy in respect of whom even men of little intelligence

may address invectives? If Krishna in his infancy slew a vulture, what is

there remarkable in that, or in that other feat of his, O Bhishma, viz.,

in his slaughter of Aswa and Vrishava, both of whom were unskilled in

battle? If this one threw drown by a kick an inanimate piece of wood,

viz., a car, what is there, O Bhishma, wonderful in that? O Bhishma, what

is there remarkable in this one's having supported for a week the

Govardhan mount which is like an anthill? 'While sporting on the top of a

mountain this one ate a large quantity of food,'--hearing these words of

thine many have wondered exceedingly. But, O thou who art conversant with

the rules of morality, is not this still more wrongful that that great

person, viz., Kansa, whose food this one ate, hath been slain by him?

Thou infamous one of the Kuru race, thou art ignorant of the rules of

morality. Hast thou not ever heard, from wise men speaking unto thee,

what I would now tell thee? The virtuous and the wise always instruct the

honest that weapons must never be made to descend upon women and kine and

Brahmanas and upon those whose food hath been taken, as also upon those

whose shelter hath been enjoyed. It seemeth, O Bhishma, that all these

teachings hath been thrown away by thee. O infamous one of the Kuru race,

desiring to praise Kesava, thou describest him before me as great and

superior in knowledge and in age, as if I knew nothing. If at thy word, O

Bhishma, one that hath slain women (meaning Putana) and kine be

worshipped, then what is to become of this great lesson? How can one who

is such, deserve praise, O Bhishma? 'This one is the foremost of all wise

men,--'This one is the lord of the universe'--hearing these words of

thine, Janarddana believeth that these are all true. But surely, they are

all false. The verses that a chanter sings, even if he sings them often,

produce no impression on him. And every creature acts according to his

disposition, even like the bird Bhulinga (that picks the particles of

flesh from between the lion's teeth, though preaching against rashness).

Assuredly thy disposition is very mean. There is not the least doubt

about it. And so also, it seemeth, that the sons of Pandu who regard

Krishna as deserving of worship and who have thee for their guide, are

possessed of a sinful disposition. Possessing a knowledge of virtue, thou

hast fallen off from the path of the wise. Therefore thou art sinful.

Who, O Bhishma, knowing himself to be virtuous and superior in knowledge,

will so act as thou hast done from motives of virtue? If thou knowest the

ways of the morality, if thy mind is guided by wisdom, blessed be thou.

Why then, O Bhishma, was that virtuous girl Amva, who had set her heart

upon another, carried off by thee, so proud of wisdom and virtue? Thy

brother Vichitravirya conformably to the ways of the honest and the

virtuous, knowing that girl's condition, did not marry her though brought

by thee. Boasting as thou dost of virtue, in thy very sight, upon the

widow of thy brother were sons begotten by another according to the ways

of the honest. Where is thy virtue, O Bhishma? This thy celebacy, which

thou leadest either from ignorance or from impotence, is fruitless. O

thou who art conversant with virtue, I do not behold thy well-being. Thou

who expoundest morality in this way dost not seem to have ever waited

upon the old. Worship, gift, study,--sacrifices distinguished by large

gifts to the Brahmanas,--these all equal not in merit even one-sixteenth

part of that which is obtainable by the possession of a son. The merit, O

Bhishma, that is acquired by numberless vows and fasts assuredly becomes

fruitless in the case of one that is childless. Thou art childless and

old and the expounder of false morality. Like the swan in the story, thou

shalt now die at the hands of thy relatives. Other men possessed of

knowledge have said this of old. I will presently recite it fully in thy

hearing.

"There lived of yore an old swan on the sea-coast. Ever speaking of

morality, but otherwise in his conduct, he used to instruct the feathery

tribe. Practise ye virtue and forego sin,--these were the words that

other truthful birds, O Bhishma, constantly heard him utter And the other

oviparous creatures ranging the sea, it hath been heard by us, O Bhishma

use for virtue's sake to bring him food. And, O Bhishma, all those other

birds, keeping their eggs, with him, ranged and dived in the waters of

the sea. And the sinful old swan, attentive to his own pursuits, used to

eat up the eggs of all those birds that foolishly trusted in him. After a

while when the eggs were decreasing in number, a bird of great wisdom had

his suspicions roused and he even witnessed (the affair) one day. And

having witnessed the sinful act of the old swan, that bird in great

sorrow spoke unto all the other birds. Then, O thou best of the Kurus,

all those birds witnessing with their own eyes the act of the old swan,

approached that wretch of false conduct and slew him.

"Thy behaviour, O Bhishma, is even like that of the old swan. These lords

of earth might slay thee in anger like those creatures of the feathery

tribe slaying the old swan. Persons conversant with the Puranas recite a

proverb, O Bhishma, as regards this occurrence, I shall, O Bharata,

repeat it to thee fully. It is even this: O thou that supportest thyself

on thy wings, though thy heart is affected (by the passions), thou

preachest yet (of virtue); but this thy sinful act of eating up the eggs

transgresseth thy speech!"

SECTION XLI

"Sisupala said,--"That mighty king Jarasandha who desired not to fight

with Krishna, saying 'He is a slave,' was worthy of my greatest esteem.

Who will regard as praiseworthy the act which was done by Kesava, as also

by Bhima and Arjuna, in the matter of Jarasandha's death? Entering by an

improper gate, disguised as a Brahmana, thus Krishna observed the

strength of king Jarasandha. And when that monarch offered at first unto

this wretch water to wash his feet, it was then that he denied his

Brahmanahood from seeming motives of virtue. And when Jarasandha, O thou

of the Kuru race, asked Krishna and Bhima and Dhananjaya to eat, it was

this Krishna that refused that monarch's request. If this one is the lord

of the universe, as this fool representeth him to be, why doth he not

regard himself as a Brahmana? This, however, surpriseth me greatly that

though thou leadest the Pandavas away from the path of the wise, they yet

regard thee as honest. Or, perhaps, this is scarcely a matter of surprise

in respect of those that have thee, O Bharata, womanish in disposition

and bent down with age, for their counsellor in everything."

"Vaisampayana continued,--Hearing these words of Sisupala, harsh both in

import and sound, that foremost of mighty men, Bhimasena endued with

energy became angry. And his eyes, naturally large and expanding and like

unto lotus leaves became still more extended and red as copper under the

influence of that rage. And the assembled monarchs beheld on his forehead

three lines of wrinkles like the Ganga of treble currents on the

treble-peaked mountain. When Bhimasena began to grind his teeth in rage,

the monarchs beheld his face resembling that of Death himself, at the end

of the Yuga, prepared to swallow every creature. And as the hero endued

with great energy of mind was about to leap up impetuously, the

mighty-armed Bhishma caught him like Mahadeva seizing Mahasena (the

celestial generalissimo). And, O Bharata, Bhima's wrath was soon appeased

by Bhishma, the grand-sire of the Kurus, with various kinds of counsel.

And Bhima, that chastiser of foes, could not disobey Bhishma's words,

like the ocean that never transgresseth (even when swollen with the

waters of the rainy season) its continents. But, O king, even though

Bhima was angry, the brave Sisupala depending on his own manhood, did not

tremble in fear. And though Bhima was leaping up impetuously every

moment, Sisupala bestowed not a single thought on him, like a lion that

recks not a little animal in rage. The powerful king of Chedi, beholding

Bhima of terrible prowess in such rage, laughingly said,--'Release him, O

Bhishma! Let all the monarchs behold him scorched by my prowess like an

insect in fire.' Hearing these words of the ruler of the Chedis, Bhishma,

that foremost of the Kurus and chief of all intelligent men, spoke unto

Bhima these words."

SECTION XLII

"Bhishma said,--This Sisupala was born in the line of the king of Chedi

with three eyes and four hands. As soon as he was born, he screamed and

brayed like an ass. On that account, his father and mother along with

their relatives, were struck with fear. And beholding these extraordinary

omens, his parents resolved to abandon him. But an incorporeal voice,

about this time, said unto the king and his wife with their ministers and

priest, all with hearts paralysed by anxiety, those words,--'This thy

son, O king, that hath been born will become both fortunate and superior

in strength. Therefore thou hast no fear from him. Indeed cherish the

child without anxiety. He will not die (in childhood). His time is not

yet come. He that will slay him with weapons hath also been born.'

Hearing these words, the mother, rendered anxious by affection for her

son, addressed the invisible Being and said,--I bow with joined hands

unto him that hath uttered these words respecting my son; whether he be

an exalted divinity or any other being, let him tell me another word, I

desire to hear who will be the slayer of this my son. The invisible Being

then said,--'He upon whose lap this child being placed the superfluous

arms of his will fall down upon the ground like a pair of five-headed

snakes, and at the sight of whom his third eye on the forehead will

disappear, will be his slayer?' Hearing of the child's three eyes and

four arms as also of the words of the invisible Being, all the kings of

the earth went to Chedi to behold him. The king of Chedi worshipping, as

each deserved, the monarchs that came, gave his child upon their laps one

after another. And though the child was placed upon the laps of a

thousand kings, one after another, yet that which the incorporeal voice

had said came not to pass. And having heard of all this at Dwaravati, the

mighty Yadava heroes Sankarshana and Janarddana also went to the capital

of the Chedis, to see their father's sister--that daughter of the Yadavas

(the queen of Chedi) And saluting everybody according to his rank and the

king and queen also, and enquiring after every body's welfare, both Rama

and Kesava took their seats. And after those heroes had been worshipped,

the queen with great pleasure herself placed the child on the lap of

Damodara. As soon as the child was placed on his lap, those superfluous

arms of his fell down and the eye on his forehead also disappeared. And

beholding this, the queen in alarm and anxiety begged of Krishna a boon.

And she said,--'O mighty-armed Krishna, I am afflicted with fear; grant

me a boon. Thou art the assurer of all afflicted ones and that the

dispeller of everybody's fear. Thus addressed by her. Krishna, that son

of the Yadu race, said--'Fear not, O respected one. Thou art acquainted

with morality. Thou needest have no fear from me. What boon shall I give

thee? What shall I do, O aunt? Whether able or not, I shall do thy

bidding.'--Thus spoken to by Krishna, the queen said, 'O thou of great

strength, thou wilt have to pardon the offences of Sisupala for my sake.

O tiger of the Yadu race. Know O lord, even this is the boon that I ask.'

Krishna then said, 'O aunt, even when he will deserve to be slain, I will

pardon an hundred offences of his. Grieve thou not.'

"Bhishma continued,--'Even thus, O Bhima, is this wretch of a

king--Sisupala of wicked heart, who, proud of the boon granted by

Govinda, summons thee to battle!'"

SECTION XLIII

"Bhishma said,--The will under which the ruler of Chedi summoneth thee to

fight though thou art of strength that knoweth no deterioration, is

scarcely his own intention. Assuredly, this is the purpose of Krishna

himself, the lord of the universe. O Bhima, what king is there on earth

that would dare abuse me thus, as this wretch of his race, already

possessed by Death, hath done to-day? This mighty-armed one is, without

doubt, a portion of Hari's energy. And surely, the Lord desireth to take

back unto himself that energy of his own. In consequence of this, O tiger

of the Kuru race, this tiger-like king of Chedi, so wicked of heart,

roareth in such a way caring little for us all."

"Vaisampayana continued,--"Hearing these words of Bhishma, the king of

Chedi could bear no more, He then replied in rage unto Bhishma in these

words.--

'Let our foes, O Bhishma, be endued with that prowess which this Kesava

hath, whom thou like a professional chanter of hymns praisest, rising

repeatedly from thy seat. If thy mind, O Bhishma, delighteth so in

praising others, then praise thou these kings, leaving off Krishna.

Praise thou this excellent of kings, Darada, the ruler of Valhika, who

rent this earth as soon as he was born. Praise thou, O Bhishma, this

Karna, the ruler of the territories of Anga and Vanga, who is equal in

strength unto him of a thousand eyes, who draweth a large bow, who endued

with mighty arms owneth celestial ear-rings of heavenly make with which

he was born and this coat of mail possessing the splendour of the rising

sun, who vanquished in a wrestling encounter the invincible Jarasandha

equal unto Vasava himself, and who tore and mangled that monarch. O

Bhishma, praise Drona and Aswatthaman, who both father and son, are

mighty warriors, worthy of praise, and the best of Brahmanas, and either

of whom, O Bhishma, if enraged could annihilate this earth with its

mobile and immobile creatures, as I believe. I do not behold, O Bhishma,

the king that is equal in battle unto Drona or Aswatthaman. Why wishest

thou not to praise them? Passing over Duryyodhana, that mighty-armed king

of kings, who is unequalled in whole earth girt with her seas and king

Jayadratha accomplished in weapons and endued with great prowess, and

Druma the preceptor of the Kimpurushas and celebrated over the world for

prowess, and Saradwata's son, old Kripa, the preceptor of the Bharata

princes and endued with great energy, why dost thou praise Kesava?

Passing over that foremost of bowmen--that excellent of kings, Rukmin of

great energy, why praisest thou Kesava? Passing over Bhishmaka of

abundant energy, and king Dantavakra, and Bhagadatta known for his

innumerable sacrificial stakes, and Jayatsena the king of the Magadha,

and Virata and Drupada, and Sakuni and Vrihadvala, and Vinda and Anuvinda

of Avant Pandya, Sweta Uttama Sankhya of great prosperity, the proud

Vrishasena, the powerful Ekalavya, and the great charioteer Kalinga of

abundant energy, why dost thou praise Kesava? And, O Bhishma, if thy mind

is always inclined to sing the praises of others, why dost thou not

praise Salya and other rulers of the earth? O king, what can be done by

me when (it seemeth) thou hast not heard anything before from virtuous

old men giving lessons in morality? Hast thou never heard, O Bhishma,

that reproach and glorification, both of self and others, are not

practices of those that are respectable? There is no one that approveth

thy conduct, O Bhishma, in unceasingly praising with devotion, from

ignorance alone, Kesava so unworthy of praise. How dost thou, from thy

wish alone, establish the whole universe in the servitor and cowherd of

Bhoja (Kansa)? Perhaps, O Bharata, this thy inclination is not

conformable to thy true nature, like to what may be in the bird Bhulinga,

as hath already been said by me. There is a bird called Bhulinga living

on the other side of the Himavat. O Bhishma, that bird ever uttereth

words of adverse import. Never do anything rash,--this is what she always

sayeth, but never understandeth that she herself always acteth very

rashly. Possessed of little intelligence that bird picketh from the

lion's mouth the pieces of flesh sticking between the teeth, and at a

time when the lion is employed in eating. Assuredly, O Bhishma, that bird

liveth at the pleasure of the lion. O sinful wretch, thou always speakest

like that bird. And assuredly, O Bhishma, thou art alive at the pleasure

only of these kings. Employed in acts contrary to the opinions of all,

there is none else like thee!"

"Vaisampayana continued,--Hearing these harsh words of the ruler of

Chedi, Bhishma, O king, said in the hearing of the king of Chedi,--'Truly

am I alive at the pleasure of these rulers of earth. But I do regard

these kings as not equal to even a straw.' As soon as these words were

spoken by Bhishma, the kings became inflamed with wrath. And the down of

some amongst them stood erect and some began to reprove Bhishma. And

hearing those words of Bhishma, some amongst them, that were wielders of

large bows exclaimed, 'This wretched Bhishma, though old, is exceedingly

boastful. He deserveth not our pardon. Therefore, ye kings, incensed with

rage as this Bhishma is, it is well that this wretch were slain like an

animal, or, mustering together, let us burn him in a fire of grass or

straw.' Hearing these words of the monarchs, Bhishma the grand-sire of

the Kurus, endued with great intelligence, addressing those lords of

earth, said,--'I do not see the end of our speeches, for words may be

answered with words. Therefore, ye lords of earth, listen ye all unto

what I say. Whether I be slain like an animal or burnt in a fire of grass

and straw, thus do I distinctly place my foot on the heads of ye all.

Here is Govinda, that knoweth no deterioration. Him have we worshipped.

Let him who wisheth for speedy death, summon to battle Madhava of dark

hue and the wielder of the discus and the mace; and falling enter into

and mingle with the body of this god!"

SECTION XLIV

"Vaisampayana said,--Hearing these words of Bhishma, the ruler of Chedi

endued with exceeding prowess, desirous of combating with Vasudeva

addressed him and said,--O Janarddana, I challenge thee. Come, fight with

me until I slay thee today with all the Pandavas. For, O Krishna, the

sons of Pandu also, who disregarding the claims of all these kings, have

worshipped thee who art no king, deserve to be slain by me along with

thee. Even this is my opinion, O Krishna, that they who from childishness

have worshipped thee, as if thou deservest it, although thou art unworthy

of worship, being only a slave and a wretch and no king, deserve to be

slain by me.' Having said this, that tiger among kings stood there

roaring in anger. And after Sisupala had ceased, Krishna addressing all

the kings in the presence of the Pandavas, spoke these words in a soft

voice.--'Ye kings, this wicked-minded one, who is the son of a daughter

of the Satwata race, is a great enemy of us of the Satwata race; and

though we never seek to injure him, he ever seeketh our evil. This wretch

of cruel deeds, ye kings, hearing that we had gone to the city of

Pragjyotisha, came and burnt Dwaraka, although he is the son of my

father's sister. While king Bhoja was sporting on the Raivataka hill,

this one fell upon the attendants of that king and slew and led away many

of them in chains to his own city. Sinful in all his purpose, this

wretch, in order to obstruct the sacrifice of my father, stole the

sacrificial horse of the horse-sacrifice that had been let loose under

the guard of armed men. Prompted by sinful motives, this one ravished the

reluctant wife of the innocent Vabhru (Akrura) on her way from Dwaraka to

the country of the Sauviras. This injurer of his maternal uncle,

disguising himself in the attire of the king of Karusha, ravished also

the innocent Bhadra, the princess of Visala, the intended bride of king

Karusha. I have patiently borne all these sorrows for the sake of my

father's sister. It is, however, very fortunate that all this hath

occurred today in the presence of all the kings. Behold ye all today the

hostility this one beareth towards me. And know ye also all that he hath

done me at my back. For the excess of that pride in which he hath

indulged in the presence of all these monarchs, he deserveth to be slain

by me. I am ill able to pardon today the injuries that he hath done me.

Desirous of speedy death, this fool had desired Rukmini. But the fool

obtained her not, like a Sudra failing to obtain the audition of the

Vedas."

Vaisampayana continued,--"Hearing these words of Vasudeva, all the

assembled monarchs began to reprove the ruler of Chedi. But the powerful

Sisupala, having heard these words, laughed aloud and spoke thus,--'O

Krishna, art thou not ashamed in saying in this assembly, especially

before all these kings that Rukmini (thy wife) had been coveted by me? O

slayer of Madhu, who else is there than thee, who regarding himself a man

would say in the midst of respectable men that his wife had been intended

for some body else? O Krishna, pardon me if thou pleasest, or pardon me

not. But angry or friendly, what canst thou do unto me?'

"And while Sisupala was speaking thus, the exalted slayer of Madhu

thought in his mind of the discus that humbleth the pride of the Asuras.

And as soon as the discus came into his hands, skilled in speech the

illustrious one loudly uttered these words,--'Listen ye lords of earth,

why this one had hitherto been pardoned by me. As asked by his mother, a

hundred offences (of his) were to be pardoned by me. Even this was the

boon she had asked, and even this I granted her. That number, ye kings,

hath become full. I shall now slay him in your presence, ye monarchs.'

Having said this, the chief of the Yadus, that slayer of all foes, in

anger, instantly cut off the head of the ruler of Chedi by means of his

discus. And the mighty-armed one fell down like a cliff struck with

thunder. And, O monarch, the assembled kings then beheld a fierce energy,

like unto the sun in the sky, issue out of the body of the king of Chedi,

and O king, that energy then adored Krishna, possessed of eyes like lotus

leaves and worshipped by all the worlds, and entered his body. And all

the kings beholding the energy which entered that mighty-armed chief of

men regarded it as wonderful. And when Krishna had slain the king of

Chedi, the sky, though cloudless, poured showers of rain, and blasting

thunders were hurled, and the earth itself began to tremble. There were

some among the kings who spoke not a word during those unspeakable

moments but merely sat gazing at Janarddana. And some there were that

rubbed in rage their palms with their forefingers. And there were others

who deprived of reason by rage bit their lips with their teeth. And some

amongst the kings applauded him of the Vrishni race in private. And some

there were that became excited with anger; while others became mediators.

The great Rishis with pleased hearts praised Kesava and went away. And

all the high-souled Brahmanas and the mighty kings that were there,

beholding Krishna's prowess, became glad at heart and praised him.

"Yudhishthira then commanded his brothers to perform without delay the

funeral rites of king Sisupala, the brave son of Damaghosha, with proper

respect. The sons of Pandu obeyed the behest of their brother. And

Yudhishthira then, with all the kings, installed the son of king Sisupala

in the sovereignty of the Chedis.

"Then that sacrifice, O monarch, of the king of the Kurus possessed of

great energy, blessed with every kind of prosperity, became exceedingly

handsome and pleasing unto all young men. And commenced auspiciously, and

all impediments removed, and furnished with abundance of wealth and corn,

as also with plenty of rice and every kind of food, it was properly

watched by Kesava. And Yudhishthira in due time completed the great

sacrifice. And the mighty-armed Janarddana, the exalted Sauri, with his

bow called Saranga and his discus and mace, guarded that sacrifice till

its completion. And all the Kshatriya monarchs, having approached the

virtuous Yudhishthira who had bathed after the conclusion of the

sacrifice, said these words: 'By good fortune thou hast come out

successful. O virtuous one, thou hast obtained the imperial dignity. O

thou of the Ajamida race, by thee hath been spread the fame of thy whole

race. And, O king of kings, by this act of thine, thou hast also acquired

great religious merit. We have been worshipped by thee to the full extent

of our desires. We now tell thee that we are desirous of returning to our

own kingdoms. It behoveth thee to grant us permission.'

"Hearing these words of the monarchs, king Yudhishthira the just,

worshipping each as he deserved, commanded his brothers, saying, 'These

monarchs had all come to us at their own pleasure. These chastisers of

foes are now desirous of returning to their own kingdoms, bidding me

farewell. Blest be ye, follow ye these excellent kings to the confines of

our own dominions.' Hearing these words of their brother, the virtuous

Pandava princes followed the kings, one after another as each deserved.

The powerful Dhrishtadyumna followed without loss of time king Virata:

and Dhananjaya followed the illustrious and mighty charioteer Yajnasena;

and the mighty Bhimasena followed Bhishma and Dhritarashtra: and

Sahadeva, that master of battle, followed the brave Drona and his son;

and Nakula, O king, followed Suvala with his son; and the sons of

Draupadi with the son of Subhadra followed those mighty warriors--the

kings of the mountainous countries. And other bulls among Kshatriyas

followed other Kshatriyas. And the Brahmanas by thousands also went away,

duly worshipped.

"After all the Kings and the Brahmanas had gone away, the powerful

Vasudeva addressing Yudhishthira said,--'O son of the Kuru race, with thy

leave, I also desire to go to Dwaraka. By great good fortune, thou hast

accomplished the foremost of sacrifices--Rajasuya!' Thus addressed by

Janarddana, Yudhishthira replied, 'Owing to thy grace, O Govinda. I have

accomplished the great sacrifice. And it is owing to thy grace that the

whole Kshatriya world having accepted my sway, had come hither with

valuable tribute. O hero, without thee, my heart never feeleth any

delight. How can I, therefore, O hero, give thee, O sinless one, leave to

go? But thou must have to go to the city of Dwaraka.' The virtuous Hari

of worldwide fame, thus addressed by Yudhishthira, cheerfully went with

his cousin to Pritha and said,--'O aunt, thy sons have now obtained the

imperial dignity. They have obtained vast wealth and been also crowned

with success. Be pleased with all this. Commanded by thee, O aunt, I

desire to go to Dwaraka.' After this, Kesava bade farewell to Draupadi

and Subhadra. Coming out then of the inner apartments accompanied by

Yudhishthira, he performed his ablutions and went through the daily rites

of worship, and then made the Brahmanas utter benedictions. Then the

mighty armed Daruka came there with a car of excellent design and body

resembling the clouds. And beholding that Garuda-bannered car arrived

thither, the high-souled one, with eyes like lotus leaves, walked round

it respectfully and ascending on it set out for Dwaravati. And king

Yudhishthira the just, blessed with prosperity, accompanied by his

brothers, followed on foot the mighty Vasudeva. Then Hari with eyes like

lotus leaves, stopping that best of cars for a moment, addressing

Yudhishthira the son of Kunti, said,--'O king of kings, cherishest thou

thy subjects with ceaseless vigilance and patience. And as the clouds are

unto all creatures, as the large tree of spreading bough is unto birds,

as he of a thousand eyes is unto the immortals, be thou the refuge and

support of thy relatives. And Krishna and Yudhishthira having thus talked

unto each other took each other's leave and returned to their respective

homes. And, O king, after the chief of the Satwata race had gone to

Dwaravati, king Duryodhana alone, with king Suvala's son, Sakuni,--these

bulls among men,--continued to live in that celestial assembly house.

SECTION XLV

(Dyuta Parva)

Vaisampayana said,--"when that foremost of sacrifices, the Rajasuya so

difficult of accomplishment, was completed, Vyasa surrounded by his

disciples presented himself before Yudhishthira. And Yudhishthira, upon

beholding him quickly rose from his seat, surrounded by his brothers, and

worshipped the Rishi who was his grand-father, with water to wash his

feet and the offer of a seat. The illustrious one having taken his seat

on a costly carpet inlaid with gold, addressed king Yudhishthira the just

and said.--'Take thy seat'. And after the king had taken his seat

surrounded by his brothers, the illustrious Vyasa, truthful in speech

said,--'O son of Kunti, thou growest from good fortune. Thou hast

obtained imperial sway so difficult of acquisition. And O perpetuator of

the Kuru race, all the Kauravas have prospered in consequence of thee. O

Emperor, I have been duly worshipped. I desire now to go with thy leave!

King Yudhishthira the just, thus addressed by the Rishi of dark hue,

saluted (him) his grandfather and touching his feet said,--'O chief of

men, a doubt difficult of being dispelled, hath risen within me. O bull

among regenerate ones, save thee there is none to remove it. The

illustrious Rishi Narada said that (as a consequence of the Rajasuya

sacrifice) three kinds of portents, viz., celestial, atmospherical and

terrestrial ones happen. O grandsire, have those portents been ended by

the fall of the kind of the Chedis?''

Vaisampayana continued,--"Hearing these words of the king, the exalted

son of Parasara, the island-born Vyasa of dark hue, spoke these

words,--'For thirteen years, O king, those portents will bear mighty

consequences ending in destruction, O king of kings, of all the

Kshatriyas. In course of time, O bull of the Bharata race, making thee

the sole cause, the assembled Kshatriyas of the world will be destroyed,

O Bharata, for the sins of Duryodhana and through the might of Bhima and

Arjuna. In thy dream, O king of kings thou wilt behold towards the end of

this might the blue throated Bhava, the slayer of Tripura, ever absorbed

in meditation, having the bull for his mark, drinking off the human

skull, and fierce and terrible, that lord of all creatures, that god of

gods, the husband of Uma, otherwise called Hara and Sarva, and Vrisha,

armed with the trident and the bow called Pinaka, and attired in tiger

skin. And thou wilt behold Siva, tall and white as the Kailasa cliff and

seated on his bull, gazing unceasingly towards the direction (south)

presided over by the king of the Pitris. Even this will be the dream thou

wilt dream today, O king of kings. Do not grieve for dreaming such a

dream. None can rise superior to the influence of Time. Blest be thou! I

will now proceed towards the Kailasa mountain. Rule thou the earth with

vigilance and steadiness, patiently bearing every privation!'"

Vaisampayana continued,--"Having said this, the illustrious and

island-born Vyasa of dark hue, accompanied by his disciples ever

following the dictates of the Vedas, proceeded towards Kailasa. And after

the grand-father had thus gone away, the king afflicted with anxiety and

grief, began to think continuously upon what the Rishi hath said. And he

said to himself, 'Indeed what the Rishi hath said must come to pass. We

will succeed in warding off the fates by exertion alone?' Then

Yudhishthira endued with great energy addressing all his brothers, said,

'Ye tigers among men, ye have heard what the island-born Rishi hath told

me. Having heard the words of the Rishi, I have arrived at this firm

resolution viz., that I should die, as I am ordained to be the cause of

the destruction of all Kshatriyas. Ye my dear ones, if Time hath intended

so what need is there for me to live?' Hearing these words of the king,

Arjuna replied, 'O king, yield not thyself to this terrible depression

that is destructive of reason. Mustering fortitude, O great king, do what

would be beneficial.' Yudhishthira then, firm in truth, thinking all the

while of Dwaipayana's words answered his brothers thus,--'Blest be ye.

Listen to my vow from this day. For thirteen years, what ever purpose

have I to live for, I shall not speak a hard word to my brothers or to

any of the kings of the earth. Living under the command of my relatives,

I shall practise virtue, exemplifying my vow. If I live in this way,

making no distinction between my own children and others, there will be

no disagreement (between me and others). It is disagreement that is the

cause of war in the world. Keeping war at a distance, and ever doing what

is agreeable to others, evil reputation will not be mine in the world, ye

bulls among men. Hearing these words of their eldest brother, the

Pandavas, always engaged in doing what was agreeable to him, approved of

them. And Yudhishthira the just, having pledged so, along with his

brothers in the midst of that assembly, gratified his priests as also the

gods with due ceremonies. And, O bull of the Bharata race, after all the

monarchs had gone away, Yudhishthira along with his brothers, having

performed the usual auspicious rites, accompanied by his ministers

entered his own palace. And, O ruler of men, king Duryodhana and Sakuni,

the son of Suvala, continued to dwell in that delightful assembly house.

SECTION XLVI

Vaisampayana said,--"That bull among men, Duryodhana, continued to dwell

in that, assembly house (of the Pandavas). And with Sakuni, the Kuru

prince slowly examined the whole of that mansion, and the Kuru prince

beheld in it many celestial designs, which he had never seen before in

the city called after the elephant (Hastinapore). And one day king

Duryodhana in going round that mansion came upon a crystal surface. And

the king, from ignorance, mistaking it for a pool of water, drew up his

clothes. And afterwards finding out his mistake the king wandered about

the mansion in great sorrow. And sometime after, the king, mistaking a

lake of crystal water adorned with lotuses of crystal petals for land,

fell into it with all his clothes on. Beholding Duryodhana fallen into

the lake, the mighty Bhima laughed aloud as also the menials of the

palace. And the servants, at the command of the king, soon brought him

dry and handsome clothes. Beholding the plight of Duryodhana, the mighty

Bhima and Arjuna and both the twins--all laughed aloud. Being unused to

putting up with insults, Duryodhana could not bear that laugh of theirs.

Concealing his emotions he even did not cast his looks on them. And

beholding the monarch once more draw up his clothes to cross a piece of

dry land which he had mistaken for water, they all laughed again. And the

king sometime after mistook a closed door made of crystal as open. And as

he was about to pass through it his head struck against it, and he stood

with his brain reeling. And mistaking as closed another door made of

crystal that was really open, the king in attempting to open it with

stretched hands, tumbled down. And coming upon another door that was

really open, the king thinking it as closed, went away from it. And, O

monarch, king Duryodhana beholding that vast wealth in the Rajasuya

sacrifice and having become the victim of those numerous errors within

the assembly house at last returned, with the leave of the Pandavas, to

Hastinapore.

And the heart of king Duryodhana, afflicted at sight of the prosperity of

the Pandavas, became inclined to sin, as he proceeded towards his city

reflecting on all he had seen and suffered. And beholding the Pandavas

happy and all the kings of the earth paying homage to them, as also

everybody, young and old, engaged in doing good unto them, and reflecting

also on the splendour and prosperity of the illustrious sons of Pandu,

Duryodhana, the son of Dhritarashtra, became pale. In proceeding (to his

city) with an efflicted heart, the prince thought of nothing else but

that assembly house and that unrivalled prosperity of the wise

Yudhishthira. And Duryodhana, the son of Dhritarashtra, was so taken up

with his thoughts then that he spoke not a word to Suvala's son even

though the latter addressed him repeatedly. And Sakuni, beholding him

absent-minded, said,--'O Duryodhana, why art thou proceeding thus'?

"Duryodhana replied,--O uncle, beholding this whole earth owning the sway

of Yudhishthira in consequence of the might of the illustrious Arjuna's

weapons and beholding also that sacrifice of the son of Pritha like unto

the sacrifice of Sakra himself of great glory among the celestials, I,

being filled with jealousy and burning day and night, am being dried up

like a shallow tank in the summer season. Behold, when Sisupala was slain

by the chief of the Satwatas, there was no man to take the side of

Sisupala. Consumed by the fire of the Pandava, they all forgave that

offence; otherwise who is there that could forgive it? That highly

improper act of grave consequence done by Vasudeva succeeded in

consequence of the power of the illustrious son of Pandu. And so many

monarchs also brought with them various kinds of wealth for king

Yudhishthira, the son of Kunti, like tribute-paying Vaisyas! Beholding

Yudhishthira's prosperity of such splendour, my heart burneth, efflicted

with jealously, although it behoveth me not to be jealous.'

"Having reflected in this way, Duryodhana, as if burnt by fire, addressed

the king of Gandhara again and said,--'I shall throw myself upon a

flaming fire or swallow poison or drown myself in water. I cannot live.

What man is there in the world possessed of vigour who can bear to see

his foes in the enjoyment of prosperity and himself in destitution?

Therefore I who bear to see that accession of prosperity and fortune (in

my foes) am neither a woman nor one that is not a woman, neither also a

man nor one that is not a man. Beholding their sovereignty over the world

and vast affluence, as also that sacrifice, who is there like me that

would not smart under all that? Alone I am incapable of acquiring such

royal prosperity; nor do I behold allies that could help me in the

matter. It is for this that I am thinking of self-destruction. Beholding

that great and serene prosperity of the son of Kunti, I regard Fate as

supreme and exertions fruitless. O son of Suvala, formerly I strove to

compass his destruction. But baffling all my efforts he hath grown in

prosperity even like the lotus from within a pool of water. It is for

this that I regard Fate as supreme and exertions fruitless. Behold, the

sons of Dhritarashtra are decaying and the sons of Pritha are growing day

by day. Beholding that prosperity of the Pandavas, and that assembly

house of theirs, and those menials laughing at me, my heart burneth as if

it were on fire. Therefore, O uncle, know me now as deeply grieved and

filled with jealousy, and speak of it to Dhritarashtra.

SECTION XLVII

"Sakuni said.--'O Duryodhana, thou shouldst not be jealous of

Yudhishthira. The sons of Pandu are enjoying what they deserve in

consequence of their own good fortune. O slayer of foes, O great king,

thou couldst not destroy them by repeatedly devising numberless plans,

many of which thou hadst even put to practice. Those tigers among men out

of sheer luck escaped all those machinations. They have obtained Draupadi

for wife and Drupada with his sons as also Vasudeva of great prowess as

allies, capable of helping them in subjugating the whole world. And O

king, having inherited the paternal share of the kingdom without being

deprived of it they have grown in consequence of their own energy. What

is there to make thee sorry for this? Having gratified Hustasana,

Dhananjaya hath obtained the bow Gandiva and the couple of inexhaustible

quivers and many celestial weapons. With that unique bow and by the

strength of his own arms also he hath brought all the kings of the world

under his sway. What is there to make thee sorry for this? Having saved

the Asura Maya from a conflagration, Arjuna, that slayer of foes, using

both his hands with equal skill, caused him to build that assembly house.

And it is for this also that commanded by Maya, those grim Rakshasas

called Kinkaras supported that assembly house. What is there in this to

make thee sorry? Thou hast said, O king, that thou art without allies.

This, O Bharata, is not true. These thy brothers are obedient to thee.

Drona of great prowess and wielding the large bow along with his son,

Radha's son Karna, the great warrior Gautama (Kripa), myself with my

brothers and king Saumadatti--these are thy allies. Uniting thyself with

these, conquer thou the whole of the earth.'

"Duryodhana said,--'O king, with thee, as also with these great warriors,

I shall subjugate the Pandavas, if it pleases thee. If I can now

subjugate them, the world will be mine and all the monarchs, and that

assembly house so full of wealth.'

"Sakuni replied,--'Dhananjaya and Vasudeva, Bhimasena and Yudhishthira,

Nakula and Sahadeva and Drupada with his sons,--these cannot be

vanquished in battle by even the celestials, for they are all great

warriors wielding the largest bows, accomplished in weapons, and

delighting in battle. But, O king, I know the means by which Yudhishthira

himself may be vanquished. Listen to me and adopt it.'

"Duryodhana said,--'without danger to our friends and other illustrious

men, O uncle, tell me if there is any way by which I may vanquish him.'

"Sakuni said,--'The son of Kunti is very fond of dice-play although he

doth not know how to play. That king if asked to play, is ill able to

refuse. I am skillful at dice. There is none equal to me in this respect

on earth, no, not even in the three worlds, O son of Kuru. Therefore, ask

him to play at dice. Skilled at dice, I will win his kingdom, and that

splendid prosperity of his for thee, O bull among men. But, O Duryodhana,

represent all this unto the king (Dhritarashtra). Commanded by thy father

I will win without doubt the whole of Yudhishthira's possessions.'

"Duryodhana said 'O son of Suvala, thou thyself represent properly all

this to Dhritarashtra, the chief of the Kurus. I shall not be able to do

so.

SECTION XLVIII

Vaisampayana said--"O king, impressed with the great Rajasuya sacrifice

of king Yudhishthira, Sakuni, the son of Suvala, having learnt before the

intentions of Duryodhana, while accompanying him in the way from the

assembly house, and desirous of saying what was agreeable to him,

approached Dhritarashtra endued with great wisdom, and finding the

monarch deprived of his eye seated (in his throne), told him these

words,--'Know, O great king, O bull of the Bharata race, that Duryodhana,

having lost colour, hath become pale and emaciated and depressed and a

prey to anxiety. Why dost thou not, after due enquiry, ascertain the

grief that is in the heart of thy eldest son, the grief that is caused by

the foe?'

"Dhritarashtra said,--'Duryodhana, what is the reason of thy great

affliction. O son of the Kuru race? If it is fit for me to hear it, then

tell me the reason. This Sakuni here says that thou hast lost colour,

become pale and emaciated, and a prey to anxiety. I do not know what can

be the reason of the sorrow. This vast wealth of mine is at thy control.

Thy brothers and all our relations never do anything that is disagreeable

to thee. Thou wearest the best apparel and eatest the best food that is

prepared with meat. The best of horse carries thee. What it is,

therefore, that hath made thee pale and emaciated? Costly beds, beautiful

damsels, mansions decked with excellent furniture, and sport of the

delightful kind, without doubt these all wait but at thy command, as in

the case of the gods themselves Therefore, O proud one, why dost thou

grieve, O son, as if thou wert destitute.'

"Duryodhana said,--'I eat and dress myself like a wretch and pass my time

all the while a prey to fierce jealousy. He indeed is a man, who

incapable of bearing the pride of the foe, liveth having vanquished that

foe with the desire of liberating his own subjects from the tyranny of

the foe. Contentment, as also pride, O Bharata, are destructive of

prosperity; and those other two qualities also, viz., compassion and

fear. One who acteth under the influence of these, never obtaineth

anything high. Having beheld Yudhishthira's prosperity, whatever I enjoy

brings me no gratification. The prosperity of Kunti's son that is

possessed of such splendour maketh me pale. Knowing the affluence of the

foe and my own destitution, even though that affluence is not before me,

I yet see it before me. Therefore, have I lost colour and become

melancholy, pale and emaciated. Yudhishthira supporteth eighty-eight

thousand Snataka Brahmanas leading domestic lives, giving unto each of

them thirty slave-girls. Beside this, thousand other Brahmanas daily eat

at his palace the best of food on golden plates. The king of Kambhoja

sent unto him (as tribute) innumerable skins, black, darkish, and red, of

the deer Kadali, as also numberless blankets of excellent textures. And

hundreds and thousands and thousands of she-elephants and thirty thousand

she-camels wander within the palace, for the kings of the earth brought

them all as tribute to the capital of the Pandavas. And, O lord of earth,

the kings also brought unto this foremost of sacrifices heaps upon heaps

of jewels and gems for the son of Kunti. Never before did I see or hear

of such enormous wealth as was brought unto the sacrifice of the

intelligent sons of Pandu. And, O king, beholding that enormous

collection of wealth belonging to the foe, I can not enjoy peace of mind.

Hundreds of Brahmanas supported by the grants that Yudhishthira hath

given them and possessing wealth of kine, waited at the palace gate with

three thousands of millions of tribute but were prevented by the keepers

from entering the mansion. Bringing with them clarified butter in

handsome Kamandalus made of gold, they did not obtain admission into the

palace, and Ocean himself brought unto him in vessels of white copper the

nectar that is generated within his waters and which is much superior to

that which flowers and annual plants produce for Sakra. And Vasudeva (at

the conclusion of the sacrifice) having brought an excellent conch bathed

the Sun of Pritha with sea water brought in thousand jars of gold, all

well adorned with numerous gems. Beholding all this I became feverish

with jealousy. Those jars had been taken to the Eastern and the Southern

oceans. And they had also been taken on the shoulders of men to the

Western ocean, O bull among men. And, O father, although none but birds

only can go to the Northern region Arjuna, having gone thither, exacted

as tribute a vast quantity of wealth. There is another wonderful incident

also which I will relate to thee. O listen to me. When a hundred thousand

Brahmanas were fed, it had been arranged that to notify this act every

day conches would be blown in a chorus. But, O Bharata, I continually

heard conches blown there almost repeatedly. And hearing those notes my

hair stood on end. And, O great king, that palatial compound, filled with

innumerable monarchs that came there as spectators, looked exceedingly

handsome like the cloudless firmament with stars. And, O king of men, the

monarchs came into that sacrifice of the wise son of Pandu bringing with

them every kind of wealth. And the kings that came there became like

Vaisyas the distributors of food unto the Brahmanas that were fed. And O

king, the prosperity that I beheld of Yudhishthira was such that neither

the chief himself of the celestials, nor Yama or Varuna, nor the lord of

the Guhyakas owneth the same. And beholding that great prosperity of the

son of Pandu, my heart burneth and I cannot enjoy peace.

"Hearing these words of Duryodhana, Sakuni replied,--'Hear how thou

mayest obtain this unrivalled prosperity that thou beholdest in the son

of Pandu, O thou that hast truth for thy prowess. O Bharata, I am an

adept at dice, superior to all in the world. I can ascertain the success

or otherwise of every throw, and when to stake and when not. I have

special knowledge of the game. The Son of Kunti also is fond of dice

playing though he possesseth little skill in it. Summoned to play or

battle, he is sure to come forward, and I will defeat him repeatedly at

every throw by practising deception. I promise to win all that wealth of

his, and thou, O Duryodhana, shalt then enjoy the same.'"

Vaisampayana continued,--"King Duryodhana, thus addressed by Sakuni,

without allowing a moment to elapse, said unto Dhritarashtra,--'This,

Sakuni, an adept at dice, is ready to win at dice, O king, the wealth of

the sons of Pandu. It behoveth thee to grant him permission to do so.'

"Dhritarashtra replied,--'I always follow the counsels of Kshatta, my

minister possessed of great wisdom. Having consulted with him, I will

inform thee what my judgment is in respect of this affair. Endued with

great foresight, he will, keeping morality before his eyes, tell us what

is good and what is proper for both parties, and what should be done in

this matter.'

"Duryodhana said,--'If thou consultest with Kshatta he will make thee

desist. And if thou desist, O king, I will certainly kill myself. And

when I am dead, O king, thou wilt become happy with Vidura. Thou wilt

then enjoy the whole earth; what need hast thou with me?'"

Vaisampayana continued,--"Dhritarashtra, hearing these words of

affliction uttered by Duryodhana from mixed feeling, himself ready to

what Duryodhana had dictated, commanded his servant, saying,--'Let

artificers be employed to erect without delay a delightful and handsome

and spacious palace with an hundred doors and a thousand columns. And

having brought carpenters and joiners, set ye jewels and precious stones

all over the walls. And making it handsome and easy of access, report to

me when everything is complete. And, O monarch, king Dhritarashtra having

made this resolution for the pacification of Duryodhana, sent messengers

unto Vidura for summoning him. For without taking counsel with Vidura

never did the monarch form any resolution. But as regards the matter at

hand, the king although he knew the evils of gambling, was yet attracted

towards it. The intelligent Vidura, however, as soon as he heard of it,

knew that the arrival of Kali was at hand. And seeing that the way to

destruction was about to open, he quickly came to Dhritarashtra. And

Vidura approaching his illustrious eldest brother and bowing down unto

his feet, said these words:

'O exalted king, I do not approve of this resolution that thou hast

formed. It behave thee, O king, to act in such a way that no dispute may

arise between thy children on account of this gambling match.'

Dhritarashtra replied,--'O Kshatta, if the gods be merciful unto us,

assuredly no dispute will ever arise amongst my sons. Therefore,

auspicious or otherwise, beneficial or otherwise, let this friendly

challenge at dice proceed. Even this without doubt is what fate hath

ordained for us. And, O son of the Bharata race, when I am near, and

Drona and Bhishma and thou too, nothing evil that even Fate might have

ordained is likely to happen. Therefore, go thou on a car yoking thereto

horses endued with the speed of the wind, so that thou mayest reach

Khandavaprastha even today and bring thou Yudhishthira with thee. And, O

Vidura, I tell that even this is my resolution. Tell me nothing. I regard

Fate as supreme which bringeth all this.' Hearing these words of

Dhritarashtra and concluding that his race was doomed, Vidura in great

sorrow went unto Bhishma with great wisdom."

SECTION XLIX

Janamejaya said,--"O thou foremost of all conversant with the Vedas, how

did that game at dice take place, fraught with such evil to the cousins

and through which my grand-sires, the son of Pandu, were plunged into

such sorrow? What kings also were present in that assembly, and who

amongst them approved of the gambling match and who amongst them forbade

it? O sinless one, O chief of regenerate ones, I desire thee to recite in

detail all about this, which, indeed, was the cause of the destruction of

the world."

Santi said,--"Thus addressed by the king, the disciple of Vyasa, endued

with great energy and conversant with the entire Vedas, narrated

everything that had happened."

Vaisampayana said,--"O best of the Bharatas, O great king, if thou

desirest to hear, then listen to me as I narrate to thee everything again

in detail.

"Ascertaining the opinion of Vidura, Dhritarashtra the son of Amvika,

calling Duryodhana told him again in private--'O son of Gandhari, have

nothing to do with dice. Vidura doth not speak well of it. Possessed of

great wisdom, he will never give me advice that is not for my good. I

also regard what Vidura sayeth as exceedingly beneficial for me. Do that,

O son, for I regard it all as for thy good also. Indeed, Vidura knoweth

with all its mysteries the science (of political morality) that the

illustrious and learned and wise Vrihaspati, the celestial Rishi who is

the spiritual guide of Vasava--had unfolded unto the wise chief of the

immortals. And O son, I always accept what Vidura adviseth. O king, as

the wise Uddhava is ever regarded amongst the Vrishnis, so is Vidura

possessed of great intelligence esteemed as the foremost of the Kurus.

Therefore, O son, have nothing to do with dice. It is evident that dice

soweth dissensions. And dissensions are the ruin of the kingdom.

Therefore, O son, abandon this idea of gambling. O son, thou hast

obtained from us what, it hath been ordained, a father and a mother

should give unto their son, viz., ancestral rank and possessions. Thou

art educated and clever in every branch of knowledge, and hast been

brought up with affection in thy paternal dwelling. Born the eldest among

all thy brothers, living within thy own kingdom, why regardest thou

thyself as unhappy? O thou of mighty arms, thou obtainest food and attire

of the very best kind and which is not obtainable by ordinary men. Why

dost thou grieve yet. O son, O mighty-armed one, ruling thy large

ancestral kingdom swelling with people and wealth, thou shinest as

splendidly as the chief of the celestials in heaven. Thou art possessed

of wisdom. It behoveth thee to tell me what can be the root of this grief

that hath made thee so melancholy.

"Duryodhana replied,--'I am a sinful wretch, O king, because I eat and

dress beholding (the prosperity of the foes). It hath been said that man

is a wretch who is not filled with jealousy at the sight of his enemy's

prosperity. O exalted one, this kind of prosperity of mine doth not

gratify me. Beholding that blazing prosperity of the son of Kunti, I am

very much pained. I tell thee strong must be my vitality, in as much as I

am living even at the sight of the whole earth owning the sway of

Yudhishthira. The Nipas, the Chitrakas, the Kukkuras, the Karaskaras, and

the Lauha-janghas are living in the palace of Yudhishthira like bondsmen.

The Himavat, the ocean, the regions on the sea-shore, and the numberless

other regions that yield jewels and gems, have all acknowledged

superiority of the mansion of Yudhishthira in respect of wealth it

containeth. And, O Monarch, regarding me as the eldest and entitled to

respect, Yudhishthira having received me respectfully, appointed me in

receiving the jewels and gems (that were brought as tribute). O Bharata,

the limit and the like of the excellent and invaluable jewels that were

brought there have not been seen. And O king, my hands were fatigued in

receiving that wealth. And when I was tired, they that brought those

valuable articles from distant regions used to wait till I was able to

resume my labour. Bringing jewels from the lake Vindu, the Asura

architect Maya constructed (for the Pandavas) a lake-like surface made of

crystal. Beholding the (artificial) lotuses with which it was filled, I

mistook it, O king for water. And seeing me draw up my clothes (while

about to cross it), Vrikodara (Bhima) laughed at me, regarding me as

wanting in jewels and having lost my head at the sight of the affluence

of my enemy. If I had the ability, I would, O king, without the loss of a

moment, slay Vrikodara for that. But, O monarch, if we endeavour to slay

Bhima now, without doubt, ours will be the fate of Sisupala. O Bharata,

that insult by the foe burneth me. Once again, O king, beholding a

similar lake that is really full of water but which I mistook for a

crystal surface, I fell into it. At that, Bhima with Arjuna once more

laughed derisively, and Draupadi also accompanied by other females joined

in the laughter. That paineth my heart exceedingly. My apparel having

been wet, the menials at the command of the king gave me other clothes.

That also is my great sorrow. And O king, hear now of another mistake

that I speak of. In attempting to pass through what is exactly of the

shape of a door but through which there was really no passage, I struck

my forehead against stone and injured myself. The twins Nakula and

Sahadeva beholding from a distance that I was so hit at the head came and

supported me in their arms, expressing great concern for me. And Sahadeva

repeatedly told me, as if with a smile,--'This O king, is the door. Go

this way!' And Bhimasena, laughing aloud, addressed me and said,--'O son

of Dhritarashtra, this is the door. And, O king I had not even heard of

the names of those gems that I saw in that mansion. And it is for these

reasons that my heart so acheth."

SECTION L

Duryodhana said,--'Listen now, O Bharata, about all the most costly

articles I saw, belonging unto the sons of Pandu, and brought one after

another by the kings of the earth. Beholding that wealth of the foe, I

lost my reason and scarcely knew myself. And, O Bharata, listen as I

describe that wealth consisting of both manufactures and the produce of

the land. The king of Kamboja gave innumerable skins of the best king,

and blankets made of wool, of the soft fur of rodents and other

burroughers, and of the hair of cats,--all inlaid with threads of gold.

And he also gave three hundred horses of the Titteti and the Kalmasha

species possessing noses like parrots. And he also gave three hundred

camels and an equal number of she-asses, all fattened with the olives and

the Pilusha. And innumerable Brahmanas engaged in rearing cattle and

occupied in low offices for the gratification of the illustrious king

Yudhishthira the just waited at the gate with three hundred millions of

tribute but they were denied admission into the palace. And hundred upon

hundreds of Brahmanas possessing wealth of kine and living upon the lands

that Yudhishthira had given them, came there with their handsome golden

Kamandalus filled with clarified butter. And though they had brought such

tribute, they were refused admission into the palace. And the Sudra kings

that dwelt in the regions on the seacoast, brought with them, O king,

hundred thousands of serving girls of the Karpasika country, all of

beautiful features and slender waist and luxuriant hair and decked in

golden ornaments; and also many skins of the Ranku deer worthy even of

Brahmanas as tribute unto king Yudhishthira. And the tribes Vairamas,

Paradas, Tungas, with the Kitavas who lived upon crops that depended on

water from the sky or of the river and also they who were born in regions

on the sea-shore, in woodlands, or countries on the other side of the

ocean waited at the gate, being refused permission to enter, with goats

and kine and asses and camels and vegetable, honey and blankets and

jewels and gems of various kinds. And that great warrior king Bhagadatta,

the brave ruler of Pragjyotisha and the mighty sovereign of the

mlechchas, at the head of a large number of Yavanas waited at the gate

unable to enter, with a considerable tribute comprising of horses of the

best breed and possessing the speed of the wind. And king Bhagadatta

(beholding the concourse) had to go away from the gate, making over a

number of swords with handles made of the purest ivory and well-adorned

with diamonds and every kind of gems. And many tribes coming from

different regions, of whom some possess two eyes, some three and some had

eyes on their foreheads, and those also called Aushmikas, and Nishadas,

and Romakas, some cannibals and many possessing only one leg. I say, O

king, standing at the gate, being refused permission to enter. And these

diverse rulers brought as tribute ten thousand asses of diverse hues and

black necks and huge bodies and great speed and much docility and

celebrated all over the world. And these asses were all of goodly size

and delightful colour. And they were all bred on the coast of Vankhu. And

there were many kings that gave unto Yudhishthira much gold and silver.

And having given much tribute they obtained admission into the palace of

Yudhishthira. The people that came there possessing only one leg gave

unto Yudhishthira many wild horses, some of which were as red as the

cochineal, and some white, and some possessing the hues of the rainbow

and some looking like evening clouds, and some that were of variegated

colour. And they were all endued with the speed of the mind. And they

also gave unto the king enough gold of superior quality. I also saw

numberless Chins and Sakas and Uddras and many barbarous tribes living in

the woods, and many Vrishnis and Harahunas, and dusky tribes of the

Himavat, and many Nipas and people residing in regions on the sea-coast,

waiting at the gate being refused permission to enter. And the people of

Valhika gave unto him as tribute ten thousand asses, of goodly size and

black necks and daily running two hundred miles, And those asses were of

many shapes. And they were well-trained and celebrated all over the

world. And possessed of symmetrical proportion and excellent colour,

their skins were pleasant to the touch. And the Valhikas also presented

numerous blankets of woollen texture manufactured in Chin and numerous

skins of the Ranku deer, and clothes manufactured from jute, and others

woven with the threads spun by insects. And they also gave thousands of

other clothes not made of cotton, possessing the colour of the lotus. And

these were all of smooth texture. And they also gave soft sheep-skins by

thousands. And they also gave many sharp and long swords and scimitars,

and hatchets and fine-edged battle-axes manufactured in the western

countries. And having presented perfumes and jewels and gems of various

kinds by thousands as tribute, they waited at the gate, being refused

admission into the palace. And the Sakas and Tukhatas and Tukharas and

Kankas and Romakas and men with horns bringing with them as tribute

numerous large elephants and ten thousand horses, and hundreds and

hundreds of millions of gold waited at the gate, being refused permission

to enter. And the kings of the eastern countries having presented

numerous valuable articles including many costly carpets and vehicles and

beds, and armours of diverse hues decked with jewels and gold and ivory,

and weapons of various kinds, and cars of various shapes and handsome

make and adorned with gold, with well-trained horses trimmed with tiger

skins, and rich and variegated blankets for caprisoning elephants, and

various kinds of jewels and gems, arrows long and short and various other

kinds of weapons, obtained permission to enter the sacrificial palace of

the illustrious Pandava!'"

SECTION LI

Duryodhana said,--'O sinless one, listen to me as I describe that large

mass of wealth consisting of various kinds of tribute presented unto

Yudhishthira by the kings of the earth. They that dwell by the side of

the river Sailoda flowing between the mountains of Mer and Mandara and

enjoy the delicious shade of topes of the Kichaka bamboo, viz., the

Khashas, Ekasanas, the Arhas, the Pradaras, the Dirghavenus, the Paradas,

the Kulindas, the Tanganas, and the other Tanganas, brought as tribute

heaps of gold measured in dronas (jars) and raised from underneath the

earth by ants and therefore called after these creatures. The mountain

tribes endued with great strength having brought as tribute numerous

Chamaras (long brushes) soft and black and others white as moon-beam and

sweet honey extracted from the flowers growing on the Himavat as also

from the Mishali champaka and garlands of flowers brought from the region

of the northern Kurus, and diverse kinds of plants from the north even

from Kailasa, waited with their heads bent down at the gate of king

Yudhishthira, being refused permission to enter. I also beheld there

numberless chiefs of the Kiratas armed with cruel weapons and ever

engaged in cruel deeds, eating of fruits and roots and attired in skins

and living on the northern slopes of the Himavat and on the mountain from

behind which the sun rises and in the region of Karusha on the sea-coast

and on both sides of the Lohitya mountains. And, O king, having brought

with them as tribute loads upon loads of sandal and aloe as also black

aloe, and heaps upon heaps of valuable skins and gold and perfumes, and

ten thousand serving-girls of their own race, and many beautiful animals

and birds of remote countries, and much gold of great splendour procured

from mountains, the Kiratas waited at the gate, being refused permission

to enter. The Kairatas, the Daradas, the Darvas, the Suras, the

Vaiamakas, the Audumvaras, the Durvibhagas, the Kumaras, the Paradas

along with the Vahlikas, the Kashmiras, the Ghorakas, the Hansakayanas,

the Sivis, the Trigartas, the Yauddheyas, the ruler of Madras and the

Kaikeyas, the Amvashtas, the Kaukuras, the Tarkshyas, the Vastrapas along

with the Palhavas, the Vashatayas, the Mauleyas along with the

Kshudrakas, and the Malavas, the Paundrayas, the Kukkuras, the Sakas, the

Angas, the Vangas, the Punras, the Sanavatyas, and the Gayas--these good

and well-born Kshatriyas distributed into regular clans and trained to

the use of arms, brought tribute unto king Yudhishthira by hundreds and

thousands. And the Vangas, the Kalingas, the Magadhas, the Tamraliptas,

the Supundrakas, the Dauvalikas, the Sagarakas, the Patrornas, the

Saisavas, and innumerable Karnapravaranas, who presented themselves at

the gate, were told by the gate-keepers at the command of the king, that

if they could wait and bring good tribute they could obtain admission.

Then the kings of those nations each gave a thousand elephants furnished

with tusks like unto the shafts of ploughs and decked with girdles made

of gold, and covered with fine blankets and therefore, resembling the

lotus in hue. And they were all darkish as rocks and always musty, and

procured from the sides of the Kamyaka lake, and covered with defensive

armour. And they were also exceedingly patient and of the best breed. And

having made these presents, those kings were permitted to enter. O king,

these and many others, coming from various regions, and numberless other

illustrious kings, brought jewels and gems unto this sacrifice. And

Chitraratha, also the king of Gandharvas, the friend of Indra, gave four

hundred horses gifted with the speed of the wind. And the Gandharva

Tumvuru gladly gave a hundred horses of the colour of mango leaf and

decked in gold. And, O thou of the Kuru race, the celebrated king of the

Mlechcha tribe, called the Sukaras, gave many hundreds of excellent

elephants. And Virata, the king of Matsya, gave as tribute two thousand

elephants decked in gold. And king Vasudana from the kingdom of Pansu

presented unto the son of Pandu six and twenty elephants and two thousand

horses. O king, all decked in gold and endued with speed and strength and

in full vigour of youth, and diverse other kinds of wealth. And Yajnasena

presented unto the sons of Pandu for the sacrifice, fourteen thousand

serving-girls and ten thousand serving-men with their wives, many

hundreds of excellent elephants, six and twenty cars with elephants yoked

unto them, and also his whole kingdom. And Vasudeva of the Vrishni race,

in order to enhance the dignity of Arjuna, gave fourteen thousands of

excellent elephants. Indeed, Krishna is the soul of Arjuna and Arjuna is

the soul of Krishna, and whatever Arjuna may say Krishna is certain to

accomplish. And Krishna is capable of abandoning heaven itself for the

sake of Arjuna. and Arjuna also is capable of sacrificing his life for

the sake of Krishna. And the Kings of Chola and Pandya, though they

brought numberless jars of gold filled with fragrant sandal juice from

the hills of Malaya, and loads of sandal and aloe wood from the Dardduras

hills, and many gems of great brilliancy and fine cloths inlaid with

gold, did not obtain permission (to enter). And the king of the Singhalas

gave those best of sea-born gems called the lapis lazuli, and heaps of

pearls also, and hundreds of coverlets for elephants. And numberless

dark-coloured men with the ends of their, eyes red as copper, attired in

clothes decked with gems, waited at the gate with those presents. And

numberless Brahmanas and Kshatriyas who had been vanquished, and Vaisyas

and serving Sudras, from love of Yudhishthira, brought tribute unto the

son of Pandu. And even all the Mlechchas, from love and respect, came

unto Yudhishthira. And all orders of men, good, indifferent and low,

belonging to numberless races, coming from diverse lands made

Yudhishthira's habitation the epitome of the world.

"And beholding the kings of the earth to present unto the foes such

excellent and valuable presents, I wished for death out of grief. And O

king, I will now tell thee of the servants of the Pandavas, people for

whom Yudhishthira supplieth food, both cooked and uncooked. There are a

hundred thousand billions of mounted elephants and cavalry and a hundred

millions of cars and countless foot soldiers. At one place raw provisions

are being measured out; at another they are being cooked; and at another

place the foods are being distributed. And the notes of festivity are

being heard everywhere. And amongst men of all orders I beheld not a

single one in the mansion of Yudhishthira that had not food and drink and

ornaments. And eighty-eight thousands of Snataka Brahmanas leading

domestic lives, all supported by Yudhishthira, with thirty serving-girls

given unto each, gratified by the king, always pray with complacent

hearts for the destruction of his foes. And ten thousands of other

ascetics with vital seed drawn up, daily eat of golden plates in

Yudhishthira's palace. And, O king, Yajnaseni, without having eaten

herself, daily seeth whether everybody, including even the deformed and

the dwarfs, hath eaten or not. And, O Bharata, only two do not pay

tribute unto the son of Kunti, viz., the Panchalas in consequence of

their relationship by marriage, and the Andhakas and Vrishnis in

consequence of their friendship.

SECTION LII

Duryodhana said,--"Those king that are revered over all the world, who

are devoted to truth and who are pledged to the observance of rigid vows,

who are possessed of great learning and eloquence, who are fully

conversant with the Vedas and their branches as also with sacrifices, who

have piety and modesty, whose souls are devoted to virtue, who possess

fame, and who have enjoyed the grand rites of coronation, all wait upon

and worship Yudhishthira. And, O king, I beheld there many thousands of

wild kine with as many vessels of white copper for milking them, brought

thither by the kings of the earth as sacrificial presents to be given

away by Yudhishthira unto the Brahmana. And, O Bharata, for bathing

Yudhishthira at the conclusion of the sacrifice, many kings with the

greatest alacrity, themselves brought there in a state of purity many

excellent jars (containing water). And king Vahlika brought there a car

decked with pure gold. And king Sudakshina himself yoked thereto four

white horses of Kamboja breed, and Sunitha of great might fitted the

lower pole and the ruler of Chedi with his own hands took up and fitted

the flag-staff. And the king of the Southern country stood ready with the

coat of mail; the ruler of Magadha, with garlands of flowers and the

head-gear; the great warrior Vasudana with a sixty years old elephant,

the king of Matsya, with the side-fittings of the car, all encased in

gold; king Ekalavya, with the shoes; the king of Avanti, with diverse

kinds of water for the final bath; king Chekitana, with the quiver; the

king of Kasi, with the bow; and Salya; with a sword whose hilt and straps

were adorned with gold. Then Dhaumya and Vyasa, of great ascetic merit,

with Narada and Asita's son Devala, standing before performed the

ceremony of sprinkling the sacred water over the king. And the great

Rishis with cheerful hearts sat where the sprinkling ceremony was

performed. And other illustrious Rishis conversant with the Vedas, with

Jamadagni's son among them, approached Yudhishthira, the giver of large

sacrificial presents, uttering mantras all the while, like the seven

Rishis, approaching the great India in heaven. And Satyaki of unbaffled

prowess held the umbrella (over the king's head). And Dhananjaya and

Bhima were engaged in tanning the king; while the twins held a couple of

chamaras in their hands. And the Ocean himself brought in a sling that

big conch of Varuna which the celestial artificer Viswakarman had

constructed with a thousand Nishkas of gold, and which Prajapati had in a

former Kalpa, presented unto India. It was with that conch that Krishna

bathed Yudhishthira after the conclusion of the sacrifice, and beholding

it, I swooned away. People go to the Eastern or the Western seas and also

to the Southern one. But, O father, none except birds can ever go to the

Northern sea. But the Pandavas have spread their dominion even there, for

I heard hundreds of conches that had been brought thence blown (in the

sacrificial mansion) indicative of auspicious rejoicing. And while those

conches blew simultaneously, my hair stood on end. And those among the

kings, who were weak in strength fell down. And Dhrishtadyumna and

Satyaki and the sons of Pandu and Kesava,--those eight, endued with

strength and prowess and handsome in person, beholding the kings deprived

of consciousness and myself in that plight, laughed outright. Then

Vibhatsu (Arjuna) with a cheerful heart gave, O Bharata, unto the

principal Brahmanas five hundred bullocks with horns plated with gold.

And king Yudhishthira, the son of Kunti, having completed the Rajasuya

sacrifice, obtained like the exalted Harishchandra such prosperity that

neither Rantideva nor Nabhaga, nor Jauvanaswa, nor Manu, nor king Prithu

the son of Vena, nor Bhagiratha, Yayati, nor Nahusha, had obtained its

like. And beholding, O exalted one, such prosperity, in the son of Pritha

which is even like that which Harishchandra had, I do not see the least

good in continuing to live, O Bharata! O ruler of men, a yoke that is

tied (to the bullock's shoulders) by a blind man becomes loosened. Even

such is the case with us. The younger ones are growing while the elder

ones are decaying. And beholding all this, O chief of the Kurus, I cannot

enjoy peace even with the aid of reflection. And it is for this, O king,

that I am plunged into grief and becoming pale and emaciated."

SECTION LIII

"Dhritrashtra said,--Thou art my eldest son and born also of my eldest

wife. Therefore, O son, be not jealous of the Pandavas. He that is

jealous is always unhappy and suffereth the pangs of death. O bull of the

Bharata race, Yudhishthira knoweth not deception, possesseth wealth equal

unto thine, hath thy friends for his, and is not jealous of thee. Why

shouldst thou, therefore, be jealous of him? O king, in respect of

friends and allies thou art equal unto Yudhishthira. Why shouldst thou,

therefore, covet, from folly, the property of thy brother? Be not so.

Cease to be jealous. Do not grieve. O bull of the Bharata race, it thou

covetest the dignity attaching to the performance of a sacrifice, let the

priests arrange for thee the great sacrifice, called the Saptatantu. The

kings of the earth will then, cheerfully and with great respect, bring

for thee also much wealth and gems and ornaments. O child, coveting

other's possessions is exceedingly mean. He, on the other hand, enjoyeth

happiness, who is content with his own being engaged in the practices of

his own order. Never striving to obtain the wealth of others, persevering

in one's own affairs, and protecting what hath been earned,--these are

the indications of true greatness. He that is unmoved in calamity,

skilled in his own business, ever exerting vigilant and humble, always

beholdeth prosperity. The sons of Pandu are as thy arms. Do not lop off

those arms of thine. Plunge not into internal dissensions for the sake of

that wealth of thy brothers. O king, be not jealous of the sons of Pandu.

Thy wealth is equal unto that of thy brothers in his entirety. There is

great sin in quarrelling with friends. They that are thy grandsires are

theirs also. Give away in charity on occasions of sacrifices, gratify

every dear object of thy desire, disport in the company of women freely,

and enjoy thou peace.'"

SECTION LIV

"Duryodhana said,--'He that is devoid of intellect but hath merely heard

of many things, can scarcely understand the real import of the

scriptures, like the spoon that hath no perception of the taste of the

soup it toucheth. Thou knowest everything, but yet confoundest me. Like a

boat fastened to another, thou and I are tied to each other. Art thou

unmindful of thy own interests? Or, dost thou entertain hostile feeling

towards me? These thy sons and allies are doomed to destruction, inasmuch

as they have thee for their ruler, for thou describest as attainable in

the future what is to be done at the present moment. He often trippeth

whose guide acts under the instructions of others. How then can his

followers expect to come across a right path? O king, thou art of mature

wisdom; thou hast the opportunity to listen to the words of old, and thy

senses also are under thy control. It behoveth thee not to confound us

who are ready to seek our own interests. Vrihaspati hath said that the

usage of kings are different from those of common people. Therefore kings

should always attend to their own interests with vigilance. The

attainment of success is the sole criterion that should guide the conduct

of a Kshatriya. Whether, therefore, the means is virtuous or sinful, what

scruples can there be in the duties of one's own order? He that is

desirous of snatching the blazing prosperity of his foe, should, O bull

of the Bharata race, bring every direction under his subjection like the

charioteer taming the steeds with his whip. Those used to handling

weapons say that, a weapon is not simply an instrument that cuts but is a

means, whether covert or overt, that can defeat a foe. Who is to be

reckoned a foe and who a friend, doth not depend on one's figure or

dimensions. He that paineth another is, O king, to be regarded a foe by

him that is pained. Discontent is the root of prosperity. Therefore, O

king, I desire to be discontented. He that striveth after the acquisition

of prosperity is, O king, a truly politic person. Nobody should be

attached to wealth and affluence, for the wealth that hath been earned

and hoarded may be plundered. The usages of kings are even such. It was

during a period of peace that Sakra cut off the head of Namuchi after

having given a pledge to the contrary, and it was because he approved of

this eternal usage towards the enemy that he did so. Like a snake that

swalloweth up frogs and other creatures living in holes, the earth

swalloweth up a king that is peaceful and a Brahmana that stirreth not

out of home. O king, none can by nature be any person's foe. He is one's

foe, and not anybody else, who hath common pursuits with one. He that

from folly neglecteth a growing foe, hath his vitals cut off as by a

disease that he cherished without treatment. A foe, however

insignificant, if suffered to grow in prowess, swalloweth one like the

white ants at the root of a tree eating off the tree itself. O Bharata, O

Ajamida, let not the prosperity of the foe be acceptable to thee. This

policy (of neglecting the foe) should always be borne on their heads by

the wise even like a load. He that always wisheth for the increase of his

wealth, ever groweth in the midst of his relatives even like the body

naturally growing from the moment of birth. Prowess conferreth speedy

growth. Coveting as I do the prosperity of the Pandavas. I have not yet

made it my own. At present I am a prey to doubts in respect of my

ability. I am determined to resolve those doubts of mine. I will either

obtain that prosperity of theirs, or lie down having perished in battle.

O king when the state of my mind is such, what do I care now for life,

for the Pandavas are daily growing while our possessions know no

increase?'"

SECTION LV

"Sakuni said,--O thou foremost of victorious persons, I will snatch (for

thee) this prosperity of Yudhishthira, the son of Pandu, at the sight of

which thou grievest so. Therefore, O king, let Yudhishthira the son of

Kunti be summoned. By throwing dice a skilful man, himself uninjured, may

vanquish one that hath no skill. Know, O Bharata, that betting is my bow,

the dice are my arrows, the marks on them my bow-string, and the

dice-board my car.

"Duryodhana said,--'This Sukuni skilled at dice, is ready, O king, to

snatch the prosperity of the son of Pandu by means of dice. It behoveth

thee to give him permission.

"Dhritarashtra said,--'I am obedient to the counsels of my brother, the

illustrious Vidura. Consulting with him, I shall tell what should be done

in this matter.

"Duryodhana said,--'Vidura is always engaged in doing good to the sons of

Pandu. O Kaurava, his feelings towards us are otherwise. He will,

therefore, without doubt, withdraw thy heart from the proposed act. No

man should set himself to any task depending upon the counsels of

another, for, O son of Kuru's race, the minds of two persons seldom agree

in any particular act. The fool that liveth shunning all causes of fear

wasteth himself like an insect in the rainy season. Neither sickness nor

Yama waiteth till one is in prosperity. So long, therefore, as there is

life and health, one should (without waiting for prosperity) accomplish

his purpose.'

"Dhritarashtra said,--'O son, hostility with those that are strong, is

what never recommendeth itself to me. Hostility bringeth about a change

of feelings, and that itself is a weapon though not made of steel. Thou

regardest, O Prince, as a great blessing what will bring in its train the

terrible consequences of war. What is really fraught with mischief. If

once it beginneth, it will create sharp swords and pointed arrows.'

"Duryodhana replied,--'Men of the most ancient times invented the use of

dice. There is no destruction in it, nor is there any striking with,

weapons. Let the words of Sakuni, therefore, be acceptable to thee, and

let thy command be issued for the speedy construction of the assembly

house. The door of heaven, leading us to such happiness, will be opened

to us by gambling. Indeed, they that betake to gambling (with such aid)

deserve such good fortune. The Pandavas then will become thy equals

(instead of, as now, superiors); therefore, gamble thou with the Pandavas.

"Dhritarashtra said.--'The words uttered by thee do not recommend

themselves to me. Do what may be agreeable to thee, O ruler of men. But

thou shall have to repent for acting according to these words; for, words

that are fraught with such immorality can never bring prosperity in the

future. Even this was foreseen by the learned Vidura ever treading the

path of truth and wisdom. Even the great calamity, destructive of the

lives of the Kshatriyas, cometh as destined by fate.'"

Vaisampayana continued--"Having said this, the weak-minded Dhritarashtra

regarded fate as supreme and unavoidable. And the king deprived of reason

by Fate, and obedient to the counsels of his son, commanded his men in

loud voice, saying--'Carefully construct, without loss of time, an

assembly house of the most beautiful description, to be called the

crystal-arched palace with a thousand columns, decked with gold and lapis

lazuli, furnished with a hundred gates, and full two miles in length and

in breadth the same.' Hearing those words of his, thousands of artificers

endued with intelligence and skill soon erected the palace with the

greatest alacrity, and having erected it brought thither every kind of

article. And soon after they cheerfully represented unto the king that

the palace had been finished, and that it as delightful and handsome and

furnished with every kind of gems and covered with many-coloured carpets

inlaid with gold. Then king Dhritarashtra, possessed of learning,

summoning Vidura the chief of his ministers, said:--'Repairing, (to

Khandavaprastha), bring prince Yudhishthira here without loss of time.

Let him come hither with his brothers, and behold his handsome assembly

house of mine, furnished with countless jewels and gems, and costly beds

and carpets, and let a friendly match at dice commence here.'"

SECTION LVI

Vaisampayana said,--"King Dhritarashtra, ascertaining the inclinations of

his son and knowing that Fate is inevitable, did what I have said.

Vidura, however, that foremost of intelligent men, approved not his

brother's words and spoke thus, 'I approve not, O king, of this command

of thine. Do not act so. I fear, this will bring about the destruction of

our race. When thy sons lose their unity, dissension will certainly ensue

amongst them. This I apprehend, O king, from this match at dice.'

"Dhritarashtra said,--'If Fate be not hostile, this quarrel will not

certainly grieve me. The whole universe moveth at the will of its

Creator, under the controlling influence of Fate. It is not free.

Therefore, O Vidura, going unto king Yudhishthira at my command, bring

thou soon that invincible son of Kunti.'"

SECTION LVII

Vaisampayana said,--"Vidura then, thus commanded against his will by king

Dhritarashtra, set out, with the help of horses of high mettle and endued

with great speed and strength, and quiet and patient, for the abode of

the wise sons of Pandu. Possessed of great intelligence, Vidura proceeded

by the way leading to the capital of the Pandavas. And having arrived at

the city of king Yudhishthira, he entered it and proceeded towards the

palace, worshipped by numberless Brahmanas. And coming to the palace

which was even like unto the mansion of Kuvera himself, the virtuous

Vidura approached Yudhishthira, the son of Dharma. Then the illustrious

Ajamida devoted to truth and having no enemy on earth, reverentially

saluted Vidura, and asked him about Dhritarashtra and his sons. And

Yudhishthira said, "O Kshatta, thy mind seemeth to be cheerless. Dost

thou come here in happiness and peace? The sons of Dhritarashtra, I hope,

are obedient to their old father. The people also, I hope, are obedient

to Dhritarashtra's rule.'

"Vidura said,--'The illustrious king, with his sons, is well and happy,

and surrounded by his relatives he reigneth even like Indra himself. The

king is happy with his sons who are all obedient to him and hath no

grief. The illustrious monarch is bent on his own aggrandisement. The

king of the Kurus hath commanded me to enquire after thy peace and

prosperity, and to ask thee to repair to Hastinapore with thy brothers

and to say, after beholding king Dhritarashtra's newly erected palace,

whether that one is equal to thy own. Repairing thither, O son of Pritha,

with thy brothers, enjoy ye in that mansion and sit to a friendly match

at dice. We shall be glad if thou goest, as the Kurus have already

arrived there. And thou wilt see there those gamblers and cheats that the

illustrious king Dhritarashtra hath already brought thither. It is for

this, O king, that I have come hither. Let the king's command be approved

by thee.

"Yudhishthira said,--'O Kshatta, if we sit to a match at dice, we may

quarrel. What man is there, who knowing all this, will consent to gamble?

What dost thou think fit for us? We all are obedient to thy counsels.'

"Vidura said,--'I know that gambling is the root of misery, and I strove

to dissuade the king from it. The king, however, hath sent me to thee.

Having known all this, O learned one, do what is beneficial.

"Yudhishthira said,--'Besides the sons of Dhritarashtra what other

dishonest gamblers are there ready for play? Tell us, O Vidura, who they

are and with whom we shall have to play, staking hundreds upon hundreds

of our possessions.'

"Vidura said,--'O monarch, Sakuni, the king of Gandhara, an adept at

dice, having great skill of hand and desperate in stakes, Vivingati, king

Chitrasena, Satyavrata, Purumitra and Jaya, these, O king, are there.'

"Yudhishthira said,--'It would seem then that some of the most desperate

and terrible gamblers always depending upon deceit are there. This whole

universe, however, is at the will of its Maker, under the control of

fate. It is not free. O learned one, I do not desire, at the command of

king Dhritarashtra to engage myself in gambling. The father always

wisheth to benefit his son. Thou art our master, O Vidura. Tell me what

is proper for us. Unwilling as I am to gamble, I will not do so, if the

wicked Sakuni doth not summon me to it in the Sabha? If, however, he

challengeth me, I will never refuse. For that, as settled, is my eternal

vow."

Vaisampayana continued,--"King Yudhishthira the just having said this

unto Vidura, commanded that preparations for his journey might be made

without loss of time. And the next day, the king accompanied by his

relatives and attendants and taking with him also the women of the

household with Draupadi in their midst, set out for the capital of the

Kurus. 'Like some brilliant body falling before the eyes, Fate depriveth

us of reason, and man, tied as it were with a cord, submitteth to the

sway of Providence,' saying this, king Yudhishthira, that chastiser of

the foe, set out with Kshatta, without deliberating upon that summons

from Dhritarashtra. And that slayer of hostile heroes, the son of Pandu

and Pritha, riding upon the car that had been given him by the king of

Valhika, and attired also in royal robes, set out with his brothers. And

the king, blazing as it were with royal splendour, with Brahmanas walking

before him, set out from his city, summoned by Dhritarashtra and impelled

by what hath been ordained by Kala (Time). And arriving at Hastinapore he

went to the palace of Dhritarashtra. And going there, the son of Pandu

approached the king. And the exalted one then approached Bhishma and

Drona and Karna, and Kripa, and the son of Drona, and embraced and was

embraced by them all. And the mighty-armed one, endued with great

prowess, then approached Somadatta, and then Duryodhana and Salya, and

the son of Suvala, and those other kings also that had arrived there

before him. The king then went to the brave Dusshasana and then to all

his (other) brothers and then to Jayadratha and next to all the Kurus one

after another. And the mighty-armed one, then surrounded by all his

brothers, entered the apartment of the wise king Dhritarashtra. And then

Yudhishthira beheld the reverend Gandhari, ever obedient to her lord, and

surrounded by her daughters-in-law like Rohini by the stars. And saluting

Gandhari and blessed by her in return, the king then beheld his old

uncle, that illustrious monarch whose wisdom was his eye. King

Dhritarashtra then, O monarch, smelt his head as also the heads of those

four other princes of the Kuru race, viz., the sons of Pandu with

Bhimasena as their eldest. And, O king, beholding--the handsome Pandava

those tigers among men, all the Kurus became exceedingly glad. And

commanded by the king, the Pandavas then retired to the chambers allotted

to them and which were all furnished with jewels and gems. And when they

had retired into the chambers, the women of Dhritarashtra's household

with Dussala taking the lead visited them. And the daughters-in-law of

Dhritarashtra beholding the blazing and splendid beauty and prosperity of

Yajnaseni, became cheerless and filled with jealousy. And those tigers

among men, having conversed with the ladies went through their daily

physical exercises and then performed the religious rites of the day. And

having finished their daily devotions, they decked their persons with

sandal paste of the most fragrant kind. And desiring to secure good luck

and prosperity they caused (by gifts) the Brahmanas to utter

benedictions. And then eating food that was of the best taste they

retired to their chambers for the night. And those bulls among the Kurus

then were put to sleep with music by handsome females. And obtaining from

them what came in due succession, those subjugators of hostile towns

passed with cheerful hearts that delightful night in pleasure and sport.

And waked by the bards with sweet music, they rose from their beds, and

having passed the night thus in happiness, they rose at dawn and having

gone through the usual rites, they entered into the assembly house and

were saluted by those that were ready there for gambling."

SECTION LVIII

Vaisampayana said,--"The sons of Pritha with Yudhishthira at their head,

having entered that assembly house, approached all the kings that were

present there. And worshipping all those that deserved to be worshipped,

and saluting others as each deserved according to age, they seated

themselves on seats that were clean and furnished with costly carpets.

After they had taken their seats, as also all the kings, Sakuni the son

of Suvala addressed Yudhishthira and said, 'O king, the assembly is full.

All had been waiting for thee. Let, therefore, the dice be cast and the

rules of play be fixed, O Yudhishthira.'

'Yudhishthira replied, 'Deceitful gambling is sinful. There is no

Kshatriya prowess in it. There is certainly no morality in it. Why, then,

O king, dost thou praise gambling so? The wise applaud not the pride that

gamesters feel in deceitful play. O Sakuni, vanquish us, not like a

wretch, by deceitful means.'

Sakuni said,--'That high-souled player who knoweth the secrets of winning

and losing, who is skilled in baffling the deceitful arts of his

confrere, who is united in all the diverse operations of which gambling

consisteth, truly knoweth the play, and he suffereth all in course of it.

O son of Pritha, it is the staking at dice, which may be lost or won that

may injure us. And it is for that reason that gambling is regarded as a

fault. Let us, therefore, O king, begin the play. Fear not. Let the

stakes be fixed. Delay not!'

"Yudhishthira said,--'That best of Munis, Devala, the son of Asita, who

always instructeth us about all those acts that may lead to heaven, hell,

or the other regions, hath said, that it is sinful to play deceitfully

with a gamester. To obtain victory in battle without cunning or stratagem

is the best sport. Gambling, however, as a sport, is not so. Those that

are respectable never use the language of the Mlechchas, nor do they

adopt deceitfulness in their behaviour. War carried on without

crookedness and cunning, this is the act of men that are honest. Do not,

O Sakuni, playing desperately, win of us that wealth with which according

to our abilities, we strive to learn how to benefit the Brahmanas. Even

enemies should not be vanquished by desperate stakes in deceitful play. I

do not desire either happiness or wealth by means of cunning. The conduct

of one that is a gamester, even if it be without deceitfulness, should

not be applauded.'

"Sakuni said,--'O Yudhishthira, it is from a desire of winning, which is

not a very honest motive, that one high-born person approacheth another

(in a contest of race superiority). So also it is from a desire of

defeating, which is not a very honest motive, that one learned person

approacheth another (in a contest of learning). Such motives, however,

are scarcely regarded as really dishonest. So also, O Yudhishthira, a

person skilled at dice approacheth one that is not so skilled from a

desire of vanquishing him. One also who is conversant with the truths of

science approacheth another that is not from desire of victory, which is

scarcely an honest motive. But (as I have already said) such a motive is

not really dishonest. And, O Yudhishthira, so also one that is skilled in

weapons approacheth one that is not so skilled; the strong approacheth

the weak. This is the practice in every contest. The motive is victory, O

Yudhishthira. If, therefore, thou, in approaching me, regardest me to be

actuated by motives that are dishonest, if thou art under any fear,

desist then from play.'

"Yudhishthira said,--'Summoned, I do not withdraw. This is my established

vow. And, O king, Fate is all powerful. We all are under the control of

Destiny. With whom in this assembly am I to play? Who is there that can

stake equally with me? Let the play begin.'

"Duryodhana said,--'O monarch, I shall supply jewels and gems and every

kind of wealth. And it is for me that this Sakuni, my uncle, will play.'

"Yudhishthira said,--'Gambling for one's sake by the agency of another

seemeth to me to be contrary to rule. Thou also, O learned one, will

admit this. If, however, thou art still bent on it, let the play begin.'"

SECTION LIX

Vaisampayana said,--"When the play commenced, all those kings with

Dhritarashtra at their head took their seats in that assembly. And, O

Bharata, Bhishma and Drona and Kripa and the high-souled Vidura with

cheerless hearts sat behind. And those kings with leonine necks and

endued with great energy took their seats separately and in pairs upon

many elevated seats of beautiful make and colour. And, O king, that

mansion looked resplendent with those assembled kings like heaven itself

with a conclave of the celestials of great good fortune. And they were

all conversant with the Vedas and brave and of resplendent countenances.

And, O great king, the friendly match at dice then commenced.

Yudhishthira said,--"O king, this excellent wealth of pearls of great

value, procured from the ocean by churning it (of old), so beautiful and

decked with pure gold, this, O king, is my stake. What is thy counter

stake, O great king,--the wealth with which thou wishest to play with me?"

"Duryodhana said,--'I have many jewels and much wealth. But I am not vain

of them. Win thou this stake.'

Vaisampayana continued,--"Then Sakuni, well-skilled at dice, took up the

dice and (casting them) said unto Yudhishthira, 'Lo, I have won!'"

SECTION LX

Yudhishthira said,--"Thou hast won this stake of me by unfair means. But

be not so proud, O Sakuni. Let us play staking thousands upon thousands.

I have many beautiful jars each full of a thousand Nishkas in my

treasury, inexhaustible gold, and much silver and other minerals. This, O

king, is the wealth with which I will stake with thee!'"

Vaisampayana continued,--"Thus addressed, Sakuni said unto the chief of

the perpetuators of the Kuru race, the eldest of the sons of Pandu, king

Yudhishthira, of glory incapable of sustaining any diminution. 'Lo, I

have won!'"

Yudhishthira said,--'This my sacred and victorious and royal car which

gladdeneth the heart and hath carried us hither, which is equal unto a

thousand cars, which is of symmetrical proportions and covered with

tiger-skin, and furnished with excellent wheels and flag-staffs which is

handsome, and decked with strings of little bells, whose clatter is even

like the roar of the clouds or of the ocean, and which is drawn by eight

noble steeds known all over the kingdom and which are white as the

moon-beam and from whose hoofs no terrestrial creature can escape--this,

O king, is my wealth with which I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni ready with the

dice, and adopting unfair means, said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have a hundred thousand serving-girls, all young,

and decked with golden bracelets on their wrists and upper arms, and with

nishkas round their necks and other ornaments, adorned with costly

garlands and attired in rich robes, daubed with the sandal paste, wearing

jewels and gold, and well-skilled in the four and sixty elegant arts,

especially versed in dancing and singing, and who wait upon and serve at

my command the celestials, the Snataka Brahmanas, and kings. With this

wealth, O king, I will stake with thee!'"

Vaisampayana continued,--'Hearing these words, Sakuni ready with the

dice, adopting unfair means, said unto Yudhishthira. 'Lo, I have won!'

Yudhishthira said,--"I have thousands of serving-men, skilled in waiting

upon guests, always attired in silken robes, endued with wisdom and

intelligence, their senses under control though young, and decked with

ear-rings, and who serve all guests night and day with plates and dishes

in hand. With this wealth, O king, I will stake with thee!'"

Vaisampayana continued,--"Hearing these words, Sakuni, ready with the

dice, adopting unfair means said unto Yudhishthira, 'Lo, I have won!'

"Yudhishthira said,--'I have, O son of Suvala, one thousand musty

elephants with golden girdles, decked with ornaments, with the mark of

the lotus on their temples and necks and other parts, adorned with golden

garlands, with fine white tusks long and thick as plough-shafts, worthy

of carrying kings on their backs, capable of bearing every kind of noise

on the field of battle, with huge bodies, capable of battering down the

walls of hostile towns, of the colour of new-formed clouds, and each

possessing eight she-elephants. With this wealth, O king, I will stake

with thee.'"

Vaisampayana continued,--"Unto Yudhishthira who had said so, Sakuni, the

son of Suvala, laughingly said, 'Lo, I have won it!'

Yudhishthira said,--'I have as many cars as elephants, all furnished with

golden poles and flag-staffs and well-trained horses and warriors that

fight wonderfully and each of whom receiveth a thousand coins as his

monthly pay whether he fighteth or not. With this wealth, O king, I will

stake with thee!'"

Vaisampayana continued,--"When these words had been spoken, the wretch

Sakuni, pledged to enmity, said unto Yudhishthira, 'Lo, I have won it.'

Yudhishthira said.--'The steeds of the Tittiri, Kalmasha, and Gandharva

breeds, decked with ornaments, which Chitraratha having been vanquished

in battle and subdued cheerfully gave unto Arjuna, the wielder of the

Gandiva. With this wealth, O king, I will stake with thee."

Vaisampayana continued, "Hearing this, Sakuni, ready at dice, adopting

unfair means, said unto Yudhishthira: 'Lo, I have won!'

Yudhishthira said,--'I have ten thousand cars and vehicles unto which are

yoked draught animals of the foremost breed. And I have also sixty

thousand warriors picked from each order by thousands, who are all brave

and endued with prowess like heroes, who drink milk and eat good rice,

and all of whom have broad chests. With this wealth, O king, I will stake

with thee.'

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting

unfair means said unto Yudhishthira, 'Lo, I have won!'

Yudhishthira said,--'I have four hundred Nidis (jewels of great value)

encased in sheets of copper and iron. Each one of them is equal to five

draunikas of the costliest and purest leaf gold of the Jatarupa kind.

With this wealth, O king, I will stake with thee.'"

Vaisampayana continued,--"Hearing this, Sakuni ready at dice, adopting

foul means, said unto Yudhishthira, 'Lo, I have won it!'"

SECTION LXI

Vaisampayana said,--"During the course of this gambling, certain to bring

about utter ruin (on Yudhishthira), Vidura, that dispeller of all doubts,

(addressing Dhritarashtra) said, 'O great king, O thou of the Bharata

race, attend to what I say, although my words may not be agreeable to

thee, like medicine to one that is ill and about to breathe his last.

When this Duryodhana of sinful mind had, immediately after his birth,

cried discordantly like a jackal, it was well known that he had been

ordained to bring about the destruction of the Bharata race. Know, O

king, that he will be the cause of death of ye all. A jackal is living in

thy house, O king, in the form of Duryodhana. Thou knowest it not in

consequence of thy folly. Listen now to the words of the Poet (Sukra)

which I will quote. They that collect honey (in mountains), having

received what they seek, do not notice that they are about to fall.

Ascending dangerous heights, abstracted in the pursuit of what they seek,

they fall down and meet with destruction. This Duryodhana also, maddened

with the play at dice, like the collector of honey, abstracted in what he

seeketh, marketh not the consequences. Making enemies of these great

warriors, he beholdeth not the fall that is before him. It is known to

thee, O thou of great wisdom, that amongst the Bhojas, they abandoned,

for the good of the citizens a son that was unworthy of their race. The

Andhakas, the Yadavas, and the Bhojas uniting together, abandoned Kansa.

And afterwards, when at the command of the whole tribe, the same Kansa

had been slain by Krishna that slayer of foes, all the men of the tribe

became exceedingly happy for a hundred years. So at thy command, let

Arjuna slay this Suyodhana. And in consequence of the slaying of this

wretch, let the Kurus be glad and pass their days in happiness. In

exchange of a crow, O great king, buy these peacocks--the Pandavas; and

in exchange of a jackal, buy these tigers. For the sake of a family a

member may be sacrificed; for the sake of a village a family may be

sacrificed, for the sake of a province a village may be sacrificed and

for the sake of one's own soul the whole earth may be sacrificed. Even

this was what the omniscient Kavya himself, acquainted with the thoughts

of every creature, and a source of terror unto all foes, said unto the

great Asuras to induce them to abandon Jambha at the moment of his birth.

It is said that a certain king, having caused a number of wild birds that

vomited gold to take up their quarters in his own house, afterwards

killed them from temptation. O slayer of foes, blinded by temptation and

the desire of enjoyment, for the sake of gold, the king destroyed at the

same time both his present and future gains. Therefore, O king, prosecute

not the Pandavas from desire of profit, even like the king in story. For

then, blinded by folly thou wilt have to repent afterwards, even like the

person that killed the birds. Like a flower-seller that plucketh (many

flowers) in the garden from trees that he cherisheth with affection from

day to day, continue, O Bharata, to pluck flowers day by day from the

Pandavas. Do not scorch them to their roots like a fire-producing breeze

that reduceth everything to black charcoal. Go not, O king, unto the

region of Yama, with thy sons and troops, for who is there that is

capable of fighting with the sons of Pritha, together? Not to speak of

others, is the chief of the celestials at the head of the celestials

themselves, capable of doing so?"

SECTION LXII

"Vidura said,--"Gambling is the root of dissensions. It bringeth about

disunion. Its consequences are frightful. Yet having recourse to this,

Dhritarashtra's son Duryodhana createth for himself fierce enmity. The

descendants of Pratipa and Santanu, with their fierce troops and their

allies the Vahlikas, will, for the sins of Duryodhana meet with

destruction. Duryodhana, in consequence of this intoxication, forcibly

driveth away luck and prosperity from his kingdom, even like an infuriate

bull breaking his own horns himself. That brave and learned person who

disregarding his own foresight, followeth, O king, (the bent of) another

man's heart, sinketh in terrible affliction even like one that goeth into

the sea in a boat guided by a child. Duryodhana is gambling with the son

of Pandu, and thou art in raptures that he is winning. And it is such

success that begeteth war, which endeth in the destruction of men. This

fascination (of gambling) that thou has well-devised only leadeth to dire

results. Thus hast thou simply brought on by these counsels great

affliction to thy heart. And this thy quarrel with Yudhishthira, who is

so closely related to thee, even if thou hadst not foreseen it, is still

approved by thee. Listen, ye sons of Santanu, ye descendants of Pratipa,

who are now in this assembly of the Kauravas, to these words of wisdom.

Enter ye not into the terrible fire that hath blazed forth following the

wretch. When Ajatasatru, the son of Pandu, intoxicated with dice, giveth

way to his wrath, and Vrikodara and Arjuna and the twins (do the same),

who, in that hour of confusion, will prove your refuge? O great king,

thou art thyself a mine of wealth. Thou canst earn (by other means) as

much wealth as thou seekest to earn by gambling. What dost thou gain by

winning from the Pandavas their vast wealth? Win the Pandavas themselves,

who will be to thee more than all the wealth they have. We all know the

skill of Suvala in play. This hill-king knoweth many nefarious methods in

gambling. Let Sakuni return whence he came. War not, O Bharata, with the

sons of Pandu!'

SECTION LXIII

Duryodhana said,--'O Kshatta, thou art always boasting of the fame of our

enemies, deprecating the sons of Dhritarashtra. We know, O Vidura, of

whom thou art really fond. Thou always disregardest us as children, That

man standeth confest, who wisheth for success unto those that are near to

him and defeat unto those that are not his favourites. His praise and

blame are applied accordingly. Thy tongue and mind betray thy heart. But

the hostility thou showeth in speech is even greater than what is in thy

heart. Thou hast been cherished by us like a serpent on our lap. Like a

cat thou wishest evil unto him that cherisheth thee. The wise have said

that there is no sin graver than that of injuring one's master. How is

it, O Kshatta, that thou dost not fear this sin? Having vanquished our

enemies we have obtained great advantages. Use not harsh words in respect

of us. Thou art always willing to make peace with the foes. And it is for

this reason that thou hatest us always. A man becometh a foe by speaking

words that are unpardonable. Then again in praising the enemy, the

secrets of one's own party should not be divulged. (Thou however,

transgressest this rule). Therefore, O thou parasite, why dost thou

obstruct us so? Thou sayest whatever thou wishest. Insult us not. We know

thy mind. Go and learn sitting at the feet of the old. Keen up the

reputation that thou hast won. Meddle not with the affairs of other men.

Do not imagine that thou art our chief. Tell us not harsh words always, O

Vidura. We do not ask thee what is for our good. Cease, irritate not

those that have already borne too much at thy hands. There is only one

Controller, no second. He controlleth even the child that is in the

mother's womb. I am controlled by Him. Like water that always floweth in

a downward course, I am acting precisely in the way in which He is

directing me. He that breaketh his head against a stone-wall, and he that

feedeth a serpent, are guided in those acts of theirs by their own

intellect. (Therefore, in this matter I am guided by my own

intelligence). He becometh a foe who seeketh to control others by force.

When advice, however, is offered in a friendly spirit, the learned bear

with it. He again that hath set fire to such a highly inflammable object

as camphor, beholdeth not its ashes. If he runneth immediately to

extinguish it. One should not give shelter to another who is the friend

of his foes, or to another who is ever jealous of his protector or to

another who is evil-minded. Therefore, O Vidura, go whither-so-ever thou

pleasest. A wife that is unchaste, however well-treated, forsaketh her

husband yet.'

"Vidura addressing Dhritarashtra, said, 'O monarch, tell us (impartially)

like a witness what thou thinkest of the conduct of those who abandon

their serving-men thus for giving instruction to them. The hearts of

kings are, indeed, very fickle. Granting protection at first, they strike

with clubs at last. O prince (Duryodhana), thou regardest thyself as

mature in intellect, and, O thou of bad heart, thou regardest me as a

child. But consider that he is a child who having first accepted one for

a friend, subsequently findeth fault with him. An evil-hearted man can

never be brought to the path of rectitude, like an unchaste wife in the

house of a well-born person. Assuredly, instruction is not agreeable to

this bull of the Bharata race like a husband of sixty years to a damsel

that is young. After this, O king, if thou wishest to hear words that are

agreeable to thee, in respect of all acts good or bad, ask thou women and

idiots and cripples or persons of that description. A sinful man speaking

words that are agreeable may be had in this world. But a speaker of words

that are disagreeable though sound as regimen, or a hearer of the same,

is very rare. He indeed, is a king's true ally who disregarding what is

agreeable or disagreeable to his master beareth himself virtuously and

uttereth what may be disagreeable but necessary as regimen. O great king,

drink thou that which the honest drink and the dishonest shun, even

humility, which is like a medicine that is bitter, pungent, burning,

unintoxicating, disagreeable, and revolting. And drinking it, O king,

regain thou thy sobriety. I always wish Dhritarashtra and his sons

affluence and fame. Happen what may unto thee, here I bow to thee (and

take my leave). Let the Brahmanas wish me well. O son of Kuru, this is

the lesson I carefully inculcate, that the wise should never enrage such

as adders as have venom in their very glances!"

SECTION LXIV

"Sakuni said,--'Thou hast, O Yudhishthira, lost much wealth of the

Pandavas. If thou hast still anything that thou hast not yet lost to us,

O son of Kunti, tell us what it is!"

"Yudhishthira said,--O son of Suvala, I know that I have untold wealth.

But why is it, O Sakuni, that thou askest me of my wealth? Let tens of

thousands and millions and millions and tens of millions and hundreds of

millions and tens of billions and hundreds of billions and trillions and

tens of trillions and hundreds of trillions and tens of quadrillions and

hundreds of quadrillions and even more wealth be staked by thee. I have

as much. With that wealth, O king, I will play with thee."

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting

unfair means, said unto Yudhishthira, 'Lo, I have won!'

'Yudhishthira said,--'I have, O son of Suvala, immeasurable kine and

horses and milch cows with calves and goats and sheep in the country

extending from the Parnasa to the eastern bank of the Sindu. With this

wealth, O king, I will play with thee.

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting

unfair means, said unto Yudhishthira, 'Lo, I have won!'

Yudhishthira said,--'I have my city, the country, land, the wealth of all

dwelling therein except of the Brahmanas, and all those persons

themselves except Brahmanas still remaining to me. With this wealth, O

king, I will play with thee.'

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting

foul means, said unto Yudhishthira, 'Lo! I have won.'

"Yudhishthira said,--These princes here, O king, who look resplendent in

their ornaments and their ear-rings and Nishkas and all the royal

ornaments on their persons are now my wealth. With this wealth, O king, I

play with thee.

Vaisampayana said,--"Hearing this, Sakuni, ready with his dice, adopting

foul means, said unto Yudhishthira, 'Lo! I have won them.'

"Yudhishthira said,--'This Nakula here, of mighty arms and leonine neck,

of red eyes and endued with youth, is now my one stake. Know that he is

my wealth.'

Sakuni said,--'O king Yudhishthira, prince Nakula is dear to thee. He is

already under our subjection. With whom (as stake) wilt thou now play?"

Vaisampayana said,--"Saying this, Sakuni cast those dice, and said unto

Yudhishthira, 'Lo! He hath been won by us.'

Yudhishthira said,--"This Sahadeva administereth justice. He hath also

acquired a reputation for learning in this world. However undeserving he

may be to be staked in play, with him as stake I will play, with such a

dear object as it, indeed, he were not so!"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting

foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'O king, the sons of Madri, dear unto thee, have both

been won by me. It would seem, however, that Bhimasena and Dhananjaya are

regarded very much by thee.'

"Yudhishthira said,--'Wretch! thou actest sinfully in thus seeking to

create disunion amongst us who are all of one heart, disregarding

morality.'

"Sakuni said,--'One that is intoxicated falleth into a pit (hell) and

stayeth there deprived of the power of motion. Thou art, O king, senior

to us in age, and possessed of the highest accomplishments. O bull of the

Bharata race, I (beg my pardon and) bow to thee. Thou knowest, O

Yudhishthira, that gamesters, while excited with play, utter such ravings

that they never indulge in the like of them in their waking moments nor

even in dream.'

"Yudhishthira said,--He that taketh us like a boat to the other shore of

the sea of battle, he that is ever victorious over foes, the prince who

is endued with great activity, he who is the one hero in this world, (is

here). With that Falguna as stake, however, undeserving of being made so,

I will now play with thee.'"

Vaisampayana said,--"Hearing this, Sakuni, ready with the dice, adopting

foul means, said unto Yudhishthira, 'Lo! I have won.'

"Sakuni continued,--'This foremost of all wielders of the bow, this son

of Pandu capable of using both his hands with equal activity hath now

been won by me. O play now with the wealth that is still left unto thee,

even with Bhima thy dear brother, as thy stake, O son of Pandu.

"Yudhishthira said,--'O king, however, undeserving he may be of being

made a stake, I will now play with thee by staking Bhimasena, that prince

who is our leader, who is the foremost in fight,--even like the wielder

of the thunder-bolt--the one enemy of the Danavas,--the high-souled one

with leonine neck and arched eye-brows and eyes looking askance, who is

incapable of putting up with an insult, who hath no equal in might in the

world, who is the foremost of all wielders of the mace, and who grindeth

all foes,'"

"Vaisampayana said,--"Hearing this, Sakuni, ready with the dice adopting

foul means, said unto Yudhishthira. 'Lo! I have won.'

Sakuni continued,--Thou hast, O son of Kunti, lost much wealth, horses

and elephants and thy brothers as well. Say, if thou hast anything which

thou hast not lost.'

Yudhishthira, said--'I alone, the eldest of all my brothers and dear unto

them, am still unwon. Won by thee, I will do what he that is won will

have to do.'"

Vaisampayana said,--"Hearing this Sakuni, ready with the dice, adopting

foul means, said unto Yudhishthira, 'Lo! I have won.'

'Sakuni continued,--'Thou hast permitted thyself to be won. This is very

sinful. There is wealth still left to thee, O king. Therefore, thy having

lost thyself is certainly sinful.'"

Vaisampayana continued,--"Having said this, Sakuni, well-skilled at dice,

spoke unto all the brave kings present there of his having won, one after

another, all the Pandavas. The son of Suvala then, addressing

Yudhishthira said,--'O king, there is still one stake dear to thee that

is still unwon. Stake thou Krishna, the princess of Panchala. By her, win

thyself back.'

"Yudhishthira said,--'With Draupadi as stake, who is neither short nor

tall, neither spare nor corpulent, and who is possessed of blue curly

locks, I will now play with thee. Possessed of eyes like the leaves of

the autumn lotus, and fragrant also as the autumn lotus, equal in beauty

unto her (Lakshmi) who delighteth in autumn lotuses, and unto Sree

herself in symmetry and every grace she is such a woman as a man may

desire for wife in respect of softness of heart, and wealth of beauty and

of virtues. Possessed of every accomplishment and compassionate and

sweet-speeched, she is such a woman as a man may desire for wife in

respect of her fitness for the acquisition of virtue and pleasure and

wealth. Retiring to bed last and waking up first, she looketh after all

down to the cowherds and the shepherds. Her face too, when covered with

sweat, looketh as the lotus or the jasmine. Of slender waist like that of

the wasp, of long flowing locks, of red lips, and body without down, is

the princess of Panchala. O king, making the slender-waisted Draupadi,

who is even such as my stake, I will play with thee, O son of Suvala.'"

Vaisampayana continued,--'When the intelligent king Yudhishthira the just

has spoken thus,--'Fie!' 'Fie!' were the words that were uttered by all

the aged persons that were in the assembly. And the whole conclave was

agitated, and the kings who were present there all gave way to grief. And

Bhishma and Drona and Kripa were covered with perspiration. And Vidura

holding his head between his hands sat like one that had lost his reason.

He sat with face downwards giving way to his reflections and sighing like

a snake. But Dhritarashtra glad, at heart, asked repeatedly, 'Hath the

stake been won?' 'Hath the stake been won?' and could not conceal his

emotions. Karna with Dussassana and others laughed aloud, while tears

began to flow from the eyes of all other present in the assembly. And the

son of Suvala, proud of success and flurried with excitement and

repeating. Thou hast one stake, dear to thee, etc. said,--'Lo! I have

won' and took up the dice that had been cast."

SECTION LXV

Duryodhana said,--'Come, Kshatta, bring hither Draupadi the dear and

loved wife of the Pandavas. Let her sweep the chambers, force her

thereto, and let the unfortunate one stay where our serving-women are.'

"Vidura said,--'Dost thou not know, O wretch, that by uttering such harsh

words thou art tying thyself with cords? Dost thou not understand that

thou art hanging on the edge of a precipice? Dost thou not know that

being a deer thou provokest so many tigers to rage? Snakes of deadly

venom, provoked to ire, are on thy head! Wretch, do not further provoke

them lest thou goest to the region of Yama. In my judgement, slavery does

not attach to Krishna, in as much as she was staked by the King after he

had lost himself and ceased to be his own master. Like the bamboo that

beareth fruit only when it is about to die, the son of Dhritarashtra

winneth this treasure at play. Intoxicated, he perceiveth nor in these

his last moments that dice bring about enmity and frightful terrors. No

man should utter harsh speeches and pierce the hearts of the others. No

man should subjugate his enemies by dice and such other foul means. No

one should utter such words as are disapproved by the Vedas and lead to

hell and annoy others. Some one uttereth from his lips words that are

harsh. Stung by them another burneth day and night. These words pierce

the very heart of another. The learned, therefore, should never utter

them, pointing them at others. A goat had once swallowed a hook, and when

it was pierced with it, the hunter placing the head of the animal on the

ground tore its throat frightfully in drawing it out. Therefore, O

Duryodhana, swallow not the wealth of the Pandavas. Make them not thy

enemies. The sons of Pritha never use words such as these. It is only low

men that are like dogs who use harsh words towards all classes of people,

viz., those that have retired to the woods, those leading domestic lives,

those employed in ascetic devotions and those that are of great learning.

Alas! the son of Dhritarashtra knoweth not that dishonesty is one of the

frightful doors of hell. Alas! many of the Kurus with Dussasana amongst

them have followed him in the path of dishonesty in the matter of this

play at dice. Even gourds may sink and stones may float, and boats also

may always sink in water, still this foolish king, the son of

Dhritarashtra, listeneth not to my words that are even as regimen unto

him. Without doubt, he will be the cause of the destruction of the Kurus.

When the words of wisdom spoken by friends and which are even as fit

regimen are not listened to, but on the other hand temptation is on the

increase, a frightful and universal destruction is sure to overtake all

the Kurus."

SECTION LXVI

Vaisampayana said,--"Intoxicated with pride, the son of Dhritarashtra

spake,--'Fie on Kshatta! and casting his eyes upon the Pratikamin in

attendance, commanded him, in the midst of all those reverend seniors,

saying,--'Go Pratikamin, and bring thou Draupadi hither. Thou hast no

fear from the sons of Pandu. It is Vidura alone that raveth in fear.

Besides, he never wisheth our prosperity!'"

Vaisampayana continued,--"Thus commanded, the Pratikamin, who was of the

Suta caste, hearing the words of the king, proceeded with haste, and

entering the abode of the Pandavas, like a dog in a lion's den,

approached the queen of the sons of Pandu. And he said,--'Yudhishthira

having been intoxicated with dice, Duryodhana, O Draupadi, hath won thee.

Come now, therefore, to the abode of Dhritarashtra. I will take thee, O

Yajnaseni, and put thee in some menial work.'

Draupadi said,--'Why, O Pratikamin, dost thou say so? What prince is

there who playeth staking his wife? The king was certainly intoxicated

with dice. Else, could he not find any other object to stake?'

"The Pratikamin said,--'When he had nothing else to stake, it was then

that Ajatasatru, the son of Pandu, staked thee. The king had first staked

his brothers, then himself, and then thee, O princess.'

"Draupadi said,--'O son of the Suta race, go, and ask that gambler

present in the assembly, whom he hath lost first, himself, or me.

Ascertaining this, come hither, and then take me with thee, O son of the

Suta race.'

Vaisampayana continued,--"The messenger coming back to the assembly told

all present the words of Draupadi. And he spoke unto Yudhishthira sitting

in the midst of the kings, these words,--Draupadi hath asked thee, Whose

lord wert thou at the time thou lost me in play? Didst thou lose thyself

first or me? Yudhishthira, however sat there like one demented and

deprived of reason and gave no answer good or ill to the Suta.

"Duryodhana then said,--'Let the princess of Panchala come hither and put

her question. Let every one hear in this assembly the words that pass

between her and Yudhishthira.'

Vaisampayana continued,--"The messenger, obedient to the command of

Duryodhana, going once again to the palace, himself much distressed, said

unto Draupadi,--'O princess, they that are in the assembly are summoning

thee. It seemeth that the end of the Kauravas is at hand. When

Duryodhana, O princess, is for taking thee before the assembly, this

weak-brained king will no longer be able to protect his prosperity.'

"Draupadi said,--'The great ordainer of the world hath, indeed, ordained

so. Happiness and misery pay their court to both the wise and unwise.

Morality, however, it hath been said, is the one highest object in the

world. If cherished, that will certainly dispense blessings to us. Let

not that morality now abandon the Kauravas. Going back to those that are

present in that assembly, repeat these my words consonant with morality.

I am ready to do what those elderly and virtuous persons conversant with

morality will definitely tell me.

Vaisampayana continued,--"The Suta, hearing these words of Yajnaseni,

came back to the assembly and repeated the words of Draupadi. But all sat

with faces downwards, uttering not a word, knowing the eagerness and

resolution of Dhritarashtra's son.

"Yudhishthira, however, O bull of the Bharata race, hearing of

Duryodhana's intentions, sent a trusted messenger unto Draupadi,

directing that although she was attired in one piece of cloth with her

navel itself exposed, in consequence of her season having come, she

should come before her father-in-law weeping bitterly. And that

intelligent messenger, O king, having gone to Draupadi's abode with

speed, informed her of the intentions of Yudhishthira. The illustrious

Pandavas, meanwhile, distressed and sorrowful, and bound by promise,

could not settle what they should do. And casting his eyes upon them,

king Duryodhana, glad at heart, addressed the Suta and said,--'O

Pratikamin, bring her hither. Let the Kauravas answer her question before

her face. The Suta, then, obedient to his commands, but terrified at the

(possible) wrath of the daughter of Drupada, disregarding his reputation

for intelligence, once again said to those that were in the

assembly,--what shall I say unto Krishna?'

"Duryodhana, hearing this, said,--'O Dussasana, this son of my Suta, of

little intelligence, feareth Vrikodara. Therefore, go thou thyself and

forcibly bring hither the daughter of Yajnasena, Our enemies at present

are dependent on our will. What can they do thee?' Hearing the command of

his brother, prince Dussasana rose with blood-red eyes, and entering the

abode of those great warriors, spake these words unto the princess,

'Come, come, O Krishna, princess of Panchala, thou hast been won by us.

And O thou of eyes large as lotus leaves, come now and accept the Kurus

for thy lords. Thou hast been won virtuously, come to the assembly.' At

these words, Draupadi, rising up in great affliction, rubbed her pale

face with her hands, and distressed she ran to the place where the ladies

of Dhritarashtra's household were. At this, Dussasana roaring in anger,

ran after her and seized the queen by her locks, so long and blue and

wavy. Alas! those locks that had been sprinkled with water sanctified

with mantras in the great Rajasuya sacrifice, were now forcibly seized by

the son of Dhritarashtra disregarding the prowess of the Pandavas. And

Dussasana dragging Krishna of long long locks unto the presence of the

assembly--as if she were helpless though having powerful protectors--and

pulling at her, made her tremble like the banana plant in a storm. And

dragged by him, with body bent, she faintly cried--'Wretch! it ill

behoveth thee to take me before the assembly. My season hath come, and I

am now clad in one piece of attire. But Dussasana dragging Draupadi

forcibly by her black locks while she was praying piteously unto Krishna

and Vishnu who were Narayana and Nara (on earth), said unto her--'Whether

thy season hath come or not, whether thou art attired in one piece of

cloth or entirely naked, when thou hast been won at dice and made our

slave, thou art to live amongst our serving-women as thou pleasest."

Vaisampayana continued,--"With hair dishevelled and half her attire

loosened, all the while dragged by Dussasana, the modest Krishna consumed

with anger, faintly said--"In this assembly are persons conversant with

all the branches of learning devoted to the performance of sacrifices and

other rites, and all equal unto Indra, persons some of whom are really my

superiors and others who deserve to be respected as such. I can not stay

before them in this state. O wretch! O thou of cruel deeds, drag me not

so. Uncover me not so. The princes (my lords) will not pardon thee, even

if thou hast the gods themselves with Indra as thy allies. The

illustrious son of Dharma is now bound by the obligations of morality.

Morality, however, is subtle. Those only that are possessed of great

clearness of vision can ascertain it. In speech even I am unwilling to

admit an atom of fault in my lord forgetting his virtues. Thou draggest

me who am in my season before these Kuru heroes. This is truly an

unworthy act. But no one here rebuketh thee. Assuredly, all these are of

the same mind with thee. O fie! Truly hath the virtue of the Bharata

gone! Truly also hath the usage of those acquainted with the Kshatriya

practice disappeared! Else these Kurus in this assembly would never have

looked silently on this act that transgresseth the limits of their

practices. Oh! both Drona and Bhishma have lost their energy, and so also

hath the high-souled Kshatta, and so also this king. Else, why do these

foremost of the Kuru elders look silently on this great crime?"

Vaisampayana continued,--"Thus did Krishna of slender waist cry in

distress in that assembly. And casting a glance upon her enraged

lords--the Pandavas--who were filled with terrible wrath, she inflamed

them further with that glance of hers. And they were not so distressed at

having been robbed of their kingdom, of their wealth, of their costliest

gems, as with that glance of Krishna moved by modesty and anger. And

Dussasana, beholding Krishna looking at her helpless lords, dragging her

still more forcibly, and addressed her, 'Slave, Slave' and laughed aloud.

And at those words Karna became very glad and approved of them by

laughing aloud. And Sakuni, the son of Suvala, the Gandhara king,

similarly applauded Dussasana. And amongst all those that were in the

assembly except these three and Duryodhana, every one was filled with

sorrow at beholding Krishna thus dragged in sight of that assembly. And

beholding it all, Bhishma said, 'O blessed one, morality is subtle. I

therefore am unable to duly decide this point that thou hast put,

beholding that on the one hand one that hath no wealth cannot stake the

wealth belonging to others, while on the other hand wives are always

under the orders and at the disposal of their lords. Yudhishthira can

abandon the whole world full of wealth, but he will never sacrifice

morality. The son of Pandu hath said--'I am won.' Therefore, I am unable

to decide this matter. Sakuni hath not his equal among men at dice-play.

The son of Kunti still voluntarily staked with him. The illustrious

Yudhishthira doth not himself regard that Sakuni hath played with him

deceitfully. Therefore, I can not decide this point."

"Draupadi said,--"The king was summoned to this assembly and though

possessing no skill at dice, he was made to play with skilful, wicked,

deceitful and desperate gamblers. How can he be said then to have staked

voluntarily? The chief of the Pandavas was deprived of his senses by

wretches of deceitful conduct and unholy instincts, acting together, and

then vanquished. He could not understand their tricks, but he hath now

done so. Here, in this assembly, there are Kurus who are the lords of

both their sons and their daughters-in-law! Let all of them, reflecting

well upon my words, duly decide the point that I have put.

Vaisampayana continued,--'Unto Krishna who was thus weeping and crying

piteously, looking at times upon her helpless lord, Dussasana spake many

disagreeable and harsh words. And beholding her who was then in her

season thus dragged, and her upper garments loosened, beholding her in

that condition which she little deserved, Vrikodara afflicted beyond

endurance, his eyes fixed upon Yudhishthira, gave way to wrath."

"Bhima said,--'O Yudhishthira, gamblers have in their houses many women

of loose character. They do not yet stake those women having kindness for

them even. Whatever wealth and other excellent articles the king of Kasi

gave, whatever, gems, animals, wealth, coats of mail and weapons that

other kings of the earth gave, our kingdom, thyself and ourselves, have

all been won by the foes. At all this my wrath was not excited for thou

art our lord. This, however, I regard as a highly improper act--this act

of staking Draupadi. This innocent girl deserveth not this treatment.

Having obtained the Pandavas as her lords, it is for thee alone that she

is being thus persecuted by the low, despicable, cruel, and mean-minded

Kauravas. It is for her sake, O king, that my anger falleth on thee. I

shall burn those hands of thine. Sahadeva, bring some fire."

'Arjuna hearing this, said,--'Thou hast never, O Bhimasena, before this

uttered such words as these. Assuredly thy high morality hath been

destroyed by these cruel foes. Thou shouldst not fulfil the wishes of the

enemy. Practise thou the highest morality. Whom doth it behave to

transgress his virtuous eldest brother? The king was summoned by the foe,

and remembering the usage of the Kshatriyas, he played at dice against

his will. That is certainly conducive to our great fame.

'Bhima said,--'If I had not known, O Dhananjaya, that the king had acted

according to Kshatriya usage, then I would have, taking his hands

together by sheer force, burnt them in a blazing fire."

Vaisampayana continued,--"Beholding the Pandavas thus distressed and the

princess of Panchala also thus afflicted, Vikarna the son of

Dhritarashtra said--'Ye kings, answer ye the question that hath been

asked by Yajnaseni. If we do not judge a matter referred to us, all of us

will assuredly have to go to hell without delay. How is that Bhishma and

Dhritarashtra, both of whom are the oldest of the Kurus, as also the

high-souled Vidura, do not say anything! The son of Bharadwaja who is the

preceptor of us, as also Kripa, is here. Why do not these best of

regenerate ones answer the question? Let also those other kings assembled

here from all directions answer according to their judgment this

question, leaving aside all motives of gain and anger. Ye kings, answer

ye the question that hath been asked by this blessed daughter of king

Drupada, and declare after reflection on which side each of ye is.' Thus

did Vikarna repeatedly appeal to those that were in that assembly. But

those kings answered him not one word, good or ill. And Vikarna having

repeatedly appealed to all the kings began to rub his hands and sigh like

a snake. And at last the prince said--'Ye kings of the earth, ye

Kauravas, whether ye answer this question or not, I will say what I

regard as just and proper. Ye foremost of men, it hath been said that

hunting, drinking, gambling, and too much enjoyment of women, are the

four vices of kings. The man, that is addicted to these, liveth forsaking

virtue. And people do not regard the acts done by a person who is thus

improperly engaged, as of any authority. This son of Pandu, while deeply

engaged in one of these vicious acts, urged thereto by deceitful

gamblers, made Draupadi a stake. The innocent Draupadi is, besides, the

common wife of all the sons of Pandu. And the king, having first lost

himself offered her as a stake. And Suvala himself desirous of a stake,

indeed prevailed upon the king to stake this Krishna. Reflecting upon all

these circumstances, I regard Draupadi as not won."

"Hearing these words, a loud uproar rose from among those present in that

assembly. And they all applauded Vikarna and censured the son of Suvala.

And at that sound, the son of Radha, deprived of his senses by anger,

waving his well-shaped arms, said these words,--'O Vikarna, many opposite

and inconsistent conditions are noticeable in this assembly. Like fire

produced from a faggot, consuming the faggot itself, this thy ire will

consume thee. These personages here, though urged by Krishna, have not

uttered a word. They all regard the daughter of Drupada to have been

properly won. Thou alone, O son of Dhritarashtra in consequence of thy

immature years, art bursting with wrath, for though but a boy thou

speakest in the assembly as if thou wert old. O younger brother of

Duryodhana, thou dost not know what morality truly is, for thou sayest

like a fool that this Krishna who hath been (justly) won as not won at

all. O son of Dhritarashtra, how dost thou regard Krishna as not won,

when the eldest of the Pandavas before this assembly staked all his

possessions? O bull of the Bharata race, Draupadi is included in all the

possessions (of Yudhishthira). Therefore, why regardest thou Krishna who

hath been justly won as not won? Draupadi had been mentioned (by Suvala)

and approved of as a stake by the Pandavas. For what reason then dost

thou yet regard her as not won? Or, if thou thinkest that bringing her

hither attired in a single piece of cloth, is an action of impropriety,

listen to certain excellent reasons I will give. O son of the Kuru race,

the gods have ordained only one husband for one woman. This Draupadi,

however, hath many husbands. Therefore, certain it is that she is an

unchaste woman. To bring her, therefore, into this assembly attired

though she be in one piece of cloth--even to uncover her is not at all an

act that may cause surprise. Whatever wealth the Pandavas had--she

herself and these Pandavas themselves,--have all been justly won by the

son of Suvala. O Dussasana, this Vikarna speaking words of (apparent)

wisdom is but a boy. Take off the robes of the Pandavas as also the

attire of Draupadi. Hearing these words the Pandavas, O Bharata, took of

their upper garments and throwing them down sat in that assembly. Then

Dussasana, O king, forcibly seizing Draupadi's attire before the eyes of

all, began to drag it off her person."

Vaisampayana continued,--"When the attire of Draupadi was being thus

dragged, the thought of Hari, (And she herself cried aloud, saying), 'O

Govinda, O thou who dwellest in Dwaraka, O Krishna, O thou who art fond

of cow-herdesses (of Vrindavana). O Kesava, seest thou not that the

Kauravas are humiliating me. O Lord, O husband of Lakshmi, O Lord of

Vraja (Vrindavana), O destroyer of all afflictions, O Janarddana, rescue

me who am sinking in the Kaurava Ocean. O Krishna, O Krishna, O thou

great yogin, thou soul of the universe, Thou creator of all things, O

Govinda, save me who am distressed,--who am losing my senses in the midst

of the Kurus.' Thus did that afflicted lady resplendent still in her

beauty, O king covering her face cried aloud, thinking of Krishna, of

Hari, of the lord of the three worlds. Hearing the words of Draupadi,

Krishna was deeply moved. And leaving his seat, the benevolent one from

compassion, arrived there on foot. And while Yajnaseni was crying aloud

to Krishna, also called Vishnu and Hari and Nara for protection, the

illustrious Dharma, remaining unseen, covered her with excellent clothes

of many hues. And, O monarch as the attire of Draupadi was being dragged,

after one was taken off, another of the same kind, appeared covering her.

And thus did it continue till many clothes were seen. And, O exalted on,

owing to the protection of Dharma, hundreds upon hundreds of robes of

many hues came off Draupadi's person. And there arose then a deep uproar

of many many voices. And the kings present in that assembly beholding

that most extraordinary of all sights in the world, began to applaud

Draupadi and censure the son of Dhritarashtra. And Bhima then, squeezing

his hands, with lips quivering in rage, swore in the midst of all those

kings a terrible oath in a loud voice.

"And Bhima said,--Hear these words of mine, ye Kshatriyas of the world.

Words such as these were never before uttered by other men, nor will

anybody in the future ever utter them. Ye lords of earth, if having

spoken these words I do not accomplish them hereafter, let me not obtain

the region of my deceased ancestors. Tearing open in battle, by sheer

force, the breast of this wretch, this wicked-minded scoundrel of the

Bharata race, if I do not drink his life-blood, let me not obtain the

region of my ancestors."

Vaisampayana continued,--"Hearing these terrible words of Bhima that made

the down of the auditors to stand on end, everybody present there

applauded him and censured the son of Dhritarashtra. And when a mass of

clothes had been gathered in that assembly, all dragged from the person

of Draupadi, Dussasana, tired and ashamed, sat down. And beholding the

sons of Kunti in that state, the persons--those gods among men--that were

in that assembly all uttered the word 'Fie!'(on the son of

Dhritarashtra). And the united voices of all became so loud that they

made the down of anybody who heard them stand on end. And all the honest

men that were in that assembly began to say,--'Alas! the Kauravas answer

not the question that hath been put to them by Draupadi. And all

censuring Dhritarashtra together, made a loud clamour. Then Vidura, that

master of the science of morality, waving his hands and silencing every

one, spake these words;--'Ye that are in this assembly, Draupadi having

put her question is weeping helplessly. Ye are not answering her. Virtue

and morality are being persecuted by such conduct. An afflicted person

approacheth an assembly of good men, like one that is being consumed by

fire. They that are in the assembly quench that fire and cool him by

means of truth and morality. The afflicted person asketh the assembly

about his rights, as sanctioned by morality. They that are in the

assembly should, unmoved by interest and anger, answer the question. Ye

kings, Vikarna hath answered the question, according to his own knowledge

and judgment. Ye should also answer it as ye think proper. Knowing the

rules of morality, and having attended an assembly, he that doth not

answer a query that is put, incurreth half the demerit that attacheth to

a lie. He, on the other hand, who, knowing the rules of morality and

having joined an assembly answereth falsely, assuredly incurreth the sin

of a lie. The learned quote as an example in this connection the old

history of Prahlada and the son of Angirasa.

"There was of old a chief of the Daityas of the name Prahlada. He had a

son named Virochana. And Virochana, for the sake of obtaining a bride,

quarrelled with Sudhanwan, the son of Angiras. It hath been heard by us

that they mutually wagered their lives, saying--I am superior,--I am

superior,--for the sake of obtaining a bride. And after they had thus

quarrelled with each other, they both made Prahlada the arbitrator to

decide between them. And they asked him, saying;--Who amongst us is

superior (to the other)? Answer this question. Speak not falsely.

Frightened at this quarrel, Prahlada cast his eyes upon Sudhanwan. And

Sudhanwan in rage, burning like unto the mace of Yama, told him,--If thou

answerest falsely, or dost not answer at all thy head will then be split

into a hundred pieces by the wielder of the thunderbolt with that bolt of

his.--Thus addressed by Sudhanwan, the Daitya, trembling like a leaf of

the fig tree, went to Kasyapa of great energy, for taking counsel with

him. And Prahlada said,--'Thou art, O illustrious and exalted one, fully

conversant with the rules of morality that should guide both the gods and

the Asuras and the Brahmanas as well. Here, however, is a situation of

great difficulty in respect of duty. Tell me, I ask thee, what regions

are obtainable by them who upon being asked a question, answer it not, or

answer it falsely. Kasyapa thus asked answered.--'He that knoweth, but

answereth not a question from temptation, anger or fear, casteth upon

himself a thousand nooses of Varuna. And the person who, cited as a

witness with respect to any matter of ocular or auricular knowledge,

speaketh carelessly, casteth a thousand nooses of Varuna upon his own

person. On the completion of one full year, one such noose is loosened.

Therefore, he that knoweth, should speak the truth without concealment.

If virtue, pierced by sin, repaireth to an assembly (for aid), it is the

duty of every body in the assembly to take off the dart, otherwise they

themselves would be pierced with it. In an assembly where a truly

censurable act is not rebuked, half the demerit of that act attacheth to

the head of that assembly, a fourth to the person acting censurably and a

fourth unto those others that are there. In that assembly, on the other

hand, when he that deserveth censure is rebuked, the head of the assembly

becometh freed from all sins, and the other members also incur none. It

is only the perpetrator himself of the act that becometh responsible for

it. O Prahlada, they who answer falsely those that ask them about

morality destroy the meritorious acts of their seven upper and seven

lower generations. The grief of one who hath lost all his wealth, of one

who hath lost a son, of one who is in debt, of one who is separated from

his companions, of a woman who hath lost her husband, of one that hath

lost his all in consequence of the king's demand, of a woman who is

sterile, of one who hath been devoured by a tiger (during his last

struggles in the tiger's claws), of one who is a co-wife, and of one who

hath been deprived of his property by false witnesses, have been said by

the gods to be uniform in degree. These different sorts of grief are his

who speaketh false. A person becometh a witness in consequence of his

having seen, heard, and understood a thing. Therefore, a witness should

always tell the truth. A truth-telling witness never loseth his religious

merits and earthly possessions also.' Hearing these words of Kasyapa,

Prahlada told his son, "Sudhanwan is superior to thee, as indeed, (his

father) Angiras is superior to me. The mother also of Sudhanwan is

superior to thy mother. Therefore, O Virochana, this Sudhanwan is now the

lord of the life." At these words of Prahlada, Sudhanwan said, "Since

unmoved by affection for thy child, thou hast adhered to virtue, I

command, let this son of thine live for a hundred years."

"Vidura continued,--Let all the persons, therefore, present in this

assembly hearing these high truths of morality, reflect upon what should

be the answer to the question asked by Draupadi".

Vaisampayana continued,--"The kings that were there hearing these words

of Vidura, answered not a word, yet Karna alone spoke unto Dussasana,

telling him. Take away this serving-woman Krishna into the inner

apartments. And thereupon Dussasana began to drag before all the

spectators the helpless and modest Draupadi, trembling and crying

piteously unto the Pandavas her lords."

SECTION LXVIII

Draupadi said,--'Wait a little, thou worst of men, thou wicked-minded

Dussasana. I have an act to perform--a high duty that hath not been

performed by me yet. Dragged forcibly by this wretch's strong arms, I was

deprived of my senses. I salute these reverend seniors in this assembly

of the Kurus. That I could not do this before cannot be my fault.'"

Vaisampayana said,--"Dragged with greater force than before, the

afflicted and helpless Draupadi, undeserving of such treatment, falling

down upon the ground, thus wept in that assembly of the Kurus,--

"'Alas, only once before, on the occasion of the Swayamvara, I was beheld

by the assembled kings in the amphitheatre, and never even once beheld

afterwards. I am to-day brought before this assembly. She whom even the

winds and the sun had seen never before in her palace is to-day before

this assembly and exposed to the gaze of the crowd. Alas, she whom the

sons of Pandu could not, while in her palace, suffer to be touched even

by the wind, is to-day suffered by the Pandavas to be seized and dragged

by this wretch. Alas, these Kauravas also suffer their daughter-in-law,

so unworthy of such treatment, to be thus afflicted before them. It

seemeth that the times are out of joint. What can be more distressing to

me, than that though high-born and chaste, I should yet be compelled to

enter this public court? Where is that virtue for which these kings were

noted? It hath been heard that the kings of ancient days never brought

their wedded wives into the public court. Alas, that eternal usage hath

disappeared from among the Kauravas. Else, how is it that the chaste wife

of the Pandavas, the sister of Prishata's son, the friend of Vasudeva, is

brought before this assembly? Ye Kauravas, I am the wedded wife of king

Yudhishthira the just, hailing from the same dynasty to which the King

belonged. Tell me now if I am a serving-maid or otherwise. I will

cheerfully accept your answer. This mean wretch, this destroyer of the

name of the Kurus, is afflicting me hard. Ye Kauravas, I cannot bear it

any longer. Ye kings, I desire ye to answer whether ye regard me as won

or unwon. I will accept your verdict whatever it be.'

"Hearing these words, Bhishma answered, I have already said, O blessed

one that the course of morality is subtle. Even the illustrious wise in

this world fail to understand it always. What in this world a strong man

calls morality is regarded as such by others, however otherwise it may

really be; but what a weak man calls morality is scarcely regarded as

such even if it be the highest morality. From the importance of the issue

involved, from its intricacy and subtlety, I am unable to answer with

certitude the question thou hast asked. However, it is certain that as

all the Kurus have become the slaves of covetousness and folly, the

destruction of this our race will happen on no distant date. O blessed

one, the family into which thou hast been admitted as a daughter-in-law,

is such that those who are born in it, however much they might be

afflicted by calamities, never deviate from the paths of virtue and

morality. O Princess of Panchala, this conduct of thine also, viz. that

though sunk in distress, thou still easiest thy eyes on virtue and

morality, is assuredly worthy of thee. These persons, Drona and others,

of mature years and conversant with morality, sit heads downwards like

men that are dead, with bodies from which life hath departed. It seemeth

to me, however, that Yudhishthira is an authority on this question. It

behoveth him to declare whether thou art won or not won."

SECTION LXIX

Vaisampayana said,--"The kings present in that assembly, from tear of

Duryodhana, uttered not a word, good or ill, although they beheld

Draupadi crying piteously in affliction like a female osprey, and

repeatedly appealing to them. And the son of Dhritarashtra beholding

those kings and sons and grand sons of kings all remaining silent, smiled

a little, and addressing the daughter of the king of Panchala, said,--O

Yajnaseni, the question thou hast put dependeth on thy husbands--on Bhima

of mighty strength, on Arjuna, on Nakula, on Sahadeva. Let them answer

thy question. O Panchali, let them for thy sake declare in the midst of

these respectable men that Yudhishthira is not their lord, let them

thereby make king Yudhishthira the just a liar. Thou shalt then be freed

from the condition of slavery. Let the illustrious son of Dharma, always

adhering to virtue, who is even like Indra, himself declare whether he is

not thy lord. At his words, accept thou the Pandavas or ourselves without

delay. Indeed, all the Kauravas present in this assembly are floating in

the ocean of thy distress. Endued with magnanimity, they are unable to

answer thy question, looking at thy unfortunate husbands.'"

Vaisampayana continued,--"Hearing these words of the Kuru king, all who

were present in the assembly loudly applauded them. And shouting

approvingly, they made signs unto one another by motions of their eyes

and lips. And amongst some that were there, sounds of distress such as

'O! and 'Alas!" were heard. And at these words of Duryodhana, so

delightful (to his partisans), the Kauravas present in that assembly

became exceedingly glad. And the kings, with faces turned sideways,

looked upon Yudhishthira conversant with the rules of morality, curious

to hear what he would say. And every one present in that assembly became

curious to hear what Arjuna, the son of Pandu never defeated in battle,

and what Bhimasena, and what the twins also would say. And when that busy

hum of many voices became still, Bhimasena, waving his strong and

well-formed arms smeared with sandalpaste spake these words,--'If this

high-souled king Yudhishthira the just, who is our eldest brother, had

not been our lord, we would never have forgiven the Kuru race (for all

this). He is the lord of all our religious and ascetic merits, the lord

of even our lives. If he regardeth himself as won, we too have all been

won. If this were not so, who is there amongst creatures touching the

earth with their feet and mortal, that would escape from me with his life

after having touched those locks of the princess of Panchala? Behold

these mighty, well-formed arms of mine, even like maces of iron. Having

once come within them, even he of a hundred sacrifices is incapable of

effecting an escape. Bound by the ties of virtue and the reverence that

is due to our eldest brother, and repeatedly urged by Arjuna to remain

silent, I am not doing anything terrible. If however, I am once commanded

by king Yudhishthira the just, I would slay these wretched sons of

Dhritarashtra, making slaps do the work of swords, like a lion slaying a

number of little animals."

Vaisampayana continued,--"Unto Bhima who had spoken these words Bhishma

and Drona and Vidura said, 'Forbear, O Bhima. Everything is possible with

thee.'"

SECTION LXX

"Karna said,--'Of all the persons in the assembly, three, viz., Bhishma,

Vidura, and the preceptor of the Kurus (Drona) appear to be independent;

for they always speak of their master as wicked, always censure him, and

never wish for his prosperity. O excellent one, the slave, the son, and

the wife are always dependent. They cannot earn wealth, for whatever they

earn belongeth to their master. Thou art the wife of a slave incapable of

possessing anything on his own account. Repair now to the inner

apartments of king Dhritarashtra and serve the king's relatives. We

direct that that is now thy proper business. And, O princess, all the

sons of Dhritarashtra and not the sons of Pritha are now thy masters. O

handsome one, select thou another husband now,--one who will not make

thee a slave by gambling. It is well-known that women, especially that

are slaves, are not censurable if they proceed with freedom in electing

husbands. Therefore let it be done by thee. Nakula hath been won, as also

Bhimasena, and Yudhishthira also, and Sahadeva, and Arjuna. And, O

Yajnaseni, thou art now a slave. Thy husbands that are slaves cannot

continue to be thy lords any longer. Alas, doth not the son of Pritha

regards life, prowess and manhood as of no use that he offereth this

daughter of Drupada, the king of Panchala, in the presence of all this

assembly, as a stake at dice?'"

Vaisampayana continued,--"Hearing these words, the wrathful Bhima

breathed hard, a very picture of woe. Obedient to the king and bound by

the tie of virtue and duty, burning everything with his eyes inflamed by

anger, he said,--'O king, I cannot be angry at these words of this son of

a Suta, for we have truly entered the state of servitude. But O king,

could our enemies have said so unto me, it thou hadst not played staking

this princess?'"

Vaisampayana continued,--"Hearing these words of Bhimasena king

Duryodhana addressed Yudhishthira who was silent and deprived of his

senses, saying,--'O king, both Bhima and Arjuna, and the twins also, are

under thy sway. Answer thou the question (that hath been asked by

Draupadi). Say, whether thou regardest Krishna as unwon.' And having

spoken thus unto the son of Kunti, Duryodhana. desirous of encouraging

the son of Radha and insulting Bhima, quickly uncovered his left thigh

that was like unto the stem of a plantain tree or the trunk of an

elephant and which was graced with every auspicious sign and endued with

the strength of thunder, and showed it to Draupadi in her very sight. And

beholding this, Bhimasena expanding his red eyes, said unto Duryodhana in

the midst of all those kings and as if piercing them (with his dart-like

words),--'Let not Vrikodara attain to the regions, obtained by his

ancestors, if he doth not break that thigh of thine in the great

conflict. And sparkles of fire began to be emitted from every organ of

sense of Bhima filled with wrath, like those that come out of every crack

and orifice in the body of a blazing tree.

Vidura then, addressing everybody, said,--'Ye kings of Pratipa's race,

behold the great danger that ariseth from Bhimasena. Know ye for certain

that this great calamity that threatens to overtake the Bharatas hath

been sent by Destiny itself. The sons of Dhritarashtra have, indeed,

gambled disregarding every proper consideration. They are even now

disputing in this assembly about a lady (of the royal household). The

prosperity of our kingdom is at an end. Alas, the Kauravas are even now

engaged in sinful consultations. Ye Kauravas, take to your heart this

high precept that I declare. If virtue is persecuted, the whole assembly

becometh polluted. If Yudhishthira had staked her before he was himself

won, he would certainly have been regarded as her master. If, however a

person staketh anything at a time when he himself is incapable of holding

any wealth, to win it is very like obtaining wealth in a dream. Listening

to the words of the king of Gandhara, fall ye not off from this undoubted

truth.'

"Duryodhana, hearing Vidura thus speak, said,--'I am willing to abide by

the words of Bhima, of Arjuna and of the twins. Let them say that

Yudhishthira is not their master. Yajnaseni will then be freed from her

state of bondage."

"Arjuna at this, said,--"This illustrious son of Kunti, king Yudhishthira

the just, was certainly our master before he began to play. But having

lost himself, let all the Kauravas judge whose master he could be after

that."

Vaisampayana continued,--"Just then, a jackal began to cry loudly in the

homa-chamber of king Dhritarashtra's palace. And, O king, unto the jackal

that howled so, the asses began to bray responsively. And terrible birds

also, from all sides, began to answer with their cries. And Vidura

conversant with everything and the daughter of Suvala, both understood

the meaning of those terrible sounds. And Bhishma and Drona and the

learned Gautama loudly cried,--Swashti! Swashti![1] Then Gandhari and the

learned Vidura beholding that frightful omen, represented everything, in

great affliction, unto the king. And the king (Dhritarashtra) thereupon

said,--

'Thou wicked-minded Duryodhana, thou wretch, destruction hath all ready

overtaken thee when thou insultest in language such as this the wife of

these bulls among the Kurus, especially their wedded wife Draupadi. And

having spoken those words, the wise Dhritarashtra endued with knowledge,

reflecting with the aid of his wisdom and desirous of saving his

relatives and friends from destruction, began to console Krishna, the

princess of Panchala, and addressing her, the monarch said,--'Ask of me

any boon, O princess of Panchala, that thou desirest, Chaste and devoted

to virtue, thou art the first of all my daughters-in-law.

"Draupadi said,--'O bull of the Bharata race, if thou will grant me a

boon, I ask the handsome Yudhishthira, obedient to every duty, be freed

from slavery. Let not unthinking children call my child Prativindhya

endued with great energy of mind as the son of a slave. Having been a

prince, so superior to all men, and nurtured by kings it is not proper

that he should be called the child of a slave.

"Dhritarashtra said unto her,--'O auspicious one, let it be as thou

sayest. O excellent one, ask thou another boon, for I will give it. My

heart inclineth to give thee a second boon. Thou dost not deserve only

one boon.

"Draupadi said,--'I ask, O king, that Bhimasena and Dhananjaya and the

twins also, with their cars and bows, freed from bondage, regain their

liberty.'

'Dhritarashtra said,--'O blessed daughter, let it be as thou desirest.

Ask thou a third boon, for thou hast not been sufficiently honoured with

two boons. Virtuous in thy behaviour, thou art the foremost of all my

daughters-in-law.

Draupadi said,--'O best of kings, O illustrious one, covetousness always

bringeth about loss of virtue. I do not deserve a third boon. Therefore I

dare not ask any. O king of kings, it hath been said that a Vaisya may

ask one boon; a Kshatriya lady, two boons; a Kshatriya male, three, and a

Brahmana, a hundred. O king, these my husbands freed from the wretched

state of bondage, will be able to achieve prosperity by their own

virtuous acts!'"

SECTION LXXI

"Karna said,--'We have never heard of such an act (as this one of

Draupadi), performed by any of the women noted in this world for their

beauty. When the sons of both Pandu and Dhritarashtra were excited with

wrath, this Draupadi became unto the sons of Pandu as their salvation.

Indeed the princess of Panchala, becoming as a boat unto the sons of

Pandu who were sinking in a boatless ocean of distress, hath brought them

in safety to the shore.'"

Vaisampayana continued,--"Hearing these words of Karna in the midst of

the Kurus,--viz., that the sons of Pandu were saved by their wife,--the

angry Bhimasena in great affliction said (unto Arjuna),--'O Dhananjaya,

it hath been said by Devala three lights reside in every person, viz.,

offspring, acts and learning, for from these three hath sprung creation.

When life becometh extinct and the body becometh impure and is cast off

by relatives, these three become of service to every person. But the

light that is in us hath been dimmed by this act of insult to our wife.

How, O Arjuna, can a son born from this insulted wife of ours prove

serviceable to us?

"Arjuna replied,--'Superior persons, O Bharata, never prate about the

harsh words that may or may not be uttered by inferior men. Persons that

have earned respect for themselves, even if they are able to retaliate,

remember not the acts of hostility done by their enemies, but, on the

other hand, treasure up only their good deeds.'

'Bhima said,--'Shall I, O king, slay, without loss of time all these foes

assembled together, even here, or shall I destroy them, O Bharata, by the

roots, outside this palace? Or, what need is there of words or of

command? I shall slay all these even now, and rule thou the whole earth,

O king, without a rival. And saying this, Bhima with his younger

brothers, like a lion in the midst of a herd of inferior animals,

repeatedly cast his angry glances around. But Arjuna, however, of white

deeds, with appealing looks began to pacify his elder brother. And the

mighty-armed hero endued with great prowess began to burn with the fire

of his wrath. And, O king, this fire began to issue out of Vrikodara's

ears and other senses with smoke and sparks and flames. And his face

became terrible to behold in consequence of his furrowed brows like those

of Yama himself at the time of the universal destruction. Then

Yudhishthira forbade the mighty hero, embracing him with his arms and

telling him 'Be not so. Stay in silence and peace.' And having pacified

the mighty-armed one with eyes red in wrath, the king approached his

uncle Dhritarashtra, with hands joined in entreaty."

SECTION LXXII

"Yudhishthira said,--'O king, thou art our master. Command us as to what

we shall do. O Bharata, we desire to remain always in obedience to thee.

"Dhritarashtra replied.--'O Ajatasatru, blest be thou. Go thou in peace

and safety. Commanded by me, go, rule thy own kingdom with thy wealth.

And, O child, take to heart this command of an old man, this wholesome

advice that I give, and which is even a nutritive regimen. O

Yudhishthira, O child, thou knowest the subtle path of morality.

Possessed of great wisdom, thou art also humble, and thou waitest also

upon the old. Where there is intelligence, there is forbearance.

Therefore, O Bharata, follow thou counsels of peace. The axe falleth upon

wood, not upon stone. (Thou art open to advice, not Duryodhana). They are

the best of men that remember not the acts of hostility of their foes;

that behold only the merits, not the faults, of their enemies; and that

never enter into hostilities themselves. They that are good remember only

the good deeds of their foes and not the hostile acts their foes might

have done unto them. The good, besides, do good unto others without

expectation of any good, in return. O Yudhishthira, it is only the worst

of men that utter harsh words in quarrelling; while they that are

indifferent reply to such when spoken by others. But they that are good

and wise never think of or recapitulate such harsh words, little caring

whether these may or may not have been uttered by their foes. They that

are good, having regard to the state of their own feelings, can

understand the feelings of others, and therefore remember only the good

deeds and not the acts of hostility of their foes. Thou hast acted even

as good men of prepossessing countenance do, who transgress not the

limits of virtue, wealth, pleasure and salvation. O child, remember not

the harsh words of Duryodhana. Look at thy mother Gandhari and myself

also, if thou desirest to remember only what is good. O Bharata, look at

me, who am thy father unto you and am old and blind, and still alive. It

was for seeing our friends and examining also the strength and weakness

of my children, that I had, from motives of policy, suffered this match

at dice to proceed. O king those amongst the Kurus that have thee for

their ruler, and the intelligent Vidura conversant with every branch of

learning for their counsellor, have, indeed, nothing to grieve for. In

thee is virtue, in Arjuna is patience, in Bhimasena is prowess, and the

twins, those foremost of men, is pure reverence for superiors. Blest be

thou, O Ajatasatru. Return to Khandavaprastha, and let there be brotherly

love between thee and thy cousins. Let thy heart also be ever fixed on

virtue.'"

Vaisampayana continued,--"That foremost of the Bharatas--king

Yudhishthira the just--then, thus addressed by his uncle, having gone

through every ceremony of politeness, set out with his brothers for

Khandavaprastha. And accompanied by Draupadi and ascending their cars

which were all of the hue of the clouds, with cheerful hearts they all

set out for that best of cities called Indraprastha."

SECTION LXXIII

Janamejaya said,--"How did the sons of Dhritarashtra feel, when they came

to know that the Pandavas had, with Dhritarashtra's leave, left

Hastinapore with all their wealth and jewels?"

Vaisampayana said,--"O king, learning that the Pandavas had been

commanded by the wise Dhritarashtra to return to their capital, Dussasana

went without loss of time unto his brother. And, O bull of the Bharata

race, having arrived before Duryodhana with his counsellor, the prince,

afflicted with grief, began to say,--'Ye mighty warriors, that which we

had won after so much trouble, the old man (our father) hath thrown away.

Know ye that he hath made over the whole of that wealth to the foes. At

these words, Duryodhana and Karna and Sakuni, the son of Suvala, all of

whom were guided by vanity, united together, and desirous of

counteracting the sons of Pandu, approaching in haste saw privately the

wise king Dhritarashtra--the son of Vichitravirya and spake unto him

these pleasing and artful words. Duryodhana said,--

'Hast thou not heard, O king, what the learned Vrihaspati the preceptor

of the celestials, said in course of counselling Sakra about mortals and

politics? Even these, O slayer of foes, were the words of Vrihaspati,

'Those enemies that always do wrong by stratagem or force, should be

slain by every means.' If, therefore, with the wealth of the Pandavas, we

gratify the kings of the earth and then fight with the sons of Pandu,

what reverses can overtake us? When one hath placed on the neck and back

of venomous snakes full of wrath for encompassing his destruction, is it

possible for him to take them off? Equipped with weapon and seated on

their cars, the angry sons of Pandu like wrathful and venomous snakes

will assuredly annihilate us, O father. Even now Arjuna proceedeth,

encased in mail and furnished with his couple of quivers, frequently

taking up the Gandiva and breathing hard and casting angry glances

around. It hath (also) been heard by us that Vrikodara, hastily ordering

his car to be made ready and riding on it, is proceeding along,

frequently whirling his heavy mace. Nakula also is going along, with the

sword in his grasp and the semi-circular shield in his hand. And Sahadeva

and the king (Yudhishthira) have made signs clearly testifying to their

intentions. Having ascended their cars that are full of all kinds of

arms, they are whipping their horses (for going to Khandava soon) and

assembling their forces. Persecuted thus by us they are incapable of

forgiving us those injuries. Who is there among them that will forgive

that insult to Draupadi? Blest be thou. We will again gamble with the son

of Pandu for sending them to exile. O bull among men, we are competent to

bring them thus under our sway. Dressed in skins, either we or they

defeated at dice, shall repair to the woods for twelve years. The

thirteenth year shall have to be spent in some inhabited country

unrecognised; and, if recognised, an exile for another twelve years shall

be the consequence. Either we or they shall live so. Let the play begin,

casting the dice, let the sons of Pandu once more play. O bull of the

Bharata race, O king, even this is our highest duty. This Sakuni knoweth

well the whole science of dice. Even if they succeed in observing this

vow for thirteen years, we shall be in the meantime firmly rooted in the

kingdom and making alliances, assemble a vast invincible host and keep

them content, so that we shall, O king, defeat the sons of Pandu if they

reappear. Let this plan recommend itself to thee, O slayer of foes.

"Dhritarashtra said,--Bring back the Pandavas then, indeed, even if they

have gone a great way. Let them come at once again to cast dice."

Vaisampayana continued,--"Then Drona, Somadatta and Valhika, Gautama,

Vidura, the son of Drona, and the mighty son of Dhritarashtra by his

Vaisya wife, Bhurisravas, and Bhishma, and that mighty warrior

Vikarna,--all said, 'Let not the play commence. Let there be peace. But

Dhritarashtra, partial to his sons, disregarding the counsels of all his

wise friends and relatives, summoned the sons of Pandu."

SECTION LXXIV

Vaisampayana said,--'O monarch, it was then that the virtuous Gandhari,

afflicted with grief on account of her affection for her sons, addressed

king Dhritarashtra and said, "When Duryodhana was born, Vidura of great

intelligence had said, 'It is well to send this disgrace of the race to

the other world. He cried repeatedly and dissonantly like a jackal. It is

certain he will prove the destruction of our race. Take this to heart, O

king of the Kurus. O Bharata, sink not, for thy own fault, into an ocean

of calamity. O lord, accord not thy approbation to the counsels of the

wicked ones of immature years. Be not thou the cause of the terrible

destruction of this race. Who is there that will break an embankment

which hath been completed, or re-kindle a conflagration which hath been

extinguished? O bull of the Bharata race, who is there that will provoke

the peaceful sons of Pritha? Thou rememberest, O Ajamida, everything, but

still I will call thy attention to this. The scriptures can never control

the wicked-minded for good or evil. And, O king, a person of immature

understanding will never act as one of mature years. Let thy sons follow

thee as their leader. Let them not be separated from thee for ever (by

losing their lives). Therefore, at my word, O king, abandon this wretch

of our race. Thou couldst not, O king, from parental affection, do it

before. Know that the time hath come for the destruction of race through

him. Err not, O king. Let thy mind, guided by counsels of peace, virtue,

and true policy, be what it naturally is. That prosperity which is

acquired by the aid of wicked acts, is soon destroyed; while that which

is won by mild means taketh root and descendeth from generation to

generation."

"The king, thus addressed by Gandhari who pointed out to him in such

language the path of virtue, replied unto her, saying,--'If the

destruction of our race is come, let it take place freely. I am ill able

to prevent it. Let it be as they (these my sons) desire. Let the Pandavas

return. And let my sons again gamble with the sons of Pandu."

SECTION LXXV

Vaisampayana said,--'The royal messenger, agreeably to the commands of

the intelligent king Dhritarashtra, coming upon Yudhishthira, the son of

Pritha who had by that time gone a great way, addressed the monarch and

said,--'Even these are the words of thy father-like uncle, O Bharata,

spoken unto thee, 'The assembly is ready. O son of Pandu, O king

Yudhisthira, come and cast the dice.'

Yudhishthira said,--'Creatures obtain fruits good and ill according to

the dispensation of the Ordainer of the creation. Those fruits are

inevitable whether I play or not. This is a summons to dice; it is,

besides the command of the old king. Although I know that it will prove

destructive to me, yet I cannot refuse.'

Vaisampayana continued,--"Although (a living) animal made of gold was an

impossibility, yet Rama suffered himself to be tempted by a (golden)

deer. Indeed, the minds of men over whom calamities hang, became deranged

and out of order. Yudhishthira, therefore, having said these words,

retraced his steps along with his brothers. And knowing full well the

deception practised by Sakuni, the son of Pritha came back to sit at dice

with him again. These mighty warriors again entered that assembly,

afflicting the hearts of all their friends. And compelled by Fate they

once more sat down at ease for gambling for the destruction of

themselves."

"Sakuni then said,--'The old king hath given ye back all your wealth.

That is well. But, O bull of the Bharata race, listen to me, there is a

stake of great value. Either defeated by ye at dice, dressed in deer

skins we shall enter the great forest and live there for twelve years

passing the whole of the thirteenth year in some inhabited region,

unrecognised, and if recognised return to an exile of another twelve

years; or vanquished by us, dressed in deer skins ye shall, with Krishna,

live for twelve years in the woods passing the whole of the thirteenth

year unrecognised, in some inhabited region. If recognised, an exile of

another twelve years is to be the consequence. On the expiry of the

thirteenth year, each is to have his kingdom surrendered by the other. O

Yudhishthira, with this resolution, play with us, O Bharata, casting the

dice.'

"At these words, they that were in that assembly, raising up their arms

said in great anxiety of mind, and from the strength of their feelings

these words,--'Alas, fie on the friends of Duryodhana that they do not

apprise him of his great danger. Whether he, O bull among the Bharatas,

(Dhritarashtra) understandeth or not, of his own sense, it is thy duty to

tell him plainly."

"Vaisampayana continued,--King Yudhishthira, even hearing these various

remarks, from shame and a sense of virtue again sat at dice. And though

possessed of great intelligence and fully knowing the consequences, he

again began to play, as if knowing that the destruction of the Kurus was

at hand.

"And Yudhishthira said,--'How can, O Sakuni, a king like me, always

observant of the uses of his own order, refuse, when summoned to dice?

Therefore I play with thee."

"Sakuni answered,--'We have many kine and horses, and milch cows, and an

infinite number of goats and sheep; and elephants and treasures and gold

and slaves both male and female. All these were staked by us before but

now let this be our one stake, viz., exile into the woods,--being

defeated either ye or we will dwell in the woods (for twelve years) and

the thirteenth year, unrecognised, in some inhabited place. Ye bulls

among men, with this determination, will we play."

"O Bharata, this proposal about a stay in the woods was uttered but once.

The son of Pritha, however, accepted it and Sakuni took up the dice. And

casting them he said unto Yudhishthira,--'Lo, I have won."

SECTION LXXVI

Vaisampayana said,--"Then the vanquished sons of Pritha prepared for

their exile into the woods. And they, one after another, in due order,

casting off their royal robes, attired themselves in deer-skins. And

Dussasana, beholding those chastisers of foes, dressed in deer-skins and

deprived of their kingdom and ready to go into exile, exclaimed 'The

absolute sovereignty of the illustrious king Duryodhana hath commenced.

The sons of Pandu have been vanquished, and plunged into great

affliction. Now have we attained the goal either by broad or narrow

paths. For today becoming superior to our foes in point of prosperity as

also of duration of rule have we become praiseworthy of men. The sons of

Pritha have all been plunged by us into everlasting hell. They have been

deprived of happiness and kingdom for ever and ever. They who, proud of

their wealth, laughed in derision at the son of Dhritarashtra, will now

have to go into the woods, defeated and deprived by us of all their

wealth. Let them now put off their variegated coats of mail, their

resplendent robes of celestial make, and let them all attire themselves

in deer-skins according to the stake they had accepted of the son of

Suvala. They who always used to boast that they had no equals in all the

world, will now know and regard themselves in this their calamity as

grains of sesame without the kernel. Although in this dress of theirs the

Pandavas seem like unto wise and powerful persons installed in a

sacrifice, yet they look like persons not entitled to perform sacrifices,

wearing such a guise. The wise Yajnasena of the Somake race, having

bestowed his daughter--the princess of Panchala--on the sons of Pandu,

acted most unfortunately for the husbands of Yajnaseni--these sons of

Pritha are as eunuchs. And O Yajnaseni, what joy will be thine upon

beholding in the woods these thy husbands dressed in skins and

thread-bare rags, deprived of their wealth and possessions. Elect thou a

husband, whomsoever thou likest, from among all these present here. These

Kurus assembled here, are all forbearing and self-controlled, and

possessed of great wealth. Elect thou one amongst these as thy lord, so

that these great calamity may not drag thee to wretchedness. 'The sons of

Pandu now are even like grains of sesame without the kernel, or like

show-animals encased in skins, or like grains of rice without the kernel.

Why shouldst thou then longer wait upon the fallen sons of Pandu? Vain is

the labour used upon pressing the sesame grain devoid of the kernel!'

"Thus did Dussasana, the son of Dhritarashtra, utter in the hearing of

the Pandavas, harsh words of the most cruel import. And hearing them, the

unforbearing Bhima, in wrath suddenly approaching that prince like a

Himalayan lion upon a jackal, loudly and chastisingly rebuked him in

these words,--Wicked-minded villain, ravest thou so in words that are

uttered alone by the sinful? Boastest thou thus in the midst of the

kings, advanced as thou art by the skill of the king of Gandhara. As thou

piercest our hearts hear with these thy arrowy words, so shall I pierce

thy heart in battle, recalling all this to thy mind. And they also who

from anger or covetousness are walking behind thee as thy

protectors,--them also shall I send to the abode of Yama with their

descendants and relatives."

Vaisampayana continued,--Unto Bhima dressed in deer-skins and uttering

these words of wrath without doing any thing, for he could not deviate

from the path of virtue, Dussasana abandoning all sense of shame, dancing

around the Kurus, loudly said, 'O cow! O cow!'

Bhima at this once more said,--Wretch darest thou, O Dussasana, use harsh

words as these? Whom doth it behove to boast, thus having won wealth by

foul means? I tell thee that if Vrikodara, the son of Pritha, drinketh

not thy life-blood, piercing open thy breast in battle, let him not

attain to regions of blessedness, I tell thee truly that by slaying the

sons of Dhritarashtra in battle, before the very eyes of all the

warriors, I shall pacify this wrath of mine soon enough.'"

Vaisampayana continued,--"And as the Pandavas were going away from the

assembly, the wicked king Duryodhana from excess of joy mimiced by his

own steps the playful leonine trade of Bhima. Then Vrikodara, half

turning towards the king said, Think not ye fool that by this thou

gainest any ascendency over me slay thee shall I soon with all thy

followers, and answer thee, recalling all this to thy mind. And beholding

this insult offered to him, the mighty and proud Bhima, suppressing his

rising rage and following the steps of Yudhishthira, also spake these

words while going out of the Kaurava court, 'I will slay Duryodhana, and

Dhananjaya will slay Karna, and Sahadeva will slay Sakuni that gambler

with dice. I also repeat in this assembly these proud words which the

gods will assuredly make good, if ever we engage in battle with the

Kurus, I will slay this wretched Duryodhana in battle with my mace, and

prostrating him on the ground I will place my foot on his head. And as

regards this (other) wicked person--Dussasana who is audacious in speech,

I will drink his blood like a lion.

"And Arjuna said,--O Bhima, the resolutions of superior men are not known

in words only. On the fourteenth year from this day, they shall see what

happeneth.

"And Bhima again said,--'The earth shall drink the blood of Duryodhana,

and Karna, and the wicked Sakuni, and Dussasana that maketh the fourth.'

"And Arjuna said,--'O Bhima, I will, as thou directest, slay in battle

this Karna so malicious and jealous and harsh-speeched and vain. For

doing what is agreeable to Bhima, Arjuna voweth that he will slay in

battle with his arrows this Karna with all his followers. And I will send

unto the regions of Yama also all those other kings that will from

foolishness fight against me. The mountains of Himavat might be removed

from where they are, the maker of the day lose his brightness, the moon

his coldness, but this vow of mine will ever be cherished. And all this

shall assuredly happen if on the fourteenth year from this, Duryodhana

doth not, with proper respect, return us our kingdom.'"

Vaisampayana continued,--"After Arjuna had said this, Sahadeva the

handsome son of Madri, endued with great energy, desirous of slaying

Sakuni, waving his mighty arms and sighing like snake, exclaimed, with

eyes red with anger--'Thou disgrace of the Gandhara kings, those whom

thou thinkest as defeated are not really so. Those are even sharp-pointed

arrows from whose wounds thou hast run the risk in battle. I shall

certainly accomplish all which Bhima hath said adverting to thee with all

thy followers. If therefore thou hast anything to do, do it before that

day cometh. I shall assuredly slay thee in battle with all thy followers

soon enough, it thou, O son of Suvala, stayest in the light pursuant to

the Kshatriya usage.'

"'Then, O monarch hearing these words of Sahadeva, Nakula the handsomest

of men spake these words,--'I shall certainly send unto the abode of Yama

all those wicked sons of Dhritarashtra, who desirous of death and

impelled by Fate, and moved also by the wish of doing what is agreeable

to Duryodhana, have used harsh and insulting speeches towards this

daughter o Yajnasena at the gambling match. Soon enough shall I, at the

command of Yudhishthira and remembering the wrongs to Draupadi, make the

earth destitute of the sons of Dhritarashtra.'

Vaisampayana continued,--"And those tigers among men, all endued with

long arms, having thus pledged themselves to virtuous promises approached

king Dhritarashtra."

SECTION LXXVII

Yudhishthira said,--'I bid farewell unto all the Bharatas, unto my old

grand-sire (Bhishma), king Somadatta, the great king Vahlika, Drona,

Kripa, all the other kings, Aswathaman, Vidura, Dhritarashtra, all the

sons of Dhritarashtra, Yayutsu, Sanjaya, and all the courtiers, I bid

fare well, all of ye and returning again I shall see you."

Vaisampayana continued,--"Overcome with shame none of those that were

present there, could tell Yudhishthira anything. Within their hearts,

however, they prayed for the welfare of that intelligent prince.

Vidura then said,--The reverend Pritha is a princess by birth. It

behoveth her not to go into the woods. Delicate and old and ever known to

happiness the blessed one will live, respected by me, in my abode. Known

this, ye sons of Pandu. And let safety be always yours.'

Vaisampayana continued,--'The Pandavas thereupon said,--O sinless one,

let it be as thou sayest. Thou art our uncle, and, therefore like as our

father. We also are all obedient to thee. Thou art, O learned one, our

most respected superior. We should always obey what thou choosest to

command. And, O high-souled one, order thou whatever else there is that

remaineth to be done.

"Vidura replied,--'O Yudhishthira, O bull of the Bharata race, know this

to be my opinion, that one that is vanquished by sinful means need not be

pained by such defeat. Thou knowest every rule of morality; Dhananjaya is

ever victorious in battle; Bhimasena is the slayer of foes; Nakula is the

gatherer of wealth; Sahadeva hath administrative talents, Dhaumya is the

foremost of all conversant with the vedas; and the well-behaved Draupadi

is conversant with virtue and economy. Ye are attached to one another and

feel delight at one another's sight and enemies can not separate you from

one another, and ye are contented. Therefore, who is there that will not

envy ye? O Bharata, this patient abstraction from the possession of the

world will be of great benefit to thee. No foe, even if he were equal to

sakra himself, will be able to stand it. Formerly thou wert instructed on

the mountains of Himavat by Meru Savarni; in the town of Varanavata by

Krishna Dwaipayana; on the cliff of Bhrigu by Rama; and on the banks of

the Dhrishadwati by Sambhu himself. Thou hast also listened to the

instruction of the great Rishi Asita on the hills of Anjana; and thou

becamest a disciple of Bhrigu on the banks of the Kalmashi. Narada and

this thy priest Dhaumya will now become thy instructors. In the matter of

the next world, abandon not these excellent lessons thou hast obtained

from the Rishis. O son of Pandu. thou surpassest in intelligence even

Pururavas, the son of Ila; in strength, all other monarchs, and in

virtue, even the Rishis. Therefore, resolve thou earnestly to win

victory, which belongeth to Indra; to control thy wrath, which belongeth

to Yama; to give in charity, which belongeth to Kuvera; and to control

all passions, which belongeth to Varuna. And, O Bharata, obtain thou the

power of gladdening from the moon, the power of sustaining all from

water; forbearance from the earth; energy from the entire solar disc;

strength from the winds, and affluence from the other elements. Welfare

and immunity from ailment be thine; I hope to see thee return. And, O

Yudhishthira, act properly and duly in all seasons,--in those of

distress--in those of difficulty,--indeed, in respect of everything, O

son of Kunti, with our leave go hence. O Bharata, blessing be thine. No

one can say that ye have done anything sinful before. We hope to see

thee, therefore, return in safety and crowned with success."

Vaisampayana continued,--"Thus addressed by Vidura, Yudhishthira the son

of Pandu, of prowess incapable of being baffled, saying, 'So be it,'

bowing low unto Bhishma and Drona, went away."

SECTION LXXVIII

Vaisampayana said,--'Then when Draupadi was about to set out she went

unto the illustrious Pritha and solicited her leave. And she also asked

leave of the other ladies of the household who had all been plunged into

grief. And saluting and embracing every one of them as each deserved, she

desired to go away. Then there arose within the inner apartments of the

Pandavas a loud wail of woe. And Kunti, terribly afflicted upon beholding

Draupadi on the eve of her journey, uttered these words in a voice choked

with grief,--

'O child, grieve not that this great calamity hath overtaken thee. Thou

art well conversant with the duties of the female sex, and thy behaviour

and conduct also are as they should be. It behoveth me not, O thou of

sweet smiles, to instruct thee as to thy duties towards thy lords. Thou

art chaste and accomplished, and thy qualities have adorned the race of

thy birth as also the race into which thou hast been admitted by

marriage. Fortunate are the Kauravas that they have not been burnt by thy

wrath. O child, safely go thou blest by my prayers. Good women never

suffer their hearts to the unstung at what is inevitable. Protected by

virtue that is superior to everything, soon shalt thou obtain good

fortune. While living in the woods, keep thy eye on my child Sahadeva.

See that his heart sinketh not under this great calamity.'

"Saying 'So be it!' the princess Draupadi bathed in tears, and clad in

one piece of cloth, stained with blood, and with hair dishevelled left

her mother-in-law. And as she went away weeping and wailing Pritha

herself in grief followed her. She had not gone far when she saw her sons

shorn of their ornaments and robes, their bodies clad in deerskins, and

their heads down with shame. And she beheld them surrounded by rejoicing

foes' and pitied by friends. Endued with excess of parental affection,

Kunti approached her sons in that state, and embracing them all, and in

accents choked by woe, She said these words,--

"Ye are virtuous and good-mannered, and adorned with all excellent

qualities and respectful behaviour. Ye are all high-minded, and engaged

in the service of your superiors. And ye are also devoted to the gods and

the performance of sacrifices. Why, then, hath this calamity overtaken

you. Whence is this reverse of fortune? I do not see by whose wickedness

this sin hath overtaken you. Alas I have brought you forth. All this must

be due to my ill fortune. It is for this that ye have been overtaken by

this calamity, though ye all are endued with excellent virtues. In energy

and prowess and strength and firmness and might, ye are not wanting. How

shall ye now, losing your wealth and possessions, live poor in the

pathless woods? If I had known before that ye were destined to live in

the woods, I would not have on Pandit's death come from the mountains of

Satasringa to Hastinapore. Fortunate was your father, as I now regard,

for he truly reaped the fruit of his asceticism, and he was gifted with

foresight, as he entertained the wish of ascending heaven, without having

to feel any pain on account of his sons. Fortunate also was the virtuous

Madri, as I regard her today, who had, it seems, a fore-knowledge of what

would happen and who on that account, obtained the high path of

emancipation and every blessing therewith. All, Madri looked upon me as

her stay, and her mind and her affections were ever fixed on me. Oh, fie

on my desire of life, owing to which suffer all this woe. Ye children, ye

are all excellent and dear unto me. I have obtained you alter much

suffering. I cannot leave you. Even I will go with you. Alas, O Krishna,

(Draupadi), why dost thou leave me so? Everything endued with life is

sure to perish. Hath Dhata (Brahma) himself forgotten to ordain my death?

Perhaps, it is so, and, therefore, life doth not quit me. O Krishna, O

thou who dwellest in Dwaraka, O younger brother of Sankarshana, where art

thou? Why dost thou not deliver me and these best of men also from such

woe? They say that thou who art without beginning and without end

deliverest those that think of thee. Why doth this saying become untrue.

These my sons are ever attached to virtue and nobility and good fame and

prowess. They deserve not to suffer affliction. Oh, show them mercy.

Alas, when there are such elders amongst our race as Bhishma and Drona

and Kripa, all conversant with morality and the science of worldly

concerns, how could such calamity at all come? O Pandu, O king, where art

thou? Why sufferest thou quietly thy good children to be thus sent into

exile, defeated at dice? O Sahadeva, desist from going. Thou art my

dearest child, dearer, O son of Madri, than my body itself. Forsake me

not. It behoveth thee to have some kindness for me. Bound by the ties of

virtue, let these thy brothers go. But then, earn thou that virtue which

springeth from waiting upon me.'"

Vaisampayana continued,--"The Pandavas then consoled their weeping mother

and with hearts plunged in grief set out for the woods. And Vidura

himself also much afflicted, consoling the distressed Kunti with reasons,

and led her slowly to his house. And the ladies of Dhritarashtra's house,

hearing everything as it happened, viz., the exile (of the Pandavas) and

the dragging of Krishna into the assembly where the princes had gambled,

loudly wept censuring the Kauravas. And the ladies of the royal household

also sat silent for a long time, covering their lotus-like faces with

their fair hands. And king Dhritarashtra also thinking of the dangers

that threatened his sons, became a prey to anxiety and could not enjoy

peace of mind. And anxiously meditating on everything, and with mind

deprived of its equanimity through grief, he sent a messenger unto

Vidura, saying, 'Let Kshatta come to me without a moment's delay.'

"At this summons, Vidura quickly came to Dhritarashtra's palace. And as

soon as he came, the monarch asked him with great anxiety how the

Pandavas had left Hastinapore."

SECTION LXXIX

Vaisampayana said,--"As soon as Vidura endued with great foresight came

unto him king Dhritarashtra, the son of Amvika, timidly asked his

brother,--'How doth Yudhishthira, the son of Dharma, proceed along? And

how Arjuna? And how the twin sons of Madri? And how, O Kshatta, doth

Dhaumya proceed along? And how the illustrious Draupadi? I desire to hear

everything, O Kshatta; describe to me all their acts.'

Vidura replied,--'Yudhishthira, the son of Kunti, hath gone away covering

his face with his cloth. And Bhima, O king, hath gone away looking at his

own mighty arms. And Jishnu (Arjuna) hath gone away, following the king

spreading sand-grains around. And Sahadeva, the son of Madri, hath gone

away besmearing his face, and Nakula, the handsomest of men, O king, hath

gone away, staining himself with dust and his heart in great affliction.

And the large-eyed and beautiful Krishna hath gone away, covering her

face with her dishevelled hair following in the wake of the king, weeping

and in tears. And O monarch, Dhaumya goeth along the road, with kusa

grass in hand, and uttering the aweful mantras of Sama Veda that relate

to Yama.'

Dhritarashtra asked,--"Tell me, O Vidura, why is it that the Pandavas are

leaving Hastinapore in such varied guise."

"Vidura replied,--'Though persecuted by thy sons and robbed of his

kingdom and wealth the mind of the wise king Yudhishthira the just hath

not yet deviated from the path of virtue. King Yudhishthira is always

kind, O Bharata, to thy children. Though deprived (of his kingdom and

possessions) by foul means, filled with wrath as he is, he doth not open

eyes. 'I should not burn the people by looking at them with angry

eyes,'--thinking so, the royal son of Pandu goeth covering his face.

Listen to me as I tell thee, O bull of the Bharata race, why Bhima goeth

so. 'There is none equal to me in strength of arms,' thinking so Bhima

goeth repeatedly stretching forth his mighty arms. And, O king, proud of

the strength of his arms, Vrikodara goeth, exhibiting them and desiring

to do unto his enemies deeds worthy of those arms. And Arjuna the son of

Kunti, capable of using both his arms (in wielding the Gandiva) followeth

the footsteps of Yudhishthira, scattering sand-grains emblematical of the

arrows he would shower in battle. O Bharata, he indicateth that as the

sand-grains are scattered by him with ease, so will he rain arrows with

perfect ease on the foe (in time of battle). And Sahadeva goeth

besmearing his lace, thinking 'None may recognise me in this day of

trouble.' And, O exalted one, Nakula goeth staining himself with dust

thinking, 'Lest otherwise I steal the hearts of the ladies that may look

at me.' And Draupadi goeth, attired in one piece of stained cloth, her

hair dishevelled, and weeping, signifying--'The wives of those for whom I

have been reduced to such a plight, shall on the fourteenth year hence be

deprived of husbands, sons and relatives and dear ones and smeared all

over with blood, with hair dishevelled and all in their feminine seasons

enter Hastinapore having offered oblations of water (unto the manes of

those they will have lost). And O Bharata, the learned Dhaumya with

passions under full control, holding the kusa grass in his hand and

pointing the same towards the south-west, walketh before, singing the

mantras of the Sama Veda that relate to Yama. And, O monarch, that

learned Brahamana goeth, also signifying, 'When the Bharatas shall be

slain in battle, the priests of the Kurus will thus sing the Soma mantras

(for the benefit of the deceased).' And the citizens, afflicted with

great grief, are repeatedly crying out, 'Alas, alas, behold our masters

are going away! O fie on the Kuru elders that have acted like foolish

children in thus banishing heirs of Pandu from covetousness alone. Alas,

separated from the son of Pandu we all shall become masterless. What love

can we bear to the wicked and avaricious Kurus? Thus O king, have the

sons of Kunti, endued with great energy of mind, gone away,--indicating,

by manner and signs, the resolutions that are in their hearts. And as

those foremost of men had gone away from Hastinapore, flashes of

lightning appeared in the sky though without clouds and the earth itself

began to tremble. And Rahu came to devour the Sun, although it was not

the day of conjunction And meteors began to fall, keeping the city to

their right. And jackals and vultures and ravens and other carnivorous

beasts and birds began to shriek and cry aloud from the temples of the

gods and the tops of sacred trees and walls and house-tops. And these

extraordinary calamitous portents, O king, were seen and heard,

indicating the destruction of the Bharatas as the consequence of thy evil

counsels."

Vaisampayana continued,--"And, O monarch, while king Dhritarashtra and

the wise Vidura were thus talking with each other, there appeared in that

assembly of the Kauravas and before the eyes of all, the best of the

celestial Rishis. And appealing before them all, he uttered these

terrible words, On the fourteenth year hence, the Kauravas, in

consequence of Duryodhana's fault, will all be destroyed by the might of

Bhima and Arjuna'. And having said this, that best of celestial Rishis,

adorned with surpassing Vedic grace, passing through the skies,

disappeared from the scene. Then Duryodhana and Karna and Sakuni, the son

of Suvala regarding Drona as their sole refuge, offered the kingdom to

him. Drona then, addressing the envious and wrathful Duryodhana and

Dussasana and Karna and all the Bharata, said, 'The Brahamanas have said

that the Pandavas being of celestial origin are incapable of being slain.

The sons of Dhritarashtra, however, having, with all the kings, heartily

and with reverence sought my protection, I shall look after them to the

best of my power. Destiny is supreme, I cannot abandon them. The sons of

Pandu, defeated at dice, are going into exile in pursuance of their

promise. They will live in the woods for twelve years. Practising the

Brahmacharyya mode of life for this period, they will return in anger and

to our great grief take the amplest vengeance on their foes. I had

formerly deprived Drupada of his kingdom in a friendly dispute. Robbed of

his kingdom by me, O Bharata, the king performed a sacrifice for

obtaining a son (that should slay me). Aided by the ascetic power of Yaja

and Upayaja, Drupada obtained from the (sacrificial) fire a son named

Dhrishtadyumna and a daughter, viz., the faultless Krishna, both risen

from the sacrificial platform. That Dhrishtadyumna is the brother-in-law

of the sons of Pandu by marriage, and dear unto them. It is for him,

therefore that I have much fear. Of celestial origin and resplendent as

the fire, he was born with bow, arrows, and encased in mail. I am a being

that is mortal. Therefore it is for him that I have great fear. That

slayer of all foes, the son of Parshatta, hath taken the side of the

Pandavas. I shall have to lose my life, if he and I ever encounter each

other in battle. What grief can be greater to me in this world than this,

ye Kauravas that Dhrishtadyumna is the destined slayer of Drona--this

belief is general. That he hath been born for slaying me hath been heard

by me and is widely known also in the world. For thy sake, O Duryodhana,

that terrible season of destruction is almost come. Do without loss of

time, what may be beneficial unto thee. Think not that everything hath

been accomplished by sending the Pandavas into exile. This thy happiness

will last for but a moment, even as in winter the shadow of the top of

the palm tree resteth (for a short time) at its base. Perform various

kinds of sacrifices, and enjoy, and give O Bharata, everything thou

likest. On the fourteenth year hence, a great calamity will overwhelm

thee.'"

Vaisampayana continued,--"Hearing these words of Drona, Dhritarashtra

said,--'O Kshatta, the preceptor hath uttered what is true. Go thou and

bring back the Pandavas. If they do not come back, let them go treated

with respect and affection. Let those my sons go with weapons, and cars,

and infantry, and enjoying every other good thing.'"

SECTION LXXX

Vaisampayana said,--"defeated at dice, after the Pandavas had gone to the

woods, Dhritarashtra, O king, was overcome with anxiety. And while he was

seated restless with anxiety and sighing in grief, Sanjaya approaching

him said, 'O lord of the earth having now obtained the whole earth with

all its wealth and sent away the sons of Pandu into exile, why is it, O

king, that thou grievest so?"

Dhritarashtra said,--'What have they not to grieve for who will have to

encounter in battle those bulls among warriors--the sons of

Pandu--fighting on great cars and aided by allies?'

"Sanjaya said,--"O king, all this great hostility is inevitable on

account of thy mistaken action, and this will assuredly bring about the

wholesale destruction of the whole world. Forbidden by Bhishma, by Drona,

and by Vidura, thy wicked-minded and shameless son Duryodhana sent his

Suta messenger commanding him to bring into court the beloved and

virtuous wife of the Pandavas. The gods first deprive that man of his

reason unto whom they send defeat and disgrace. It is for this that such

a person seeth things in a strange light. When destruction is at hand,

evil appeareth as good unto the understanding polluted by sin, and the

man adhereth to it firmly. That which is improper appeareth as proper,

and that which is proper appeareth as improper unto the man about to be

overwhelmed by destruction, and evil and impropriety are what he liketh.

The time that bringeth on destruction doth not come with upraised club

and smash one's head. On the other hand the peculiarity of such a time is

that it maketh a man behold evil in good and good in evil. The wretches

have brought on themselves this terrible, wholesale, and horrible

destruction by dragging the helpless princess of Panchala into the court.

Who else than Duryodhana--that false player of dice could bring into the

assembly, with insults, the daughter of Drupada, endued with beauty and

intelligence, and conversant with every rule of morality and duty, and

sprung not from any woman's womb but from the sacred fire? The handsome

Krishna, then in her season, attired in one piece of stained cloth when

brought into the court cast her eyes upon the Pandavas. She beheld them,

however, robbed of their wealth, of their kingdom, of even their attire,

of their beauty, of every enjoyment, and plunged into a state of bondage.

Bound by the tie of virtue, they were then unable to exert their prowess.

And before all the assembled kings Duryodhana and Karna spake cruel and

harsh words unto the distressed and enraged Krishna undeserving of such

treatment. O monarch, all this appeareth to me as foreboding fearful

consequences.'

Dhritarashtra said,--'O Sanjaya, the glances of the distressed daughter

of Drupada might consume the whole earth. Can it be possible that even a

single son of mine will live? The wives of the Bharatas, uniting with

Gandhari upon beholding virtuous Krishna, the wedded wife of the

Pandavas, endued with beauty and youth, dragged into the court, set up

frightful wail. Even now, along with all my subjects, they weep every

day. Enraged at the ill treatment of Draupadi, the Brahmanas in a body

did not perform that evening their Agnihotra ceremony. The winds blew

mightily as they did at the time of the universal dissolution. There was

a terrible thunder-storm also. Meteors fell from the sky, and Rahu by

swallowing the Sun unseasonably alarmed the people terribly. Our

war-chariots were suddenly ablaze, and all their flagstaffs fell down

foreboding evil unto the Bharatas. Jackals began to cry frightfully from

within the sacred fire-chamber of Duryodhana, and asses from all

directions began to bray in response. Then Bhishma and Drona, and Kripa,

and Somadatta and the high-souled Vahlika, all left the assembly. It was

then that at the advice of Vidura I addressed Krishna and said, 'I will

grant thee boons, O Krishna, indeed, whatever thou wouldst ask? The

princess of the Panchala there begged of me the liberation of the

Pandavas. Out of my own motion I then set free the Pandavas, commanding

them to return (to their capital) on their cars and with their bows and

arrows. It was then that Vidura told me, 'Even this will prove the

destruction of the Bharata race, viz., this dragging of Krishna into the

court. This daughter of the King of Panchala is the faultless Sree

herself. Of celestial origin, she is the wedded wife of the Pandavas. The

wrathful sons of Pandu will never forgive this insult offered unto her.

Nor will the mighty bowmen of the Vrishni race, nor the mighty warriors

amongst the Panchalas suffer this in silence. Supported by Vasudeva of

unbaffled prowess, Arjuna will assuredly come back, surrounded by the

Panchala host. And that mighty warrior amongst them, Bhimasena endued

with surpassing strength, will also come back, whirling his mace like

Yama himself with his club. These kings will scarcely be able to bear the

force of Bhima's mace. Therefore, O king, not hostility but peace for

ever with the sons of Pandu is what seemeth to me to be the best. The

sons of Pandu are always stronger than the Kurus. Thou knowest, O king,

that the illustrious and mighty king Jarasandha was slain in battle by

Bhima with his bare arms alone. Therefore, O bull of the Bharata race, it

behoveth thee to make peace with the sons of Pandu. Without scruples of

any kind, unite the two parties, O king. And it thou actest in this way,

thou art sure to obtain good luck, O king. It was thus, O son of

Gavalgani, that Vidura addressed me in words of both virtue and profit.

And I did not accept this counsel, moved by affection for my son."

The End of Sabha Parva

FOOTNOTES

1. A word of benediction, similar to 'Amen.'