The Mahabharata of Krishna-Dwaipayana Vyasa BOOK 14 ASWAMEDHA PARVA

The Mahabharata

of

Krishna-Dwaipayana Vyasa

BOOK 14

ASWAMEDHA PARVA

Translated into English Prose from the Original Sanskrit Text

by

Kisari Mohan Ganguli

[1883-1896]

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

THE MAHABHARATA

ASWAMEDHA PARVA

SECTION I

(Aswamedhika Parva)

OM! HAVING BOWED down unto Narayana, and Nara the foremost of male

beings, and unto the goddess Saraswati, must the word Jaya be uttered.

"Vaisampayana said, "After the king Dhritarashtra had offered libations

of water (unto the manes of Bhisma), the mighty-armed[1] Yudhishthira,

with his senses bewildered, placing the former in his front, ascended the

banks (of the river), his eyes suffused with tears, and dropt down on the

bank of the Ganga like an elephant pierced by the hunter. Then incited by

Krishna, Bhima took him up sinking. 'This must not be so,' said Krishna,

the grinder of hostile hosts. The Pandavas, O king, saw Yudhishthira, the

son of Dharma, troubled and lying on the ground, and also sighing again

and again. And seeing the king despondent and feeble, the Pandavas,

overwhelmed with grief, sat down, surrounding him. And endowed with high

intelligence and having the sight of wisdom, king Dhritarashtra,

exceedingly afflicted with grief for his sons, addressed the monarch,

saying,--'Rise up, O thou tiger among the Kurus. Do thou now attend to

thy duties. O Kunti's son, thou hast conquered this Earth according to

the usage of the Kshatriyas. Do thou now, O lord of men, enjoy her with

thy brothers and friends. O foremost of the righteous, I do not see why

thou shouldst grieve. O lord of the Earth, having lost a hundred sons

like unto riches obtained in a dream, it is Gandhari and I, who should

mourn. Not having listened to the pregnant words of the high-souled

Vidura, who sought our welfare, I, of perverse senses, (now) repent. The

virtuous Vidura, endowed with divine insight, had told me,--'Thy race

will meet with annihilation owing to the transgressions of Duryodhana. O

king, if thou wish for the weal of thy line, act up to my advice. Cast

off this wicked-minded monarch, Suyodhana, and let not either Karna or

Sakuni by any means see him. Their gambling too do thou, without making

any fuss suppress, and anoint the righteous king Yudhishthira. That one

of subdued senses will righteously govern the Earth. If thou wouldst not

have king Yudhishthira, son of Kunti, then, O monarch, do thou,

performing a sacrifice, thyself take charge of the kingdom, and regarding

all creatures with an even eye, O lord of men, do thou let thy kinsmen. O

thou advancer of thy kindred, subsist on thy bounty.' When, O Kunti's

son, the far-sighted Vidura said this, fool that I was I followed the

wicked Duryodhana. Having turned a deaf ear to the sweet speech of that

sedate one, I have obtained this mighty sorrow as a consequence, and have

been plunged in an ocean of woe. Behold thy old father and mother, O

king, plunged in misery. But, O master of men, I find no occasion for thy

grief.'"

SECTION II

"Vaisampayana said, "Thus addressed by the intelligent king Dhritarashtra

Yudhishthira, possessed of understanding, became calm. And then Kesava

(Krishna) accosted him,--'If a person indulges excessively in sorrow for

his departed forefathers, he grieves them. (Therefore, banishing grief),

do thou (now) celebrate many a sacrifice with suitable presents to the

priests; and do thou gratify the gods with Soma liquor, and the manes of

thy forefathers with their due food and drink. Do thou also gratify thy

guests with meat and drink and the destitute with gifts commensurate with

their desires. A person of thy high intelligence should not bear himself

thus. What ought to be known hath been known by thee; what ought to be

done, hath also been performed. And thou hast heard the duties of the

Kshatriyas, recited by Bhishma, the son of Bhagirathi, by Krishna

Dwaipayana, Narada and Vidura. Therefore thou shouldst not walk the way

of the stupid; but pursuing the course of thy forefathers, sustain the

burthen (of the empire). It is meet that a Kshatriya should attain heaven

for certain by his (own) renown. Of heroes, those that came to be slain

never shall have to turn away (from the celestial regions). Renounce thy

grief, O mighty sovereign. Verily, what hath happened was destined to

happen so. Thou canst in no wise see those that have been slain in this

war.--Having said this unto Yudhishthira, prince of the pious, the

high-spirited Govinda paused; and Yudhishthira answered him thus, 'O

Govinda, full well do I know thy fondness for me. Thou hast ever favoured

me with thy love and thy friendship. And, O holder of the mace and the

discus. O scion of Yadu's race, O glorious one, if (now) with a pleased

mind thou dost permit me to go to the ascetic's retreat in the woods,

then thou wouldst compass what is highly desired by me. Peace find I none

after having slain my grand-father, and that foremost of men, Karna, who

never fled from the field of battle. Do thou, O Janarddana, so order that

I may be freed from this heinous sin and that my mind may be purified. As

Pritha's son was speaking thus, the highly-energetic Vyasa, cognisant of

the duties of life, soothing him, spoke these excellent words, My child,

thy mind is not yet calmed; and therefore thou art again stupefied by a

childish sentiment. And wherefore, O child, do we over and over again

scatter our speech to the winds? Thou knowest duties of the Kshatriyas,

who live by warfare. A king that hath performed his proper part should

not suffer himself to be overwhelmed by sorrow. Thou hast faithfully

listened to the entire doctrine of salvation; and I have repeatedly

removed thy misgivings arising out of desire. But not paying due heed to

what I have unfolded, thou of perverse understanding hast doubtless

forgotten it clean. Be it not so. Such ignorance is not worthy of thee. O

sinless one, thou knowest all kinds, of expiation; and thou hast also

heard of the virtues of kings as well as the merits of gifts. Wherefore

then, O Bharata, acquainted with every morality and versed in all the

Agamas, art thou overwhelmed (with grief) as if from ignorance?'"

SECTION III

"Vyasa said, 'O Yudhishthira, thy wisdom, I conceive, is not adequate.

None doth any act by virtue of his own power. It is God. who engageth him

in acts good or bad, O bestower of honour. Where then is the room for

repentance? Thou deemest thyself as having perpetrated impious acts. Do

thou, therefore, O Bharata, harken as to the way in which sin may be

removed. O Yudhishthira, those that commit sins, can always free

themselves from them through penance, sacrifice and gifts. O king, O

foremost of men, sinful people are purified by sacrifice, austerities and

charity. The high-souled celestials and Asuras perform sacrifices for

securing religious merit; and therefore sacrifice are of supreme

importance. It is through sacrifices that the high-souled celestials had

waxed so wondrously powerful; and having celebrated rites did they

vanquish the Danavas. Do thou, O Yudhishthira, prepare for the Rajasuya,

and the horse-sacrifice, as well as, O Bharata, for the Sarvamedha and

the Naramedha.[2] And then as Dasaratha's son, Rama, or as Dushmanta's

and Sakuntala's son, thy ancestor, the lord of the Earth, the exceedingly

puissant king Bharata, had done, do thou agreeably to the ordinance

celebrate the Horse-sacrifice with Dakshinas. Yudhishthira replied,

'Beyond a doubt, the Horse-sacrifice purifieth princes. But I have a

purpose of which it behoveth thee to hear. Having caused this huge

carnage of kindred, I cannot, O best of the regenerate ones, dispense

gifts even on a small scale; I have no wealth to give. Nor can I for

wealth solicit these juvenile sons of kings, staying in sorry plight,

with their wounds yet green, and undergoing suffering. How, O foremost of

twice-born ones, having myself destroyed the Earth can I, overcome by

sorrow, levy dues for celebrating a sacrifice? Through Duryodhana's

fault, O best of ascetics, the kings of the Earth have met with

destruction, and we have reaped ignominy. For wealth Duryodhana hath

wasted the Earth; and the treasury of that wicked-minded son of

Dhritarashtra is empty. (In this sacrifice), the Earth is the Dakshina;

this is the rule that is prescribed in the first instance. The usual

reversal of this rule, though sanctioned, is observed, by the learned as

such. Nor, O ascetic, do I like to have a substitute (for this process).

In this matter, O reverend sir, it behoveth thee to favour me with thy

counsel'. Thus addressed by Pritha's son, Krishna Dwaipayana, reflecting

for a while, spoke unto the righteous king,--'This treasury, (now)

exhausted, shall be full. O son of Pritha, in the mountain Himavat (The

Himalayas) there is gold which had been left behind by Brahmanas at the

sacrifice of the high-souled Marutta.'[3] Yudhishthira asked, 'How in

that sacrifice celebrated by Marutta was so much gold amassed? And, O

foremost of speakers, when did he reign?' Vyasa said 'If, O Pritha's son,

thou art anxious to hear concerning that king sprung from the Karandhama

race, then listen to me as I tell thee when that highly powerful monarch

possessed of immense wealth reigned.'"

SECTION IV

"Yudhishthira said, 'O righteous one, I am desirous of hearing the

history of that royal sage Marutta. Do thou, O Dwaipayana, relate this

unto me, O sinless one.'

"Vyasa said, 'O child, in the Krita age Manu was lord (of the Earth)

wielding the sceptre. His son was known under the name of Prasandhi.

Prasandhi had a son named Kshupa, Kshupa's son was that lord (of men),

king Ikshwaku. He, O king, had a hundred sons endowed with pre-eminent

piety. And all of them were made monarchs by king Ikshwaku. The eldest of

them, Vinsa by name became the model of bowmen. Vinsa's son, O Bharata,

was the auspicious Vivinsa. Vivinsa, O king, had five and ten sons; all

of them were powerful archers, reverencial to the Brahmanas and truthful,

gentle and ever speaking fair. The eldest brother, Khaninetra, oppressed

all his brothers. And having conquered the entire kingdom rid of all

troubles, Khaninetra could not retain his supremacy; nor were the people

pleased with him. And dethroning him, they, O foremost of monarchs,

invested his son Suvarcha with the rights of sovereignty and (having

effected this) experienced joy (in their hearts). Seeing the reverses

sustained by his site as well as his expulsion from the empire, he was

ever intent on bringing about the welfare of the people, being devoted to

the Brahmanas, speaking the truth, practising purity and restraining his

senses and thoughts. And the subjects were well pleased with that

high-minded one constant in virtue. But he being constantly engaged in

virtuous deeds, his treasures and vehicles became greatly reduced. And on

his treasury having become depleted, the feudatory princes swarming round

him began to give him trouble. Being thus oppressed by many foes while

his treasury, horses and vehicles were impoverished, the king underwent

great tribulation along with his retainers and the denizens of his

capital. Although his power waned greatly, yet the foes could not slay

the king, for his power, O Yudhishthira, was established in

righteousness. And when he had reached the extreme of misery along with

the citizens, he blew his hand (with his mouth), and from that there

appeared a supply of forces. And then he vanquished all the kings living

along the borders of his dominions. And from this circumstance O king, he

hath been celebrated as Karandhama. His son, (the first) Karandhama who

was born at the beginning of the Treta age, equalled Indra himself and

was endowed with grace, and invincible even by the immortals. At that

time all the kings were under his control; and alike by virtue of his

wealth and for his prowess, he became their emperor. In short, the

righteous king Avikshit by name, became like unto Indra himself in

heroism; and he was given to sacrifices, delight took in virtue and held

his senses under restraint. And in energy he resembled the sun and in

forbearance Earth herself; in intelligence, he was like Vrihaspati, and

in calmness the mountain Himavat himself. And that king delighted the

hearts of his subjects by act, thought, speech, self-restraint, and

forbearance. He performed hundreds of horse-sacrifices, and the potent

and learned Angira himself served him as priest. His son surpassed his

sire in the possession of good qualities. Named Marutta, that lord of

kings was righteous and o great renown, an possessed the might of ten

thousand elephants. He was like unto Vishnu's second self. Desirous of

celebrating a sacrifice, that virtuous monarch, coming to Mount Meru on

the northern side of Himavat, caused thousands of shining golden vessels

to be forged. There on a huge golden hill he performed the rites. And

goldsmiths made basins and vessels and pans and seats without number. And

the sacrificial ground was near this place. And that righteous lord of

Earth, king Marutta, along with other princes, performed a sacrifice

there.'"

SECTION V

"Yudhishthira said, 'O best of speakers, how that king became so

powerful? And how, O twice-born one, did he obtain so much gold? And

where now, O reverend sire, is all his wealth? And, O ascetic, how can we

secure the same?'

"Vyasa thereupon said,--'As the numerous offspring of the Prajapati

Daksha, the Asuras and the Celestials challenged each other (to

encounter), so in the same way Angira's sons, the exceedingly energetic

Vrihaspati and the ascetic, Samvarta, of equal vows, challenged each

other, O king. Vrihaspati began to worry Samvarta again and again. And

constantly troubled by his elder brother, he, O Bharata, renouncing his

riches, went to the woods, with nothing to coyer his body save the open

sky.[4] (At that time), Vasava having vanquished and destroyed the

Asuras, and obtained the sovereignty of the celestial regions had

appointed as his priest Angira's eldest son, that best of Brahmanas,

Vrihaspati. Formerly Angira was the family-priest of king Karandhama.

Matchless among men in might, prowess and character; powerful like unto

Satakratu, righteous souled and of rigid vows, O king, he had vehicles,

and warrior, and many adherents, and superb and costly bedsteads,

produced through dint of meditation by the breath of his mouth. And by

his native virtues, the monarch had brought all the princes under his

sway. And having lived as long as he desired, he ascended to the heaven

in his corporal embodiment. And his son named Avikshit--conqueror of

foes,--righteous like unto Yayati, brought all the Earth under his

dominion. And both in merit and might the king resembled his sire. He had

a son named Marutta, endowed with energy, and resembling Vasava himself.

This earth clad in oceans; felt herself drawn towards him. He always[5]

used to defy the lord of the celestials; and O son of Pandu, Vasava also

defied Marutta. And Marutta,--master of Earth--was pure and possessed of

perfections. And in spite of his striving, Sakra could not prevail over

him. And incapable of controlling him, he riding on the horse, along with

the celestials summoning Vrihaspati, spoke to him thus, 'O Vrihaspati, if

thou wishest to do what is agreeable to me, do not perform priestly

offices for Marutta on behalf of the deities or the ancestral Manes. I

have, O Vrihaspati, obtained the sovereignty of the three worlds, while

Marutta is merely the lord of the Earth. How, O Brahmana, having acted as

priest unto the immortal king of the celestials, wilt thou unhesitatingly

perform priestly function unto Marutta subject to death? Good betide

thee! Either espouse my side or that of the monarch, Marutta or forsaking

Marutta, gladly come over to me.--Thus accosted by the sovereign of the

celestials, Vrihaspati, reflecting for a moment, replied unto the king of

the immortals. Thou art the Lord of creatures, and in thee are the worlds

established, And thou hast destroyed Namuchi, Viswarupa and Vala. Thou, O

hero, alone encompassest the highest prosperity of the celestials, and, O

slayer of Vala, thou sustainest the earth as well as the heaven. How, O

foremost of the celestials, having officiated as thy priest, shall I, O

chastiser of Paka, serve a mortal prince. Do thou listen to what I say.

Even if the god of fire cease to cause heat and warmth, or the earth

change its nature, or the sun ceases to give light, I shall never deviate

from the truth (that I have spoken).

Vaisampayana continued,--'On hearing this speech from Vrihaspati Indra

became cured of his envious feelings, and then praising him he repaired

to his own mansion.'

SECTION VI

"Vyasa said, 'The ancient legend of Vrihaspati and the wise Marutta is

cited in this connection. On hearing of the compact made by Angira's son

Vrihaspati with the lord of the gods (Indra), king Marutta made the

necessary preparations for a great sacrifice. The eloquent grandson of

Karandhama, (Marutta) having conceived the idea of a sacrifice in his

mind, went to Vrihaspati and addressed him thus, 'O worshipful ascetic, I

have intended to perform the sacrifice which thou didst propose to me

once on a previous occasion and in accordance with thy instructions, and

I now desire to appoint thee as officiating priest in this sacrifice, the

materials whereof have also been collected by me.--O excellent one, thou

art our family priest, therefore do thou take those sacrificial things

and perform the sacrifice thyself.'

Vrihaspati said, 'O lord of the earth, I do not desire to perform thy

sacrifice. I have been appointed as priest by the Lord of the gods

(Indra) and I have promised to him to act as such.'

Marutta said, 'Thou art our hereditary family priest, and for this reason

I entertain great regard for thee, and I have acquired the right of being

assisted at sacrifices by thee, and therefore it is meet that thou

shouldst officiate as priest at my sacrifice.'

Vrihaspati said, 'Having, O Marutta, acted as priest to the Immortals,

how can I act as such to mortal men, and whether thou dost depart hence

or stay, I tell thee, I have ceased to act as priest to any but the

Immortals. O thou of mighty arms, I am unable to act as thy priest now.

And according to thy own desire, thou canst appoint any one as thy priest

who will perform thy sacrifice.'

Vyasa said, 'Thus told, king Marutta became confused with shame, and

while returning home with his mind oppressed by anxiety, he met Narada on

his way. And that monarch on seeing the divine Rishi Narada stood before

him with due salutation, with his hands clasped together. Then Narada

addressing him thus said,--O royal sage, thou seemest to be not

well-pleased in thy mind; is all well with thee? Where hast thou been, O

sinless one, and whence the cause of this thy mental disquietude? And, O

king, if there be no objection to thy telling it to me, do thou, O best

of kings, disclose (the cause of thy anxiety) to me, so that, O prince, I

may allay the disquietude of thy mind with all my efforts.'

Vaisampayana continued, 'Thus addressed by the great Rishi Narada, king

Marutta informed him of the rebuff he had received from his religious

preceptor.'

Marutta said, 'Seeking for a priest to officiate at my sacrifice, I went

to that priest of the Immortals, Vrihaspati, the son of Angira, but he

did not choose to accept my offer. Having met with this rebuff from him,

I have no desire to live any longer now, for by his abandoning me thus, I

have, O Narada, become contaminated with sin.'

Vyasa said, 'Thus told by that king, Narada, O mighty prince, made this

reply to him with words which seemed to revive that son of Avikshit.'

Narada said, 'The virtuous son of Angira, Samvarta by name is wandering

over all the quarters of the earth in a naked state to the wonder of all

creatures; do thou, O prince, go to him. If Vrihaspati does not desire to

officiate at thy sacrifice, the powerful Samvarta, if pleased with thee,

will perform thy sacrifice.'

Marutta said, 'I feel as if instilled with new life, by these thy words,

O Narada, but O the best of speakers, do thou tell me where I can find

Samvarta, and how I can remain by his side, and how I am to act so that

he may not abandon me, for I do not desire to live if I meet with a

rebuff from him also.'

Narada said, 'Desirous of seeing Maheswara, O prince, he wanders about at

his pleasure in the city of Varanasi, in the garb of a mad man. And

having reached the gate of that city, thou must place a dead body

somewhere near it, and the man who shall turn away on seeing the corpse,

do thou, O prince, know that man to be Samvarta, and knowing him, do thou

follow his footsteps wheresoever that powerful man chooses to go and

finding him (at length) in a lonely place thou must seek his protection

with thy hands clasped together in supplication to him. And if he

enquires of thee as to the person who has given thee the information

about his own self, do thou tell him that Narada has informed thee about

Samvarta. And if he should ask thee to follow me, thou must tell him

without any hesitation, that I have entered into the fire.'

Vyasa said, 'Having signified his assent to the proposal of Narada, that

royal sage after duly worshipping him, and taking his permission,

repaired to the city of Varanasi, and having reached there, that famous

prince did as he had been told, and remembering the words of Narada, he

placed a corpse at the gate of the city. And by coincidence, that

Brahmana also entered the gate of the city at the same time. Then on

beholding the corpse, he suddenly turned away. And on seeing him turn

back, that prince, the son of Avikshit followed his footsteps with his

hands clasped together, and with the object of receiving instruction from

him. And then finding him in a lonely place, Samvarta covered the king

with mud and ashes and phlegm and spittle. And though thus worried and

oppressed by Samvarta, the king followed that sage with his hands clasped

together in supplication and trying to appease him. At length overcome

with fatigue, and reaching the cool shade of a sacred fig tree with many

branches, Samvarta desisted from his course and sat himself to rest.'

SECTION VII

"Samvarta said, 'How hast thou come to know me, and who has referred thee

to me, do thou tell this to me truly, if thou wishest me to do what is

good to thee. And if thou speak truly, thou shalt attain all the objects

of thy desire, and shouldst thou tell a lie, thy head shall be riven in a

hundred pieces.'

Marutta said, 'I have been told by Narada, wandering on his way, that

thou art the son of our family-priest, and this (information) has

inclined my mind (towards thee), with exquisite satisfaction.'

Samvarta said, 'Thou hast told this to me truly. He (Narada) knows me to

be a performer of sacrifices. Now tell me where is Narada living at

present.'

Marutta said, 'That prince of celestial saints (Narada) having given me

this information about thee, and commended me to thy care, has entered

into the fire.'

Vyasa said, 'Hearing these words from the king (Marutta) Samvarta was

highly gratified, and he said (addressing Marutta). 'I too am quite able

to do all that.' Then, O prince, that Brahmana, raving like a lunatic,

and repeatedly scolding Marutta with rude words, again accosted him thus,

'I am afflicted with a cerebral disorder, and, I always act according to

the random caprices of my own mind. Why art thou bent upon having this

sacrifice performed by a priest of such a singular disposition? My

brother is able to officiate at sacrifices, and he has gone over to

Vasava (Indra), and is engaged in performing his sacrifices, do thou

therefore have thy sacrifice performed by him. My elder brother has

forcibly taken away from me all my household goods and mystical gods, and

sacrificing clients, and has now left to me only this physical body of

mine, and, O son of Avikshit, as he is worthy of all respect from me, I

cannot by any means officiate at thy sacrifice, unless with his

permission. Thou must therefore go to Vrihaspati first, and taking his

permission thou canst come back to me, if thou hast any desire to perform

a sacrifice, and then only shall I officiate at thy sacrifice.'

Marutta said, 'Do thou listen to me, O Samvarta, I did go to Vrihaspati

first, but desiring the patronage of Vasava, he did not wish to have me

as his sacrificer. He said, 'Having secured the priesthood of the

Immortals, I do not desire to act for mortals, and, I have been forbidden

by Sakra (Indra) to officiate at Marutta's sacrifice, as he told me that

Marutta having become lord of the earth, was always filled with a desire

to rival him.' And to this thy brother assented by saying to the Slayer

of Vala (Indra),--Be it so. Know thou, O best of ascetics, that as he had

succeeded in securing the protection of the Lord of the Celestials, I

repaired to him with gratified heart, but he did not agree to act as my

priest. And thus repulsed, I now desire to spend all I possess, to have

this sacrifice performed by thee, and to outstrip Vasava by the merit of

thy good offices. As I have been repulsed by Vrihaspati for no fault of

mine, I have now no desire, O Brahmana, to go to him to seek his aid in

this sacrifice."

Samvarta said, 'I can certainly, O king, accomplish all that thou

desirest, if only thou agree to do all that I shall ask thee to do, but I

apprehend that Vrihaspati and Purandara (Indra) when they will learn that

I am engaged in performing thy sacrifice, will be filled with wrath, and

do all they can to injure thee. Therefore, do thou assure me of thy

steadfastness, so as to ensure my coolness and constancy, as otherwise.

if I am filled with wrath against thee, I shall reduce (destroy) thee and

thy kindred to ashes."

Marutta said, 'If ever I forsake thee, may I never attain the blessed

regions as long as the mountains shall exist, and the thousand-rayed sun

continue to emit heat: if I forsake dice, may I never attain true wisdom,

and remain for ever addicted to worldly (material) pursuits."

Samvarta said, "Listen, O son of Avikshit, excellent as it is the bent of

thy mind to perform this act, so too, O king, have I in my mind the

ability to perform the sacrifice, I tell thee, O king, that thy good

things will become imperishable, and that thou shalt lord it over Sakra

and the Celestials with Gandharvas. For myself, I have no desire to amass

wealth or sacrificial presents, I shall only do what is disagreeable to

both Indra and my brother, I shall certainly make thee attain equality

with Sakra, and I tell thee truly that I shall do what is agreeable to

thee."

SECTION VIII

"Samvarta said, "There is a peak named Munjaban on the summits of the

Himalaya mountains, where the adorable Lord of Uma (Mahadeva) is

constantly engaged in austere devotional exercises. There the mighty and

worshipful god of great puissance, accompanied by his consort Uma, and

armed with his trident, surrounded by wild goblins of many sorts,

pursuing his random wish or fancy, constantly resides in the shade of

giant forest trees, or in the caves, or on the rugged peaks of the great

mountain. And there the Rudras, the Saddhyas, Viswedevas, the Vasus,

Yama, Varuna, and Kuvera with all his attendants, and the spirits and

goblins, and the two Aswins, the Gandharvas, the Apsaras, the Yakshas, as

also the celestial sages, the Sun-gods, as well as the gods presiding

over the winds, and evil spirits of all sorts, worship the high-souled

lord of Uma, possessed of diverse characteristics. And there, O king, the

adorable god sports with the wild and playful followers of Kuvera,

possessed of weird and ghostly appearances. Glowing with its own

splendour, that mountain looks resplendent as the morning sun. And no

creature with his natural eyes made of flesh, can ever ascertain its

shape or configuration, and neither heat nor cold prevails there, nor

doth the sun shine nor do the winds blow. And, O king, neither doth

senility nor hunger, nor thirst, nor death, nor fear afflict any one at

that place. And, O foremost of conquerors, on all sides of that mountain,

there exist mines of gold, resplendent as the rays of the sun. And O

king, the attendants of Kuvera, desirous of doing good to him, protect

these mines of gold from intruders, with uplifted arms. Hie thee thither,

and appease that adorable god who is known by the names of Sarva, Bedha,

Rudra, Sitikantha, Surapa, Suvarcha, Kapardi, Karala, Haryyaksha, Varada,

Tryaksha, Pushnodantabhid, Vamana, Siva, Yamya, Avyaktarupa, Sadvritta,

Sankara, Kshemya, Harikesa, Sthanu, Purusha, Harinetra, Munda, Krishna,

Uttarana, Bhaskara, Sutirtha, Devadeva, Ranha, Ushnishi, Suvaktra,

Sahasraksha, Midhvan, Girisa, Prasanta, Yata, Chiravasa, Vilwadanda,

Siddha, Sarvadandadhara, Mriga, Vyadha, Mahan, Dhanesa, Bhava, Vara,

Somavaktra, Siddhamantra, Chakshu, Hiranyavahu, Ugra, Dikpati, Lelihana,

Goshtha, Shiddhamantra, Vrishnu, Pasupati, Bhutapati, Vrisha,

Matribhakta, Senani, Madhyama, Sruvahasta, Yati, Dhanwi, Bhargava, Aja,

Krishnanetra, Virupaksha, Tikshnadanshtra, Tikshna, Vaiswanaramukha,

Mahadyuti, Ananga, Sarva, Dikpati, Bilohita, Dipta, Diptaksha, Mahauja,

Vasuretas, Suvapu, Prithu, Kritivasa, Kapalmali, Suvarnamukuta, Mahadeva,

Krishna, Tryamvaka, Anagha, Krodhana, Nrisansa, Mridu, Vahusali, Dandi,

Taptatapa, Akrurakarma, Sahasrasira, Sahasra-charana, Swadha-swarupa,

Vahurupa, Danshtri, Pinaki, Mahadeva, Mahayogi, Avyaya, Trisulahasta,

Varada, Tryamvaka, Bhuvaneswara, Tripuraghna, Trinayana, Trilokesa,

Mahanja, Sarvabhuta-prabhava, Sarvabhuta-dharana, Dharanidhara, Isana,

Sankara, Sarva, Siva, Visveswara, Bhava, Umapati, Pasupati, Viswarupa,

Maheswara, Virupaksha, Dasabhuja, Vrishavadhwaja, Ugra, Sthanu, Siva,

Rudra, Sarva, Girisa, Iswara, Sitakantha, Aja, Sukra, Prithu, Prithuhara,

Vara, Viswarupa, Virupaksha, Vahurupa, Umapati, Anangangahara, Hara,

Saranya, Mahadeva, Chaturmukha. There bowing unto that deity, must thou

crave his protection. And thus, O prince, making thy submission to that

high-souled Mahadeva of great energy, shalt thou acquire that gold. And

the men who go there thus, succeed in obtaining the gold. Thus

instructed, Marutta, the son of Karandhama, did as he was advised. And

made superhuman arrangements for the performance of his sacrifice. And

artisans manufactured vessels of gold for that sacrifice. And Vrihaspati

too, hearing of the prosperity of Marutta, eclipsing that of the gods,

became greatly grieved at heart, and distressed at the thought that his

rival Samvarta should become prosperous, became sick at heart, and the

glow of his complexion left him, and his frame became emaciated. And when

the lord of the gods came to know that Vrihaspati was much aggrieved, he

went to him attended by the Immortals and addressed him thus."

SECTION IX

"Indra said, "Dost thou, O Vrihaspati, sleep in peace, and are thy

servants agreeable to thee, dost thou seek the welfare of the gods, and

do the gods, O Brahmana, protect thee?"

Vrihaspati said, "I do sleep in peace in my bed. O Lord of the gods, and

my servants are to my liking and I always seek the welfare of the gods,

and they cherish me well."

Indra said, "Whence then is this pain, mental or physical, and why art

thou pale and altered in appearance (complexion) at present? Tell me, O

Brahmana, who those people are, who have caused thee pain, so that I may

kill them all."

Vrihaspati said, "O Indra, I have heard that Marutta will perform a great

sacrifice at which exquisite presents will be given by him (to Brahmanas)

and that at his sacrifice Samvarta will act as the officiating priest,

and therefore do I desire that he may not officiate as priest at that

sacrifice."

Indra said, "Thou, O Brahmana, hast attained all the object of thy desire

when thou hast become the excellent priest of the gods, versed in all the

sacred hymns, and hast overreached the influence of death and dotage,

what can Samvarta do to thee now?"

Vrihaspati said, "Prosperity of a rival is always painful to one's

feelings, and for this reason too, thou dost with try attendant gods

persecute the Asuras with their with and kin, and kill the most

prosperous among them; hence, O Lord of the gods, am I changed in

appearance at the thought that my rival is prospering, therefore, O

Indra, do thou, by all means, restrain Samvarta and king Marutta."

Indra turning to Agni said, "Do thou, O Jataveda, following my direction,

go to king Marutta to present Vrihaspati to him, and say unto him that

this Vrihaspati will officiate at his sacrifice and make him immortal."

Agni said, "I shall presently, O adorable one, repair thither as thy

messenger, to present Vrihaspati to king Marutta; and to make Indra's

words true, and to show respect to Vrihaspati, Agni departed."

Vyasa said, "Then the high-souled fire-god went on his errand,

devastating all the forests and trees, like unto the mighty wind, roaring

and revolving at random at the end of the winter season."

Marutta said, "Behold! I find the fire-god come in his own embodiment,

this day, therefore do thou, O Muni, offer him a seat and water, and a

cow, and water for washing the feet."

Agni said, "I accept thy offerings of water, seat, and water for washing

the feet, O sinless one, do thou know me as the messenger of Indra, come

to thee, in accordance with his directions."

Marutta said, "O Fire-god, is the glorious Lord of the Celestials happy,

and is he pleased with us, and are the other gods loyal to him? Do thou

enlighten me duly on all these points."

Agni said, "O lord of the earth, Sakra is perfectly happy, he is pleased

with thee, and wishes to make thee free from senility, and all the other

gods are loyal to him. Do thou, O king, listen to the message of the Lord

of the Celestials. And the object for which he has sent me to thee is to

present Vrihaspati to Marutta. O prince, let this priest (of the

Celestials) perform thy sacrifice, and make thee, who art only a mortal,

attain immortality."

Marutta said, "This twice-born Brahmana Samvarta will perform my

sacrifice, and I pray to Vrihaspati, that he having acted as priest to

Mahendra (Indra), it does not look well for him now to act as priest to

mortal men."

Agni said, "If this Vrihaspati officiate as thy priest, then shalt thou

by the blessings of Devaraja (Indra) attain the highest region in the

celestial mansion and attaining fame shalt thou certainly conquer the

heavenly region. And, O lord of men, if Vrihaspati act as thy priest,

thou shalt be able to conquer all the regions inhabited by men, and the

heavenly regions, and all the highest regions created by Prajapati and

even the entire kingdom of the gods."

Samvarta said, "Thou must never come again thus to present Vrihaspati to

Marutta: for know, O Pavaka, (Agni) if thou dost, I losing my temper,

will burn thee with my fierce evil eyes."

Vyasa said, "Then Agni apprehending destruction by fire, and trembling

like the leaves of the Aswattha tree (Ficus religiosa), returned to the

gods, and the high-souled Sakra seeing that carrier of oblations (Agni)

in the company of Vrihaspati said as follows:

Indra said, "O Jataveda (Agni), didst thou go to present Vrihaspati to

Marutta according to my direction? What did that sacrificing king say

unto thee and did he accept my message?"

Agni said, "Thy message was not acceptable by Marutta and when urged by

me, he clasping the hands of Vrihaspati, repeatedly said, that Samvarta

would act as his priest. And he also observed that he did not desire to

attain the worldly and the heavenly regions and all the highest regions

of Prajapati, and that if he were so minded, he would accept the terms of

Indra."

Indra said, "Do thou go back to that king and meeting him, tell him these

words of mine, full of significance, and if he obey them not, I shall

strike him with my thunderbolt."

Agni said, "Let this king of the Gandharvas repair thither as thy

messenger, O Vasava, for, I am afraid to go thither myself. Know, O

Sakra, that highly incensed Samvarta, used to ascetic practices, told me

these words in a rage. 'I shall burn thee with my fierce evil eyes if

thou on any account come again here to present Vrihaspati to king

Marutta.'"

Sakra said, "O Jataveda, it is thou who dost burn all other things and

there is none else who can reduce thee to ashes. All the world is afraid

to come in contact with thee. O carrier of oblations, these words of

thine are worthy of no credence."

Agni said, "Thou, O Sakra, hast encompassed the dominion of the heaven

and the earth and the firmament by the might of thy own arms, but even

thus how could Vritra (of old) wrest from thee the sovereignty of the

celestial regions?"

Indra said, "I can reduce my foes to submission and can even reduce the

size of a mountain to an atom, if I will it. But, O Vahnni, as I do not

accept the libation of Soma if offered by a foe, and as I do not strike

the weak with my thunderbolt, Vritra seemed to triumph over me for a

time. But who among mortals can live in peace by creating feud with me. I

have banished the Kalakeyas to the earth, and removed the Danavas from

heaven, and have terminated the existence of Prahlada in heaven. Can

there be any man who can live in peace by provoking my enmity?"

Agni said, "Dost thou, O Mahendra, remember that in olden times when the

sage Chyavana officiated at the sacrifice of Saryati with the twin gods

Aswins and himself appropriated the Soma offering alone, thou wert filled

with wrath, and when bent upon preventing Saryati's sacrifice, thou didst

violently strike Chyavana with thy thunderbolt? But that Brahmana, O

Purandara, giving way to passion, was able by the power of his devotions

to seize and hold fast by hand with thy thunder-bolt in it. And in a

rage, he again created a terrible looking enemy of thine, the Asura named

Mada assuming all shapes, on beholding whom thou didst shut thine eyes

with fear, whose one huge jaw was placed on earth, and the other extended

to the celestial regions, and who looked terrible with his thousand sharp

teeth extending over a hundred Yojanas, and had four prominent ones

thick-set, and shining like a pillar of silver, and extending over two

hundred Yojanas. And when grinding his teeth he pursued thee with his

terrible and uplifted pike with the object of killing thee. Thou on

beholding that terrible monster, presented a (pitiful) spectacle to all

the by-standers. Then, O slayer of Danavas, overcome with fear of the

monster, with thy hands clasped in supplication, thou didst seek the

protection of the great sage. The might of Brahmanas, O Sakra, is greater

than that of the Kshatriyas. None are more powerful than Brahmanas and

knowing duly, as I do, the power of Brahmanas, I do not, O Sakra, desire

to come in conflict with Samvarta."

SECTION V

"Indra said, "Even so it is; the might of Brahmanas is great and there

are none more powerful than Brahmanas, but I can never bear with

equanimity the insolent pride of Avikshita's son, and so shall I smite

him with my thunderbolt. Therefore, O Dhritarashtra, do thou according to

my direction repair to king Marutta attended by Samvarta, and deliver

this message to him--'Do thou, O prince, accept Vrihaspati as thy

spiritual preceptor, as otherwise, I shall strike thee with my terrific

thunderbolt.'"

Vyasa said, "Then Dhritarashtra betook himself to that monarch's court

and delivered this message to him from Vasava."

Dhritarashtra said, "O lord of men, know that I am Dhritarashtra the

Gandharva, come here with the object [of] delivering to thee the message

of Indra. Do thou, O lion among kings, listen to the words which the

high-souled lord of all the worlds meant for thee,--That one of

incomprehensible achievements (Indra) only said this much, 'Do thou

accept Vrihaspati as thy officiating priest for the sacrifice, or if thou

do not comply with my request, I shall strike thee with my terrific

thunderbolt.'"

Marutta said, "Thou, O Purandara, the Viswadevas, the Vasus and the

Aswins ye all know, that in this world there is no escape from the

consequences of playing false to a friend; it is a great sin like unto

that of murdering a Brahman. Let Vrihaspati (therefore) officiate as

priest to that Mahendra the supreme Deva (god), the highest one wielding

the thunderbolt, and O prince, Samvarta will act as my priest, as neither

his (Indra's) words, nor thine commend themselves to me."

The Gandharva said, "Do thou, O lion among princes, listen to the

terrible war-cry of Vasava roaring, in the heavens. Assuredly, and openly

will Mahendra hurl his thunderbolt at thee. Do thou therefore be-think

thyself of thy good, for this is the time to do it."

Vyasa said, "Thus accosted by Dhritarashtra, and hearing the roar of

howling Vasava, the king communicated this intelligence to Samvarta

steadfast in devotion and the highest of all virtuous men."

Marutta said, "Verily this rain-cloud floating in the air indicates that

Indra must be near at present, therefore, O prince of Brahmanas, I seek

shelter from thee. Do thou, O best of Brahmanas, remove this fear of

Indra from my mind. The Wielder of the thunderbolt is coming encompassing

the ten directions of space with his terrible and superhuman refulgence

and my assistants at this sacrificial assembly have been overcome with

fright.

Samvarta said, "O lion among kings, thy fear of Sakra will soon be

dispelled, and I shall soon remove this terrible pain by means of my

magic lore (incantation); be calm and have no fear of being overpowered

by India. Thou hast nothing to fear from the god of a hundred sacrifices.

I shall use my staying charms, O king, and the weapons of all the gods

will avail them not. Let the lightening flash in all the directions of

space, and the winds entering into the clouds pour down the showers amid

the forests and the waters deluge the heavens and the flashes of

lightning that are seen will avail not. Thou hast nothing to fear, let

Vasava pour down the rains and plast his terrific thunderbolt where he

will, floating among the watery masses (clouds) for thy destruction, for

the god Vahnni (Agni) will protect thee in every way, and make thee

attain all the objects of thy desire."

Marutta said, "This appalling crash of the thunderbolt together with the

howling of the winds, seem terrible to my ears and my heart is afflicted

again and again, O Brahmana, and my peace of mind is gone at present."

Samvarta said, "O king, the feat in thy mind from this terrible

thunderbolt will leave thee presently. I shall dispel the thunder by the

aid of the winds, and setting aside all fear from thy mind, do thou

accept a boon from me according to thy heart's desire, and I shall

accomplish it for thee."

Marutta said, "I desire, O Brahmana, that Indra all on a sudden should

come in person at this sacrifice, and accept the oblation offered to him,

and that all the other gods also come and take their own shares of the

offerings and accept the libations of Soma offered to them."

Samvarta said, "I have by the power of my incantations attracted Indra in

person to this sacrifice. Behold, O monarch, Indra coming with his

horses, and worshipped by the other gods hastening to this sacrifice."

Then the lord of the Devas attended by the other gods and riding in his

chariot drawn by the most excellent steeds, approached the sacrificial

altar of that son of Avikshit and drank the Soma libations of that

unrivalled monarch. And king Marutta with his priest rose to receive

Indra coming with the host of gods and well-pleased in mind, he welcomed

the lord of the Devas with due and foremost honours according to the

Sastras.

Samvarta said, "Welcome to thee, O Indra, by thy presence here, O learned

one, this sacrifice has been made grand. O slayer or Vala and Vritra. do

thou again quaff this Soma juiced produced by me today.'

Marutta said, "Do thou look with kindness upon me, I bow unto thee, O

Indra, by thy presence, my sacrifice has been perfected, and my life too

blessed with good results. O Surendra, this excellent Brahmana, the

younger brother of Vrihaspati is engaged in performing my sacrifices."

Indra said. "I know thy priest, this highly energetic ascetic, the

younger brother of Vrihaspati, at whose invitation I have come to this

sacrifice. I am, O monarch, well-pleased with thee and my resentment

against thee hath been destroyed."

Samvarta said, "If, O prince of the Devas, thou art pleased with us, do

thou thyself give all the directions for this sacrifice, and O Surendra,

thyself ordain the sacrificial portions (for the gods), so that, O god,

all the world may know that it hath been done by thee."

Vyasa said, "Thus accosted by the son of Angira, Sakra himself gave

directions to all the gods to erect the hall of assembly, and a thousand

well-furnished excellent rooms looking grand as in a picture, and

speedily to complete the staircase massive and durable, for the ascent of

the Gandharvas and Apsaras and to furnish that portion of the sacrificial

ground reserved for the dance of the Apsaras, like unto the palace of

Indra in the heaven. O king, thus directed, the renowned dwellers of

heaven speedily fulfilled the directions of Sakra. And then, O king,

Indra well-pleased and adored, thus said to king Marutta,--O prince, by

associating with thee at this sacrifice, thine ancestors who have gone

before thee, as well as the other gods have been highly gratified and

have accepted the oblations offered by thee. And now, O king, let the

foremost of regenerate beings offer on the sacrificial altar a red bull

appertaining to the Fire-god and a sacred and duly consecrated blue bull

with a variegated skin, appertaining to the Viswedevas. Then, O king, the

sacrificial ceremony grew in splendour, wherein the gods themselves

collected the food, and Sakra, the lord of the gods, possessed of horses,

and worshipped by the Brahmanas, became an assistant at the sacrifice.

And then the high-souled Samvarta ascending the altar, and looking

radiant as the second embodiment of the blazing fire, loudly addressing

the gods with complaisance, offered oblations of clarified butter to the

fire with incantation of the sacred hymns. And then the slayer of Vala

first drank the Soma juice, and then the assembly of other gods drank

Soma. And then in happiness and with the king's permission they returned

home and well-pleased and delighted. Then that monarch, the slayer of his

enemies, with a delighted heart, placed heaps of gold on diverse spots,

and distributing the immense wealth to the Brahmanas, he looked glorious

like Kuvera, the god of wealth. And with a buoyant heart, the king filled

his treasury with different kinds of wealth, and with the permission of

his spiritual preceptor, he returned (to his kingdom) and continued to

rule the entire realm extending to the borders of the sea. So virtuous in

this world was that king, at whose sacrifice such an enormous quantity of

gold vas collected, and now, O prince, thou must collect that gold and

worshipping the gods with due rites, do thou perform this sacrifice."

Vaisampayana continued, "Then the Pandava prince Yudhishthira was

delighted on hearing this speech of the son of Satyavati (Vyasa), and

desirous of performing his sacrifice with those riches, he held repeated

consultations with his ministers."

SECTION XI

Vaisampayana said, "When Vyasa of wonderful achievements had concluded

his speech to the king, the highly-puissant son of Vasudeva (Krishna)

also addressed him. Knowing the king, the son of Pritha, afflicted in

mind, and bereft of his relatives and kinsmen slain in battle, and

appearing crest-fallen like the sun darkened eclipse, or fire smothered

by smoke, that prop of the Vrishni race (Krishna), comforting the son of

Dharma, essayed to address him thus."

Vasudeva said, "All crookedness of heart leads to destruction

(perdition?) and all rectitude leads to Brahman (spiritual excellence).

If this and this only is the aim and object of all true wisdom, then what

can mental distraction do (to one who understands this)? Thy Karma has

not yet been annihilated, nor have thy enemies been subjugated, for thou

dost not yet know the enemies that are still lurking within thine own

flesh. I shall (therefore) relate to thee truly as I have heard it, the

story of the war of Indra with Vritra as it took place. In ancient times

the Prithivi (earth), O king, was encompassed by Vritra, and by this

abstraction of earthly matter, the seat of all odour, there arose bad

odours on all sides, and the Performer of a hundred sacrifices (Indra),

being much enraged by this act, hurled his thunderbolt at Vritra. And

being deeply wounded by the thunderbolt of mighty Indra, Vritra entered

into the (waters), and by doing so he destroyed their property. The

waters being seized by Vritra, their liquid property left them. At this

Indra became highly enraged and again smote him with his thunderbolt. And

he (Vritra) smitten by the thunderbolt by the most powerful Indra betook

himself to the Jyoti (luminous matter) and abstracted its inherent

property. The luminous matter being overwhelmed by Vritra and its

property, colour and form being thereby lost, the wrathful Indra again

hurled his thunderbolt at him. And thus wounded again by Indra of

immeasurable power, Vritra entered all on a sudden into the Vayu (gaseous

matter). and thereafter made away with its inherent property. And this

matter being overpowered by Vritra and its property, viz., touch being

lost, Indra became again filled with wrath and flung his thunderbolt at

him. And wounded therein by the mighty (Indra), he overwhelmed the Akasa

(ether), and took away its inherent property, and the Akasa being

overwhelmed by Vritra, and its property, sound being destroyed, the god

of a hundred sacrifices highly incensed, again smote him with his

thunderbolt. And thus smitten by the mighty Indra, he suddenly entered

into his (Sakra's) body, and took away its essential attributes. And

overtaken by Vritra, he was filled with great illusion. And, O venerable

sir, the mightiest of Bharata's race, we have heard that Vasistha

comforted Indra (when he was thus afflicted) and that the god of a

hundred sacrifices slew Vritra in his body by means of his invisible

thunderbolt, and know, O prince, that this religious mystery was recited

by Sakra to the great sages, and they in turn told it to me."

SECTION XII

"Vasudeva said, "There are two kinds of ailments, physical and mental.

They are produced by the mutual action of the body and mind on each

other, and they never arise without the interaction of the two. The

ailment that is produced in the body, is called the physical ailment, and

that which has its seat in the mind, is known as the mental ailment. The

cold, the warm (phlegm and bile) as well as the windy humours, O king,

are the essential transformations generated in the physical body, and

when these humours are evenly distributed, and are present in due

proportions, they are said to be symptomatic of good health. The warm

humour is acted upon (allayed) by the cold, and the cold by the warm. And

Sattwa, Rajas and Tamas are the attributes of the soul, and it is said by

the learned that their presence in due proportions indicates health (of

the mind). But if any of the three preponderates, some remedy is enjoined

(to restore the equilibrium). Happiness is overcome by sorrow, and sorrow

by pleasure. Some people while afflicted by sorrow, desire to recall

(past) happiness, while others, while in the enjoyment of happiness,

desire to recall past sorrow. But thou, O son of Kunti, dost neither

desire to recall thy sorrows nor thy happiness; what else dost thou

desire to recall barring this delusion of sorrow? Or, perchance, O son,

of Pritha, it is thy innate nature, by which thou art at present

overpowered. Thou dost not desire to recall to thy mind the painful sight

of Krishna standing in the hall of assembly with only one piece of cloth

to cover her body, and while she was in her menses and in the presence of

all the Pandavas. And it is not meet that thou shouldst brood over thy

departure from the city, and thy exile with the hide of the antelope for

thy robe, and thy wanderings in the great forest, nor shouldst thou

recall to thy mind the affliction from Jatasura, the fight with

Chitrasena, and thy troubles from the Saindhavas. Nor it is proper, O son

of Pritha, and conqueror of thy foes, that thou shouldst recall the

incident of Kichaka's kicking Draupadi, during the period of thy exile

passed in absolute concealment, nor the incidents of the fight which took

place between thyself and Drona and Bhishma. The time has now arrived,

when thou must fight the battle which each must fight single-handed with

his mind. Therefore, O chief of Bharata's race, thou must now prepare to

carry the struggle against thy mind, and by dint of abstraction and the

merit of thine own Karma, thou must reach the other side of (overcome)

the mysterious and unintelligible (mind). In this war there will be no

need for any missiles, nor for friends, nor attendants. The battle which

is to be fought alone and single-handed has now arrived for thee. And if

vanquished in this struggle, thou shalt find thyself in the most wretched

plight, and O son of Kunti, knowing this, and acting accordingly, shalt

thou attain success. And knowing this wisdom and the destiny of all

creatures, and following the conduct of thy ancestors, do thou duly

administer thy kingdom."

SECTION XIII

"Vasudeva said, "O scion of Bharata's race, salvation is not attained by

foregoing the external things (like kingdom, etc), it is only attained by

giving up things which pander to the flesh (body). The virtue and

happiness which are attainable by the person who has renounced only the

external objects, but who is at the same time engrossed by passions and

weakness of the flesh, let these be the portion of our enemies. The word

with two letters is Mrit-yu (death of the soul or perdition), and the

word with three letters is Sas-wa-ta (Brahman) or the eternal spirit. The

consciousness that this or that thing is mine, or the state of being

addicted to worldly objects is Mrityu and the absence of that feeling is

Saswatam. And these two, Brahman and Mrityu, O king, have their seats in

the souls of all creatures, and remaining unseen, they, without doubt,

wage war with each other. And if, O Bharata, it be true that no creature

is ever destroyed, then one doth not make oneself guilty of the death of

a creature by piercing (destroying) its body. What matters the world to a

man, if having acquired the sovereignty of the whole earth with its

mobile and immobile creation, he does not become attached to it, or

engrossed in its enjoyment. But the man who having renounced the world,

has taken to the life of the recluse in the forest, living on wild roots

and edibles, if such a man, O son of Pritha, has a craving for the good

things of the world, and is addicted to them, he may be said to bear

Mrityu (death) in his mouth. Do thou, O Bharata, watch and observe the

character of thy external and internal enemies, (by means of thy

spiritual vision), And the man who is able to perceive the nature of the

eternal reality is able to overreach the influence of the great fear

(perdition). Men do not look with approbation upon the conduct of those

who are engrossed in worldly desires and there is no act without having a

desire (at its root) and all (Kama) desires are, as it were, the limbs

(offshoots) of the mind. Therefore, wise men knowing this subjugate their

desires. The Yogi who holds communion with the Supreme Spirit, knows Yoga

to be the perfect way (to salvation) by reason of the practices of his

many former births. And remembering that, what the soul desires, is not

conducive to piety and virtue, but that the suppression of the desires is

at the root of all true virtue, such men do not engage in the practice of

charity, Vedic learning, asceticism and Vedic rites whose object is

attainment of worldly prosperity, ceremonies, sacrifices, religious rules

and meditation, with the motive of securing any advantage thereby. By way

of illustration of this truth, the sages versed in ancient lore, recite

these Gathas called by the name of Kamagita, do thou O Yudhishthira,

listen to the recital of them in detail. (Kama says) No creature is able

to destroy me without resorting to the proper methods (viz., subjugating

of all desires and practice of Yoga etc.) If a man knowing my power,

strive to destroy me by muttering prayers etc., I prevail over him by

deluding him with the belief that I am the subjective ego within him. If

he wish to destroy me by means of sacrifices with many presents, I

deceive him by appearing in his mind as a most virtuous creature amongst

the mobile creation, and if he wish to annihilate me by mastering the

Vedas and Vedangas, I over reach him by seeming to his mind to be the

soul of virtue amongst the immobile creation. And if the man whose

strength lies in truth, desire to overcome me by patience, I appear to

him as his mind, and thus he does not perceive my existence, and if the

man of austere religious practices, desire to destroy me by means of

asceticism, I appear in the guise of asceticism in his mind, and thus he

is prevented from knowing me, and the man of learning, who with the

object of attaining salvation desires to destroy me, I frolic and laugh

in the face of such a man intent on salvation. I am the everlasting one

without a compeer, whom no creature can kill or destroy. For this reason

thou too, O prince, divert thy desires (Kama) to Virtue, so that, by this

means, thou mayst attain what is well for thee. Do thou therefore make

preparations for the due performance of the horse sacrifice with

presents, and various other sacrifices of great splendour, and

accompanied with presents. Let not therefore grief overpower thee again,

on beholding thy friends lying slain on the battlefield. Thou canst not

see the men slain in this battle alive again. Therefore shouldst thou

perform magnificent sacrifices with presents, so that thou mayst attain

fame in this world, and reach the perfect way (hereafter)."

SECTION XIV

"Vaisampayana said, "With such speeches as these, was the royal saint

Yudhishthira, bereft of his friends, consoled by those sages of great

ascetic merits. And O monarch, that lord of men exhorted by the

worshipful Viswarasraba himself, and by Dwaipayana (Vyasa), Krishna

Devasthana, Narada, Bhima, Nakula, Krishna (Draupadi), Sahadeva, and the

sharpwitted Vijaya, as well as by other great men, and Brahmanas versed

in the Sastras, became relieved of all mental affliction and sorrow

arising from the death of his dear relations. And that monarch

Yudhishthira after performing the obsequial ceremonies of his departed

friends, and honouring the Brahmanas and Devas (gods), brought the

kingdom of the earth with its girdle of oceans, under his sway. And that

prince of Kuru's race having regained his kingdom, with a tranquil mind,

thus addressed Vyasa, Narada and the other sages who were present. I have

been comforted by the words of so great, ancient and aged saints as

yourselves, and I have now no cause left for the least affliction. And

likewise, I have attained great wealth, with which I may worship the

gods. Therefore, with your assistance, I shall now perform the sacrifice,

O the best of regenerate beings. We have heard that those (Himalayan)

regions are full of wonders. Therefore, O Brahmana, saint and grandsire

do thou so ordain that under thy protection we may safety reach the

Himalaya mountains, the performance of my sacrifice being entirely within

thy control, and then the adorable celestial saint Narada and Devasthana

have also addressed exquisite and well-meaning words for our well being.

No unlucky man in times of great tribulation and distress, has ever the

good fortune to secure the services of such preceptors and friends

approved by all virtuous men. Thus addressed by the king, those great

saints, bidding the king and Krishna and Arjuna to repair to the

Himalayan regions, then and there vanished in the presence of the

assembled multitude, and the king, the lordly son of Dharma, then seated

himself there for a while. And the Pandavas then in consequence of the

death of Bhishma, were engaged in performing his funeral ceremonies. And

their time, while thus engaged, seemed too long in passing and performing

the last rites to the mortal remains of Bhishma, Karna and other foremost

Kauravas, they gave away large presents to Brahmanas. And then the

foremost descendant of Kuru again performed with Dhritarashtra the

funeral rites (of the heroes slain in battle), and having given away

immense wealth to the Brahmanas, the Pandava chief with Dhritarashtra in

advance, made this entry into the city of Hastina Nagar, and consoling

his lordly uncle, possessed of eyes of wisdom, that virtuous prince

continued to administer the earth with his brothers.

SECTION XV

Janamejaya said, 'O the best of regenerate beings, when the Pandavas had

reconquered and pacified their kingdom, what did the two warriors,

Vasudeva and Dhananjaya do?

Vaisampayana said, 'O lord of the earth, Vasudeva and Dhananjaya were

highly pleased when the Pandavas had succeeded in regaining and pacifying

their dominions, and they deported themselves with great satisfaction,

like unto Indra and his consort in the celestial regions, and amidst

picturesque woodland sceneries, and tablelands of mountains, and sacred

places of pilgrimage, and lakes and rivers, they travelled with great

pleasure like the two Aswins in the Nandana garden of Indra. And, O

Bharata, the high-souled Krishna and the son of Pandu (Dhananjaya)

entering the beautiful hall of assembly at Indraprastha, whiled away

their time in great merriment. And there, O prince, they passed their

time in recounting the stirring incidents of the war, and the sufferings

of their past lives. And those two high-souled ancient sages, glad at

heart, recited the genealogy of the races of saints and gods. Then

Kesava, knowing the full import of all matters, addressed Partha in a

sweet and beautiful speech of excellent style and import. And then

Janarddana comforted the son of Pritha afflicted by the death of his

sons, and thousands of other relatives. And he of great ascetic merit and

knowing the science of all things having duly consoled him, Arjuna rested

for a while, as if a great burden had been removed from his own person.

Then Govinda (Krishna) consoling Arjuna with sweet speech addressed these

well-reasoned words to him.

Vasudeva said, 'O Arjuna, the terror of thine enemies, this whole earth

has been conquered by the king, the son of Dharma, relying on the power

of thy arms. And O the best of men, the virtuous king Yudhishthira now

enjoys the sovereignty of the earth without a rival, by the might of

Bhimasena and the twin brothers. O thou who knowest what virtue is, it

was by righteousness alone that the king has been able to regain his

kingdom free from all enemies (thorns), and it was by the action of

righteousness that king Suyodhana has been killed in battle, and, O son

of Pritha and pillar of the Kuru race, the wicked sons of Dhritarashtra,

avaricious, always rude in speech, and bent upon an unrighteous course of

conduct, having been exterminated with their followers, the king, the son

of Dharma and lord of the earth, now peaceably enjoys the entire kingdom

of the earth with thy aid, and I too, O son of Pandu, have been

pleasantly whiling away my time in thy company, amidst woodland scenes. O

terror of thine enemies, what more need I tell thee, but that where thou

and Pritha, and the king, the son of Dharma, and the mighty Bhimasena and

the two sons of Madri are, there am I attracted with exquisite delight. O

descendant of Kuru, in these delightful and sacred and heaven-like halls

of assembly a long time hath fleeted away in thy company without my

seeing Vasudeva, Valadeva and other leaders of the Vrishni race. And now

I am desirous of repairing to the city of Dwaravati. Do thou therefore, O

most valorous of men, assent to my departure. When king Yudhishthira was

smitten heavily with affliction, I with Bhishma, have recited to him many

appropriate legends suited to the occasion with a view of assuaging his

grief, and the pliant and high-minded Yudhishthira, though our sovereign

and versed in all lore paid due heed to our words. That son of Dharma

honours truth, and is grateful and righteous, therefore will his virtue

and good sense and the stability of his power always endure. And now, O

Arjuna, if it pleases thee, do thou go to that high-minded prince and

tell him of my intention to depart from this place. For, O thou of mighty

arms, even if death cometh to me, I am unwilling to do anything that may

displease him, leaving alone my going to the city of Dwaravati. O son of

Pritha and descendant of Kuru, I now tell thee truly, desiring to do only

what is good and agreeable to thee, and there can be nothing equivocal in

it in any way, that the necessity for my staying here no longer exists,

because, O Arjuna, that monarch the son of Dhritarashtra bath been slain

with his armies and attendants, and the earth, my friend, with its girdle

of seas and its mountains and woods and forests, and the kingdom of the

Kuru king filled with various gems, have passed under the sway of that

wise son of Dharma. And O foremost prince of Bharata's race, may that

virtuous prince administer the entire kingdom of the earth in

righteousness, and with the respect and approbation of numerous

high-souled Siddhas, and having his praises always extolled by the court

heralds. Do thou, O chieftain of Kuru's race, accompany me to-day to the

presence of the king, the great aggrandiser of the Kuru race, and sound

him of my intended return to Dwaraka. As Yudhishthira the high-souled

king of the Kurus always commands my love and respect, I have, O son of

Pritha, placed this my body and all the wealth that I have in my house,

at his disposal. And O prince Partha (son of Pritha), when this earth has

come under thy sway and that of the worshipful Yudhishthira of excellent

character, there no longer remains any necessity for my staying here

except for my affection for thee. And O monarch, when the redoubtable

Arjuna had been thus accosted by the noble-hearted Janarddana, he,

showing all the honours due to him, sorrowfully replied by merely saying

'be it so.'

SECTION XVI

(Anugita Parva)

"Janamejaya said, "When the high-souled Kesava and Arjuna after slaying

their enemies repaired to the assembly rooms, what conversation, O

regenerate one, took place between them?'

Vaisampayana said, "The son of Pritha (Arjuna), having recovered his own

kingdom, joyously spent his time, without doing anything else, in the

company of Krishna, his heart filled with delight, in that palace of

celestial beauty. One day, those two listlessly proceeded to a particular

part of the palace that looked, O king, like a veritable portion of

Heaven. Themselves filled with delight, they were then surrounded by

their relatives and attendents. Pandu's son, Arjuna, filled with joy in

the company of Krishna, surveyed that delightful mansion, and then

addressed his companion, saying, 'O--mighty-armed one, thy greatness

became known to me upon the approach of the battle. O son of Devaki, thy

form also, as the Lord of the universe, then became known to me! What thy

holy self said unto me at that time, O Kesava, through affection, has all

been forgotten by me, O chief of men, in consequence of the fickleness of

my mind. Repeatedly, however, have I been curious on the subject of those

truths. Thou again, O Madhava, wilt repair to Dwaraka soon.'

Vaisampayana continued, 'Thus addressed by him, Krishna of mighty energy,

that foremost of speakers, embraced Phalguna and replied unto him as

follows.

'Vasudeva said, 'I made thee listen to truths that are regarded as

mysteries. I imparted to thee truths that are eternal. Verily, I

discoursed to thee on Religion in its true form and on all the eternal

regions. It is exceedingly disagreeable to me to learn that thou didst

not, from folly, receive what I imparted. The recollection of all that I

told thee on that occasion will not come to me now. Without doubt, O son

of Pandu, thou art destitute of faith and thy understanding is not good.

It is impossible for me, O Dhananjaya, to repeat, in detail, all that I

said on that occasion. That religion (about which I discoursed to thee

then) is more than sufficient for understanding Brahma. I cannot

discourse on it again in detail. I discoursed to thee on Supreme Brahma,

having concentrated myself in Yoga. I shalt now, however, recite to thee

an old history upon the same topic. O foremost of all persons, observant

of duty, listen to everything I now say, so that, with an understanding

adapted to my teaching, thou mayst succeed in attaining to the highest

end. O chastiser of foes, on one occasion, a Brahmana came to us from the

regions of Heaven. Of irresistible energy, he came from the regions of

the Grandsire. He was duly reverenced by us. Listen. O son of Pritha,

without yielding to scruples of any kind, to what he, O chief of

Bharata's race, said, in answer to our enquiries, agreeably to heavenly

forms.'

The Brahmana said, That which thou askest me, O Krishna, connected with

the religion of Moksha (Emancipation), led by thy compassion for all

creatures (and not for thy own good),--that, indeed, which destroys all

delusion, O thou that art possessed of supreme puissance[6] I shall now

tell thee duly, O slayer of Madhu. Do thou listen with concentrated

attention as I discourse to thee, O Madhava. A Brahmana of the name of

Kasyapa, possessed of penances and the foremost of all persons conversant

with duties, came to a certain other Brahmana who had become conversant

with all the mysteries of religion.[7] Indeed, the latter had mastered

all the knowledge which the scriptures teach respecting the departure and

reappearance of beings and possessed that direct knowledge of all things

which Yoga gives. He was well skilled in the truths of all topics

relating to the world. He had mastered the truth about pleasure and pain.

He knew the truth about birth and death, and understood the distinctions

between merit and demerit. He was a beholder of the ends attained to by

embodied creatures high and low in consequence of their acts. He lived

like one emancipated from the world. Crowned with ascetic success and

possessed of perfect tranquillity of soul, he had all his senses under

complete control. He seemed to blaze with the resplendence of Brahma and

was capable of going everywhere at will. He knew the science of

disappearing at will from before the eyes of all. He used to rove in the

company of invisible Siddhas and celestial musicians. He used to sit and

converse with them on some spot retired from the bustle of humanity. He

was as unattached to all things as the wind. Kasyapa having heard of him

truly, desired to see him. Possessed of intelligence, that foremost of

all Brahmanas, approached the sage. Himself possessed of penances,

Kasyapa, moved by the desire of acquiring merit, fell, with a rapt heart,

at the feet of the sage when he had seen all those wonderful attributes.

Filled with wonder at the sight of those extraordinary accomplishments,

Kasyapa began to wait upon that foremost of all Brahmanas, with the

dutiful reverence of a disciple waiting upon his preceptor and succeeded

in propitiating him. By his devotion, O scorcher of foes, rendering to

hint the obedience due from a disciple to a preceptor, Kasyapa gratified

that Brahmana who possessed all these accomplishments and was endued,

besides, with scriptural learning and excellent conduct. Gratified with

Kasyapa, that Brahmana one day addressed him cheerfully and spoke as

follows, with an eye to the highest success. Listen to those words, O

Janarddana, as I repeat them.

"--'The ascetic crowned with success said,'--By diverse acts, O son, as

also by the aid of merit, mortal creatures attain to diverse ends here

and residence in Heaven. Nowhere is the highest happiness; nowhere can

residence be eternal. There are repeated falls from the highest regions

acquired with such sorrow. In consequence of my indulgence in sin, I had

to attain to diverse miserable and inauspicious ends, filled as I was

with lust and wrath, and deluded by cupidity. I have repeatedly undergone

death and rebirth. I have eaten diverse kinds of food, I have sucked at

diverse breasts. I have seen diverse kinds of mothers, and diverse

fathers dissimilar to one another. Diverse kinds of happiness have been

mine and diverse kinds of misery, O sinless one. On diverse occasions

have I been separated from what was agreeable and united with what was

disagreeable. Having earned wealth with great toil I have had to put up

with its loss. Insults and excessive misery I have received from king and

relatives. Mental and physical pain, of great severity, have been mine.

Humiliations I have undergone, and death and immurement under

circumstances of great severity. Falls into Hell have been mine, and

great tortures in the domains of Yama. Decrepitude and diseases have

repeatedly assailed me, and calamities, as frequent, in copious measure.

In this world I have repeatedly undergone all those afflictions that flow

from a perception of all pairs of opposites. After all this, one day,

overwhelmed with sorrow, blank despair came upon me. I took refuge in the

Formless. Afflicted as I was with great distress, I gave up the world

with all its joys and sorrows.[8] Understanding then this path, I

exercised myself in it in this world. Afterwards, through tranquillity of

soul, I attained to this success that thou seest. I shall not have to

come to this world again (after my departure hence). Verily, till I

attain to absorption into eternal Brahman, till, in fact, the final

dissolution of the universe, I shall look on those happy ends that will

be mine, and on those beings that constitute this universe.[9] Having

acquired this excellent success, I shall, after departing from this

world, proceed, to what is above it (i.e., Satyaloka) and thence to what

is higher (i.e., absorption into Brahman). Verily, I shall attain to the

condition, which is unmanifest aspect of Brahman. Let no doubt be thine

as regards this. O scorcher of foes, I shall not return to this world of

mortal creatures. O thou of great wisdom, I have become gratified with

thee. Tell me what I shall do for thee. The time has come for the

accomplishment of that purpose for which thou hast come hither. Verily, I

know that object for which thou hast sought me. I shall soon depart from

this world. Hence it is that I have given thee this hint. O thou of great

wisdom and experience, I have been highly gratified with thee for thy

behaviour. Do thou question me. I shall discourse on what is beneficial

to thee, agreeably to thy desire. I think thy intelligence is great.

Indeed, I applaud it much, for it was with the aid of that intelligence

that thou wert able to recognise me. Surely, O Kasyapa, thou art

possessed of great intelligence.'

SECTION XVII

"Vasudeva said, touching the feet of that sage, the Brahmana asked him

some questions that were exceedingly difficult to answer. That foremost

of all righteous persons then discoursed on those duties that were

referred to.

'Kasyapa said, 'How does the body dissolve away, and how is another

acquired? How does one become emancipated after passing through a

repeated round of painful rebirths? Enjoying Prakriti for sometime, how

does Jiva cast off the particular body (which Prakriti gives)? How does

Jiva, freed from the body, attain to what is different from it (viz.,

Brahman)? How does a human being enjoy (and endure the fruits of) the

good and bad acts done by him? Where do the acts exist of one that is

devoid of body?[10]

'The Brahmana said,--Thus urged by Kasyapa, the emancipated sage answered

those questions one after another. Do thou listen to me, O scion of the

Vrishi race, as I recite to thee the answers he made.'

'--The Emancipated sage said, 'Upon the exhaustion of those acts capable

of prolonging life and bringing on fame which are done in a particular

body that Jiva assumes, the embodied Jiva, with the span of his life

shortened, begins to do acts hostile to life and health. On the approach

of destruction, his understanding turns away from the proper course. The

man of uncleansed soul, after even a correct apprehension of his

constitution and strength and of the season of both his own life and of

the year, begins to eat at irregular intervals and to eat such food as is

hostile to him.[11] At such a time he indulges in practices that are

exceedingly harmful. He sometimes eats excessively and sometimes abstains

altogether from food. He eats bad food or bad meat or takes bad drinks,

or food that has been made up of ingredients incompatible with one

another. He eats food that is heavy in excess of the measure that is

beneficial, or before the food previously taken has been digested. He

indulges in physical exercise and sexual pleasure in excess of the due

measure, or through avidity for work, suppresses the urgings of his

corporeal organism even when they become pronounced. Or, he takes food

that is very juicy, or indulges in sleep during daytime. Food that is not

properly digested, of itself excites the faults, when the time comes.[12]

From such excitement of the faults in his body, he gets disease ending in

death itself. Sometimes the person engages in perverse or unnatural acts

like hanging (for bringing about his death). Through these causes the

living body of the creature dissolves away. Understand correctly the

manner as I declare it to thee.[13] Urged on by the Wind which becomes

violent, the heat in the body, becoming excited and reaching every part

of the body one after another, restrains all the (movements of the) vital

breaths. Know truly that excited all over the body, the heat becomes very

strong, and pierces every vital part where life may be said to reside. In

consequence of this, Jiva, feeling great pain, quickly takes leave of its

mortal casement. Know, O foremost of regenerate persons, that when the

vital parts of the physical organism become thus afflicted, Jiva slips

away from the body, overwhelmed with great pain. All living creatures are

repeatedly afflicted with birth and death. It is seen, O chief of

Brahmanas, that the pain which is felt by a person when casting off his

bodies is like what is felt by him when first entering the womb or when

issuing out of it. His joints become almost dislocated and he derives

much distress from the waters (of the womb).[14] Urged on by (another)

violent wind, the wind that is in the body becomes excited through cold,

and dissolves away the union of matter (called the body) into its

respective elements numbering five.[15] That wind which resides in the

vital breaths called Prana and Apana occurring within this compound of

the five primal elements, rushes upwards, from a situation of distress,

leaving the embodied creature. It is even thus that the wind leaves the

body. Then is seen breathlessness. The man then becomes destitute of

heat, of breath, of beauty, and of consciousness. Deserted by Brahman

(for Jiva is Brahman), the person is said to be dead. By those ducts

through which he perceives all sensuous objects, the bearer of the body

no longer perceives them. It is the eternal Jiva who creates in the body

in those very duets the life-breaths that are generated by food. The

elements gathered together become in certain parts firmly united. Know

that those parts are called the vitals of the body. It is said so in the

Sastras. When those vital parts are pierced, Jiva, rising up, enters the

heart of the living creature and restrains the principle of animation

without any delay. The creature then, though still endued with the

principle of consciousness, fails to know anything. The vital parts being

all overwhelmed, the knowledge of the living creature becomes overwhelmed

by darkness. Jiva then, who has been deprived of everything upon which to

stay, is then agitated by the wind. He then, deeply breathing a long and

painful breath, goes out quickly, causing the inanimate body to tremble.

Dissociated from the body, Jiva, however, is surrounded by his acts. He

becomes equipped on every side with all his auspicious acts of merit and

with all his sins. Brahmanas endued with knowledge and equipped with the

certain conclusions of the scriptures, know him, from indications, as to

whether he is possessed of merit or with its reverse. Even as men

possessed of eyes behold the fire-fly appearing and disappearing amid

darkness, men possessed of the eye of knowledge and crowned with success

of penances, behold, with spiritual vision, Jiva as he leaves the body,

as he is reborn, and as he enters the womb. It is seen that Jiva has

three regions assigned to him eternally. This world where creatures dwell

is called the field of action. Accomplishing acts good or bad, all

embodied creatures attain to the fruits thereof. In consequence of their

own acts, creatures acquire even here superior or inferior enjoyments.

Doers of evil deeds here, in consequence of those acts of theirs, attain

to Hell. This condition of sinking with head downwards, in which

creatures are cooked, is one of great misery. It is such that a rescue

therefrom is exceedingly difficult. Indeed; one should strive hard for

saving oneself from this misery. Those regions where creatures dwell when

they ascend from this world I shall now declare truly. Do thou listen to

me with attention. By listening to what I say, thou shalt attain to

firmness of understanding and a clear apprehension of (good and bad)

acts. Know that even those are the regions of all creatures of righteous

deeds, viz., the stellar worlds that shine in the firmament, the lunar

disc, and the solar disc as well that shines in the universe in its own

light. Upon the exhaustion, again, of their merits, they fall away from

those regions repeatedly. There, in Heaven itself, is distinction of

inferior, superior, and middling felicity. There, in Heaven itself, is

discontent at sight of prosperity more blazing than one's own. Even these

are the goals which I have mentioned in detail. I shall, after this,

discourse to you on the attainment by Jiva of the condition of residence

in the womb. Do thou hear me, with concentrated attention, O regenerate

one, as I speak to thee!'

SECTION XVIII

"--The Brahmana said, 'The acts, good and bad, that a Jiva does are not

subject to destruction. Upon attainment of body after body, those acts

produce fruits corresponding with them.[16] As a fruit-bearing tree, when

the season comes of productivity, yields a large quantity of fruit,

similarly merit, achieved with a pure heart, yields a large crop (of

felicity). After the same fashion, sin, done with a sinful heart,

produces a large crop of misery. The Soul (or Jiva), placing the mind

ahead, addresses himself to action. Hear then how Jiva, equipt with all

his acts and overwhelmed with lust and wrath, enters the womb. The vital

seed, mixed with blood, enters the womb of females and becomes the field

(of Jiva), good or bad, born of (his) acts. In consequence of his

subtlety and the condition of being unmanifest, Jiva does not become

attached to anything even after attaining to a body. Therefore, he is

called Eternal Brahman.[17] That (viz., Jiva or Brahman) is the seed of

all creatures. It is in consequence of Him that living creatures live.

That Jiva, entering all the limbs of the foetus part by part, accepting

the attribute of mind, and residing within all the regions that belong to

Prana, supports (life). In consequence of this, the foetus becoming

endued with mind begins to move its limbs.[18] As liquified iron, poured

(into a mould), takes the form of the mould, know that the entrance of

Jiva into the foetus is even such. As fire, entering a mass of iron,

heats it greatly, do thou know that the manifestation of Jiva in the

foetus is such. As a lamp, burning in a room, discovers (all things

within it), after the same manner mind discovers the different limbs of

the body.[19] Whatever acts, good or bad, Jiva does in a former body,

have certainly to be enjoyed or endured by him. By such enjoyment and

endurance former acts are exhausted, and other acts, again, accumulate,

till Jiva succeed in acquiring a knowledge of the duties included in that

contemplation which leads to Emancipation. Regarding this, I shall tell

thee those acts by which Jiva, O best of men, while coursing through a

repeated round of re-births, becomes happy, Gifts, observances of

austerity, Brahmacharyya, bearing Brahman according to the ordinances

laid down, self-restraint, tranquillity, compassion for all creatures,

restraint of passions, abstentions from cruelty as also from

appropriating what belongs to others, refraining from doing even mentally

all acts that are false and injurious to living creatures on the Earth,

reverently serving mother and father, honouring deities and guests,

worship of preceptors, pity, purity, constant restraint of all organs,

and causing of all good acts, are said to constitute the conduct of the

good. From observance of such conduct, arises Righteousness which

protects all creatures eternally. Such conduct one would always behold

among persons that are good. Verily, such conduct resides there

eternally. That course of practices to which persons of tranquil souls

adhere indicates Righteousness. Among them is thrown that course of

practices which constitutes eternal Righteousness. He who would betake

himself to that Righteousness would never have to attain to a miserable

end. It is by the conduct of the good that the world is restrained in the

paths of Righteousness when it falls away. He that is a Yogin is

Emancipated, and is, therefore, distinguished above these (viz., the

good).[20] Deliverance from the world takes place, after a long time, of

one who acts righteously and well on every occasion as he should. A

living creature thus always meets with the acts done by him in a former

life. All these acts constitute the cause in consequence of which he

comes into this world in a state different from his true form.[21] There

is a doubt in the world as regards the question. By what was the

acceptance (by Jiva) of a body first determined. The Grandsire of all the

worlds, viz., Brahma having first formed a body of his own, then created

the three worlds, in their entirety, of mobile and immobile creatures.

Having first himself assumed a body, he then created Pradhana. That

Pradhana is the material cause of all embodied creatures, by whom is all

this covered and whom all came to know as the highest. This that is seen

is said to be destructible; while the other is immortal and

indestructible. This that (is seen) is said to be Kshara (the

destructible); that, however, which is Para (the other) is the Immortal,

(as also) Akshara (the Indestructible). Of each Purusha taken

distributively, the whole is duality among these three.[22] Seen first

(to appear in an embodied form) Prajapati (then) created all the primal

elements and all immobile creatures. Even this is the ancient audition.

Of that (acceptance of body), the Grandsire ordained a limit in respect

of time, and migrations among diverse creatures and return or rebirth.

All that I say is proper and correct, like to what a person who is endued

with intelligence and who has seen his soul, would say on this topic of

previous births.[23] That person who looks upon pleasure and pain as

inconstant, which, indeed, is the correct view, who regards the body as

an unholy conglomeration, and destruction as ordained in action, and who

remembers that what little of pleasure there is, is really all pain, will

succeed in crossing this terrible ocean of worldly migration that is so

difficult to cross. Though assailed by decrepitude and death and disease,

he that understands Pradhana beholds with all equal eye that

Consciousness which dwells in all beings endued with consciousness.

Seeking the supreme seat, he then becomes utterly indifferent to all

(other) things. O best of men, I shall now impart instruction to thee,

agreeably to truth, concerning this. Do thou, O learned Brahmana,

understand in completeness that which constitutes the excellent

knowledge, as I declare it, of that indestructible seat.--'"

SECTION XIX

"--The Brahmana said, 'He who becomes absorbed in the one receptacle (of

all things), freeing himself from even the thought of his own identity

with all things,--indeed, ceasing to think of even his own

existence,--gradually casting off one after another, will succeed in

crossing his bonds.[24] That man who is the friend of all, who endures

all, who is attached to tranquillity, who has conquered all his senses,

who is divested of fear and wrath, and who is of restrained soul.

succeeds in emancipating himself. He who behaves towards all creatures as

towards himself, who is restrained, pure, free from vanity and divested

of egoism is regarded as emancipated from everything. He also is

emancipated who looks with an equal eye upon life and death, pleasure and

pain, gain and loss, agreeable and disagreeable. He is in every way

emancipated who does not covet what belongs to others, who never

disregards any body, who transcends all pairs of opposites, and whose

soul is free from attachment. He is emancipated who has no enemy, no

kinsman, and no child, who has cast off religion, wealth, and pleasure,

and who is freed from desire or cupidity. He becomes emancipated who

acquires neither merit nor demerit, who casts off the merits and demerits

accumulated in previous births, who wastes the elements of his body for

attaining to a tranquillised soul, and who transcends all pairs of

opposites. He who abstains from all acts, who is free from desire or

cupidity, who looks upon the universe as unenduring or as like an

Aswattha tree, ever endued with birth, death and decrepitude, whose

understanding is fixed on renunciation, and whose eyes are always

directed towards his own faults, soon succeeds in emancipating himself

from the bonds that bind him.[25] He that sees his soul void of smell, of

taste and touch, of sound, of belongings, of vision, and unknowable,

becomes emancipated.[26] He who sees his soul devoid of the attributes of

the five elements to be without form and cause, to be really destitute of

attributes though enjoying them, becomes emancipated.[27] Abandoning,

with the aid of the understanding, all purposes relating to body and

mind, one gradually attains to cessation of separate existence, like a

fire unfed with fuel.[28] One who is freed from all impressions, who

transcends all pairs of opposites, who is destitute of all belongings,

and who uses all his senses under the guidance of penances, becomes

emancipated.[29] Having become freed from all impressions, one then

attains to Brahma which is Eternal and supreme, and tranquil, and stable,

and enduring, and indestructible. After this I shall declare the science

of Yoga to which there is nothing superior, and how Yogins, by

concentration, behold the perfect soul.[30] I shall declare the

instructions regarding it duly. Do thou learn from me those doors by

which directing the soul within the body one beholds that which is

without beginning and end.[31] Withdrawing the senses from their objects,

one should fix the mind upon the soul; having previously undergone the

severest austerities, one should practise that concentration of mind

which leads to Emancipation.[32] Observant of penances and always

practising concentration of mind, the learned Brahmana, endued with

intelligence, should observe the precepts of the science of Yoga,

beholding the soul in the body. If the good man succeeds in concentrating

the mind on the soul, he then, habituated to exclusive meditation,

beholds the Supreme soul in his own soul. Self-restrained, and always

concentrated, and with all his senses completely conquered, the man of

cleansed soul, in consequence of such complete concentration of mind,

succeeds in beholding the soul by the soul. As a person beholding some

unseen individual in a dream recognises him, saying,--This is he,--when

he sees him after waking, after the same manner the good man having seen

the Supreme Soul in the deep contemplation of Samadhi recognises it upon

waking from Samadhi.[33] As one beholds the fibrous pith after extracting

it from a blade of the Saccharum Munja, even so the Yogin beholds the

soul, extracting it from the body. The body has been called the Saccharum

Munja, and the fibrous pith is said to stand for the soul. This is the

excellent illustration propounded by persons conversant with Yoga. When

the bearer of a body adequately beholds the soul in Yoga, he then has no

one that is master over him, for he then becomes the lord of the three

worlds.[34] He succeeds in assuming diverse bodies according as he

wishes. Turning away decrepitude and death, he neither grieves nor

exults. The self-restrained man, concentrated in Yoga, can create (for

himself) the godship of the very gods. Casting off his transient body he

attains to immutable Brahma.[35] No fear springs up in him at even the

sight of all creatures falling victims to destruction (before his eyes).

When all creatures are afflicted,--he can never be afflicted by any one.

Devoid of desire and possessed of a tranquil mind, the person in Yoga is

never shaken by pain and sorrow and fear, the terrible effects that flow

from attachment and affection. Weapons never pierce him; death does not

exist for him. Nowhere in the world can be seen any one that is happier

than he. Having adequately concentrated his soul, he lives steadily on

himself. Turning off decrepitude and pain and pleasure, he sleeps in

comfort. Casting off this human body he attains to (other) forms

according to his pleasure. While one is enjoying the sovereignty that

Yoga bestows, one should never fall away from devotion to Yoga.[36] When

one, after adequate devotion to Yoga, beholds the Soul in oneself, one

then ceases to have any regard for even him of a hundred sacrifices

(Indra).[37] Hear now how one, habituating oneself to exclusive

meditation, succeeds in attaining to Yoga. Thinking of that point of the

compass which has the Sun behind it, the mind should be fixed, not

outside, but in the interior of that mansion in which one may happen to

live. Residing within that mansion, the mind should then, with all its

outward and inward (operations), behold in that particular room in which

one may stay. At that time when, having deeply meditated, one beholds the

All (viz., Brahman, the Soul of the universe), there is then nothing

external to Brahman where the mind may dwell. Restraining all the senses

in a forest that is free from noise and that is uninhabited, with mind

fixed thereon, one should meditate on the All (or universal Brahman) both

outside and inside one's body. One should meditate on the teeth, the

palate, the tongue, the throat, the neck likewise; one should also

meditate on the heart and the ligatures of the heart![38]

"The Brahmana continued, 'Thus addressed by me, that intelligent

disciple, O slayer of Madhu, once more asked me about this religion of

Emancipation that is so difficult to explain. How does this food that is

eaten from time to time become digested in the stomach? How does it

become transformed into juice? How, again, into blood? How does it

nourish the flesh, the marrow, the sinews, the bones? How do all these

limbs of embodied creatures grow? How does the strength grow of the

growing man? How occurs the escape of all such elements as are not

nutritive, and of all impurities separately? How does this one inhale and

again, exhale? Staying upon what particular part does the Soul dwell in

the body? How does Jiva, exerting himself, bear the body? Of what colour

and of what kind is the body in which he dwells again (leaving a

particular body)? O holy one, it behoveth thee to tell me all this

accurately, O sinless one,--even thus was I interrogated by that learned

Brahmana, O Madhava. I replied unto him, O thou of mighty arms, after the

manner I myself had heard, O chastiser of all foes. As one placing some

precious object in one's store-room should keep one's mind on it, so,

placing the mind within one's own body, one should then, restraining all

the senses, seek after the Soul, avoiding all heedlessness. One would,

becoming always assiduous in this way and gratified with one's own self,

within a very short time attain to that Brahma by beholding which one

would become conversant with Pradhana.[39] He is not capable of being

seized by the eye; nor even by all the senses.[40] It is only with the

lamp of the mind that great Soul can be seen. He has hands and feet on

all sides; he has ears on all sides; he dwells, pervading all things in

the world.[41] Jiva beholds the Soul as extracted from the body (like the

stalk from a blade of Saccharum Munja, when knowledge comes). Then

casting off Brahma as invested with form, by holding the mind in the

body, he beholds Brahma as freed from all attributes.[42] He sees the

Soul with his mind, smiling as it were at the time. Depending upon that

Brahma, he then attains to Emancipation in me.[43] O foremost of

regenerate ones, all this mystery has now been declared by me. I ask thy

permission, for I shall leave this spot. Do thou (also) go withersoever

thou pleasest. Thus addressed by me, O Krishna, on that occasion, that

disciple of mine, endued with austere penances, that Brahmana of rigid

vows, went away according to his pleasure.

"Vasudeva continued, 'That best of Brahmanas, O son of Pritha, having

said these words unto me, on that occasion, properly relating to the

religion of Emancipation, disappeared then and there. Has this discourse

been heard by thee, O son of Pritha, with mind directed solely towards

it? Even this was what thou didst hear on that occasion while thou wert

on thy car. It is my opinion, O son of Pritha, that this is difficult of

being comprehended by one whose understanding is confused, or who has

acquired no wisdom by study, or who eats food incompatible with his body,

or whose Soul is not purified.[44] O chief of Bharata's race, this is a

great mystery among the deities that has been declared (to thee). At no

time or place, O son of Pritha, has this been heard by man in this world.

O sinless one, no other man than thyself is deserving of hearing it. It

is not, at this time, capable of being easily understood by one whose

inner soul is confused. The world of the deities is filled, O son of

Kunti, with those who follow the religion of actions. The cessation of

the mortal form (by practising the religion of inaction) is not agreeable

to the deities.[45] That goal, O son of Pritha, is the highest which is

constituted by eternal Brahman where one, casting off the body, attains

to immortality and becomes always happy. By adhering to this religion,

even they who axe of sinful birth, such as women and Vaisyas and Sudras,

attain to the highest goal. What need be said then, O son of Pritha, of

Brahmanas and Kshatriyas possessed of great learning, always devoted to

the duties of their own orders and who are intent on (the acquisition of)

the region of Brahma? This has been laid down with the reasons (on which

it rests); and also the means for its acquisition; and its complete

attainment and fruit, viz., Emancipation and the ascertainment of the

truth regarding pain. O chief of Bharata's race, there is nothing else

that is fraught with happiness greater than this. That mortal, O son of

Pandu, who, endued with intelligence, and faith, and prowess, renounces

as unsubstantial what is regarded as substantial by the world, succeeds

within a short time in obtaining the Supreme by these means. This is all

that is to be said,--there is nothing else that is higher than this. Yoga

takes place in his case, O son of Pritha, who devotes himself to its

constant practice for a period of six months.'"

SECTION XX

"Vasudeva said, 'In this connection is cited the ancient narrative, O son

of Pritha, of the discourse that took place between a married couple. A

certain Brahmana's spouse, beholding the Brahmana, her husband who was a

complete master of every kind of knowledge and wisdom, seated in

seclusion, said unto him,--Into what region shall I go, depending on thee

as my husband,--thee that art seated, having cast off all (religious)

acts, that art harsh in thy conduct towards me, and that art so

undiscerning?[46] It has been heard by us that a wife attains to those

regions which are acquired by her husband. What, indeed, is the goal that

I shall attain, having obtained thee for my husband?--Thus questioned,

that Brahmana of tranquil soul then said unto her, smilingly,--O blessed

dame, I am not offended with these words of thine, O sinless one.

Whatever acts exist that are adopted with the aid of others, that are

seen (in consequence of their grossness), and that are true, are done as

acts by men devoted to acts.[47] Those persons that are destitute of

knowledge, only store delusion by acts. Freedom from acts, again, is

incapable of being attained in this world for even a moment. From birth

to the attainment of a different form, action good or bad, and

accomplished by acts, mind, or speech, exists in all beings. Those paths

(of action) which are characterised by visible objects (such as

Soma-juice and ghee for libations) being destroyed by Rakshasas, turning

away from them I have perceived the seat (of the soul) that is in the

body, without the aid of the soul.[48] There dwells Brahma transcending

all pairs of opposites; there Soma with Agni: and there the urger of the

understanding (viz., Vayu) always moves, upholding all creatures.[49] It

is for that seat that the Grandsire Brahman and others, concentrated in

Yoga, worship the Indestructible. It is for that seat that men of

learning and excellent vows, of tranquil souls, and of senses completely

vanquished, strive.[50] That is not capable of being smelt by the sense

of smell; nor tasted by the tongue; or touched by the organs of touch. It

is by the mind that that is attained. It is incapable of being conquered

by the eye. It transcends the sense of hearing. It is destitute of scent,

taste, touch, and form as attributes. It is that from which proceeds the

well-ordained universe, and it is that upon which it rests. The

life-breaths called Prana and Apana and Samana and Vyana and Udana flow

from it, and it is that into which they again enter. The breaths Prana

and Apana move between Samana and Vyana. When the soul sleeps, both

Samana and Vyana are absorbed.[51] Between Apana and Prana, Udana dwells,

pervading all. Hence, Prana and Apana do not desert a sleeping person. In

consequence of its controlling all the life-winds, the controlling breath

is called Udana. Hence, utterers of Brahman undergo penances which have

myself for their goal.[52] In the midst of all those life-breaths that

swallow up one another and move within the body, blazes forth the fire

called Vaiswanara made up of seven flames. The nose, the tongue, the eye,

the skin, the ear which numbers the fifth, the mind, and the

understanding,--these are the seven tongues of that Vaiswanara's flame.

That which is smelt, that which is seen, that which is drunk, that which

is touched, as also that which is heard, that which is thought of, and

that which is understood,--these are the seven sorts of fuel for me. That

which smells, that which eats, that which sees, that which touches, that

which hears numbering the fifth; that which thinks, and that which

understands,--these are the seven great officiating priests. Behold, O

blessed one, learned sacrificers duly casting seven libations in seven

ways in the seven fires, viz., that which is smelt, that which is drunk,

that which is seen, that which is touched, as also that which is heard,

that which is thought of, and that which is understood, create them in

their own wombs.[53] Earth, Wind, Ether, Water, and Light numbering as

the fifth, Mind, and Understanding--these seven are called wombs (of all

things). All the attributes which constitute the sacrificial offerings,

enter into the attribute that is born of the fire, and having dwelt

within that dwelling became reborn in their respective wombs. Thither

also, viz., in that which generates all beings, they remain absorbed

during the period for which dissolution lasts. From that is produced

smell, from that is produced taste, from that is produced colour, and

from that is produced touch; from that is produced sound; from that

arises doubt; and from that is produced resolution. This is what is known

as the sevenfold creation. It is in this very way that all this was

comprehended by the ancients. By the three full and final libations, the

full become full with light.'"

SECTION XXI

"The Brahmana said, 'In this connection is cited the following ancient

story. Do thou understand, of what kind the institution is of the ten

Hotris (sacrificing priests). The ear, the skin, the two eyes, the

tongue, the nose, the two feet, the two hands, the genital organ, the

lower duct, and speech,--these, O beautiful one, are the ten sacrificing

priests. Sound and touch, colour and taste, scent, speech, action,

motion, and the discharge of vital seed, of urine and of excreta, are the

ten libations. The points of the compass, Quarters, Wind, Sun, Moon,

Earth, Fire, Vishnu, Indra, Prajapati, and Mitra,--these, O beautiful

one, are the ten (sacrificial) fires. The ten organs (of knowledge and

action) are the sacrificing priests. The libations, O beautiful one, are

ten. The objects of the senses are the fuel that are cast into these ten

fires,[54] as also the mind, which is the ladle, and the wealth (viz.,

the good and bad acts of the sacrificer). What remains is the pure,

highest knowledge. We have heard that all this universe was well

differentiated (from Knowledge). All objects of knowledge are Mind.

Knowledge only perceives (i.e., discovers the Mind without being attached

to it). The knower (or Jiva), encased in subtle form, lives within the

gross body that is produced by the vital seed. The bearer of the body is

the Garhapatya fire. From that is produced another. Mind is the Ahavaniya

fire. Into it is poured the oblation. From that was produced the Veda (or

Word); (then was born Mind); Mind (desirous of creation) sets itself on

the Veda (or the Word). Their arises form (or colour) undistinguished by

particular colours. It runs towards the Mind.'"[55]

"The Brahmana's wife said, 'Why did Word first arise and why did Mind

arise afterwards, seeing that Word starts into existence after having

been thought upon by Mind? Upon that authority can it be said that Mati

(Prana) takes refuge in Mind. Why, again, in dreamless slumber, though

separated from Mind, does not Prana apprehend (all objects)? What is that

which restrains it then?'"[56]

"The Brahmana said, 'The Apana breath, becoming the lord (i.e., bringing

the Prana under its control), in consequence of such lordship over it,

makes it identical with itself. That restrained motion of the Prana

breath (which for the time becomes identical with that of the Apana) has

been said to be the motion of the mind. Hence the mind is dependent upon

Prana, not Prana upon the mind. Therefore, in dreamless slumber, upon the

disappearance of mind, Prana does not disappear. But since thou askest me

a question about word and mind, I shall, therefore, relate to thee a

discourse between them. Both Word and Mind, repairing to the Soul of

matter,[57] asked him,--Do thou say who amongst us is superior. Do thou,

O puissant one, dispel our doubt.--On that occasion, the holy one made

this answer.--The mind undoubtedly (is superior). Unto him Word said,--'I

yield to thee the fruition of all thy desires!'[58]

"The Brahmana said, 'Know that I have two minds, immovable and movable.

That which is immovable is, verily, with me; the movable is in your

dominion.[59] That mind is verily called movable which, in the form of

Mantra, letter, or voice, is referable to your dominion. Hence, thou art

superior (to the other mind which concerns itself with only the external

world). But since, coming of thy own accord, O beautiful one, thou

enterest into the engagement (about the fruition of all wishes),

therefore, filling myself with breath, I utter thee.[60] The goddess Word

used always to dwell between Prana and Apana. But, O blessed one, sinking

into Apana, though urged upwards, in consequence of becoming dissociated

from Prana, she ran to Prajapati and said,--Be gratified with me, O holy

one.--The Prana appeared, once more fostering Word. Hence, Word,

encountering deep exhalation, never utters anything. Word always flows as

endued with utterance or unendued with it.[61] Amongst those two, Word

without utterance is superior to Word with utterance. Like a cow endued

with excellent milk, she (Word without utterance) yields diverse kinds of

meaning. This one always yields the Eternal (viz., Emancipation),

speaking of Brahman. O thou of beautiful smiles, Word is a cow, in

consequence of her puissance which is both divine and not divine. Behold

the distinction of these two subtle forms of Word that flow.'"[62]

"The Brahmana's wife said, 'What did the goddess of Word then say, in

days of old, when, though impelled by the Wish to speak, Speech could not

come out?'"

"The Brahmana said, 'The Word that is generated in the body by Prana,

then attains to Apana from Prana. Then transformed into Udana and issuing

out of the body, envelops all the quarters, with Vyana. After that, she

dwells in Samana. Even in this way did Word formerly speak. Hence Mind,

in consequence of being immovable, is distinguished, and the goddess

Word, in consequence of being movable, is also distinguished."'

SECTION XXII

"The Brahmana said, 'In this connection is cited the ancient story, O

blessed one, of what the institution is of the seven sacrificing priests.

The nose, the eye, the tongue, the skin, and the ear numbering the fifth,

the mind, and the understanding,--these are the seven sacrificing priests

standing distinctly from one another. Dwelling in subtle space, they do

not perceive one another. Do thou, O beautiful one, know these

sacrificing priests that are seven by their nature.'"

"The Brahmana's wife said, 'How is it that dwelling in subtle space,

these do not perceive one another? What are their (respective) natures, O

holy one? Do thou tell me this, O lord.'"

"The Brahmana said, 'Not knowing the qualities (of any object) is

ignorance (of that object); while knowledge of the qualities is (called)

knowledge (of the object which possesses those qualities). These seven

never succeed in apprehending or knowing the qualities of one another.

The tongue, the eye, the ear too, the skin, the mind, and the

understanding, do not succeed in apprehending smells. It is the nose

alone that apprehends them. The nose, the tongue, the ear also, the skin,

the mind, and the understanding, never succeed in apprehending colours.

It is the eye alone that apprehends them. The nose, the tongue, the eye

too, the ear, the understanding, and the mind, never succeed in

apprehending sensations of touch It is the skin alone that apprehends

them. The nose, the tongue, the eye, the skin, the mind, and the

understanding, never succeed in apprehending sounds. It is the ear alone

that apprehends them. The nose, the tongue, the eye, the skin, the ear,

and the understanding never succeed in apprehending doubt. It is the mind

that apprehends it. The nose, the tongue, the eye, the skin, the ear, and

the mind, never succeed in apprehending determination (certainty in

respect of knowledge). It is the understanding alone that apprehends it.

In this connection, is cited, O beautiful lady, this ancient narrative of

a discourse between the senses and the mind.'

"The mind said, 'The nose does not smell without me. (Without me) the

tongue does not apprehend taste. The eye does not seize colour, the skin

does not feel touch, the ear does not apprehend sound, when deprived of

me. I am the eternal and foremost one among all the elements. It always

happens that destitute of myself, the senses never shine, like

habitations empty of inmates or fires whose flames have been quenched.

Without me, all creatures fail to apprehend qualities and objects, with

even the senses exerting themselves, even as fuel that is wet and dry

(failing to ignite a fire).'

"Hearing these words, the Senses said, 'Even this would be true as thou

thinkest in this matter, if, indeed, thou couldst enjoy pleasures without

either ourselves or our objects.[63] What thou thinkest, would be true,

if, when we are extinct, there be gratification and support of life, and

a continuation of thy enjoyments, or, if, when we are absorbed and

objects are existing, thou canst have thy enjoyments by thy desire alone,

as truly as thou hast them with our aid. If, again, thou deemest thy

power over our objects to be always complete, do thou then seize colour

by the nose, and taste by the eye. Do thou also take smell by the ear,

and sensations of touch by the tongue. Do thou also take sounds by the

skin, and likewise touch by the understanding. They that are powerful do

not own the dominion of any rules. Rules exist for those only that are

weak. Do thou seize enjoyments unenjoyed before; it behoves thee not to

enjoy what has been tasted before (by others). As a disciple repairs to a

preceptor for the sake of (acquiring) the Srutis, and then, having

acquired the Srutis, dwells on their import (by obeying their

injunctions), even so dost thou regard as thine those objects which are

shown by us, past or future, in sleep or in wakefulness. Of creatures,

again, that are of little intelligence, when their mind becomes

distracted and cheerless, life is seen to be upheld upon our objects

discharging their functions.[64] It is seen also that a creature, after

having formed even innumerable purposes and indulged in dreams, when

afflicted by the desire to enjoy, runs to objects of sense at once.[65]

One entering upon enjoyments depending on mental purposes alone and

unconnected with actual objects of sense, always meets with death upon

the exhaustion of the life-breaths, like an enkindled fire upon the

exhaustion of fuel. True it is that we have connections with our

respective attributes; true it is, we have no knowledge of one another's

attributes. But without us thou canst have no perception. Without us no

happiness can come to thee.'"

SECTION XXIII

"The Brahmana said, 'In this connection, O blessed lady, is cited the

ancient story of what kind the institution is of the five sacrificing

priests. The learned know this to be a great principle that Prana and

Apana and Udana and Samana and Vyana are the five sacrificing priests.'"

"The Brahmana's wife said, 'That naturally there are seven sacrificing

priests is what was my former conviction. Let the great principle be

declared to 'me as to how, verily, the number is five of the sacrificing

priests.'"

'The Brahmana said, 'The wind nursed by Prana afterwards takes birth in

Apana. The wind nursed in Apana then becomes developed into Vyana. Nursed

by Vyana, the wind is then developed into Udana. Nursed in Udana, the

wind is then generated as Samana. Those good beings in days of yore asked

the first-born Grandsire, saying--Do thou say who amongst us is the

foremost. He (whom thou wilt indicate) will be our chief.'

"Brahmana said, 'He upon whose extinction all the life-breaths become

extinct in the bodies of living creatures, he upon whose moving they

move, is verily the foremost (among you). Do ye go where ye like.'

"Prana said, 'Upon my extinction all the life-breaths become extinct in

the bodies of living creatures. Upon my moving they once more move. I am

(therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Prana then became extinct and once more moved

about. Then Samana and Udana also, O blessed one, said these words--Thou

dost not dwell here, pervading all this, as we do. Thou art not the

foremost amongst us, O Prana. (Only) Apana is under thy dominion. Prana

then moved about, and unto him Apana spoke.'

"Apana said, 'When I become extinct, all the life-winds become extinct in

the bodies of living creatures. When I move about, they again move about.

I am, therefore, the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Unto Apana who said so, both Vyana and Udana

said--O Apana, thou art not the foremost. (Only) Prana is under thy

dominion. Then Apana began to move about. Vyana once more addressed him

saying, I am the foremost of all (the life-winds). Listen, for what

reason. When I become extinct, all the life-winds become extinct in the

bodies of living creatures. When I move about, they once more move about.

I am (therefore) the foremost. Behold, I go into extinction!'

"The Brahmana continued, 'Then Vyana went into extinction and once more

began to move about. At this, Prana and Apana and Udana and Samana

addressed him, saying, 'Thou art not the foremost among us, O Vyana!

(Only) Samana is under thy dominion--Vyana then began to move about and

Samana said unto him,--I am the foremost of you all. Listen, for what

reason. When I become extinct, all the life-winds become extinct in the

bodies of living creatures. When I begin to move about, they once more

move about. Hence, I am the foremost. Behold, I go into extinction! Then

Samana began to move about. Unto him Udana said, I am the foremost of all

the life-winds. Listen, for what reason. When I become extinct, all the

life-winds become extinct in the bodies of living creatures. When I move

about they once more move about. Hence, I am the foremost. Behold, I go

into extinction!--Then Udana, after having gone into extinction, began

once more to move about, Prana and Apana and Samana and Vyana said, unto

him, O Udana, thou art not the foremost one among us, only Vyana is under

thy dominion.'

"The Brahmana continued, 'Unto them assembled together, the Lord of

creatures, Brahma, said, 'No one of you is superior to others. Ye are all

endued with particular attributes. All are foremost in their own spheres,

and all possess special attributes. Thus said unto them, that were

assembled together, the Lord of all creatures. There is one that is

unmoving, and one that is moving. In consequence of special attributes,

there are five life-winds. My own self is one. That one accumulates into

many forms. Becoming friendly unto one another, and gratifying one

another, depart in peace. Blessings to ye, do ye uphold one another!'"

SECTION XXIV

"The Brahmana said, 'In this connection is cited the ancient story of the

discourse between Narada and the Rishi Devamata.'

"Devamata said, 'What verily, comes first into existence, of a creature

that takes birth? Is it Prana, or Apana, or Samana, or Vyana, or Udana?'

"Narada said, 'By whatever the creature is created, that first comes unto

him which is other (or separate from him). The life winds are to be known

as existing in pairs, viz., those that move transversely, upwards, and

downwards.'

"Devamata said, 'By whom (among the life-winds) is a creature produced?

Who (amongst) them comes first? Do thou tell me what the pairs are of the

life-winds, that move transversely, upwards, and downwards.'

"Narada said, 'From Sankalpa (wish) arises Pleasure. It also arises from

sound. It arises also from taste; it arises too from colour. From the

semen, united with blood, first flows Prana. Upon the semen being

modified by Prana, flows Apana. Pleasure arises from the semen as well.

It arises from taste also. This is the form (effect) of Udana. Pleasure

is produced from union. Semen is generated by desire. From desire is

produced the menstrual flow. In the union of semen and blood, generated

by Samana and Vyana, the pair that consists of Prana and Apana, enters,

moving transversely and upwards, Vyana and Samana both form a pair that

moves transversely. Agni (fire) is all the deities. Even this is the

teaching of the Veda. The knowledge of Agni arises in a Brahmana with

intelligence. The smoke of that fire is of the form of (the attribute

called) Darkness. The attribute that is known by the name of Passion is

in its ashes. The quality of goodness arises from that portion of the

fire into which the oblation is poured.[66] They that are conversant with

sacrifices know that Samana and Vyana are from the attribute of Goodness.

Prana and Apana are portions of the oblation (of clarified butter).

Between them is the Fire. That is the excellent form (or seat) of Udana,

as the Brahmanas know. Listen as I say which is distinct from the pairs.

Day and Night constitute a pair. Between them is the Fire. That is the

excellent seat of Udana as the Brahmanas know. The existent and the

non-existent form a pair. Between them is the Fire. That is the excellent

seat of Udana as the Brahmanas know. First is Samana; then Vyana. The

latter's function is managed through it (viz., Samana). Then, secondly,

Samana once more comes into operation. Only Vyana exists for

tranquillity. Tranquillity is eternal Brahman. This is the excellent seat

of Udana as the Brahmanas know.'"[67]

SECTION XXV

"The Brahmana said, 'In this connection is recited the ancient story of

what the institution is of the Chaturhotra (sacrifice). The ordinances

are now being duly declared of that in its entirety. Listen to me, O

amiable lady, as I declare this wonderful mystery. The agent, the

instrument, the action and Emancipation,--these, O beautiful lady, are

the four sacrificing priests by whom the universe is enveloped. Hear in

its entirety the assignment of causes (relating to this topic). The nose,

the tongue, the eye, the skin, the ear numbering the fifth, the mind, and

the understanding,--these seven should be understood as being caused by

(the knowledge of) qualities. Smell, taste, colour, sound, touch,

numbering the fifth, the objects of the mind, and the objects of the

understanding, these seven are caused by action. He who smells, he who

eats, he who sees, he who speaks, he who hears, numbering the fifth, he

who thinks, and he who understands--these seven should be known as caused

by the agent. Possessed of qualities, these enjoy their own qualities,

agreeable or disagreeable.[68] As regards the Soul, that is destitute of

qualities. These seven are the causes of Emancipation. With them that are

learned and possessed of sufficient understanding, the qualities, which

are in the position of deities, eat the oblations, each in its proper

place, and agreeably to what has been ordained. The person who is

destitute of learning, eating diverse kind of food, becomes seized with

the sense of mineness.[69] Digesting food for himself, he becomes ruined

through the sense of mineness. The eating of food that should not be

eaten, and the drinking of wine, ruin him. He destroys the food (he

takes), and having destroyed that food, he becomes destroyed himself. The

man of learning, however, being possessed of puissance, destroys his food

for reproducing it. The minutest transgression does not arise in him from

the food he takes. Whatever is thought of by the mind, whatever is

uttered by speech, whatever is heard by the ear, whatever is seen by the

eye, whatever is touched by the (sense of) touch, whatever is smelt by

the nose, constitute oblations of clarified butter which should all,

after restraining the senses with the mind numbering the sixth, be poured

into that fire of high merits which burns within the body, viz., the

Soul.[70] The sacrifice constituted by Yoga is going on as regards

myself. The spring whence that sacrifice proceeds is that which yields

the fire of knowledge. The upward life-wind Prana is the Stotra of that

sacrifice. The downward life-wind Apana is its Sastra. The renunciation

of everything is the excellent Dakshina of that sacrifice. Consciousness,

Mind, and Understanding--these becoming Brahma, are its Hotri, Adhwaryyu,

and Udgatri. The Prasastri, his Sastra, is truth.[71] Cessation of

separate existence (or Emancipation) is the Dakshina. In this connection,

people conversant with Narayana recite some Richs. Unto the divine

Narayana were animals offered in days of yore.[72] Then are sung some

Samanas. On that topic occurs an authority. O timid one, know that the

divine Narayana is the soul of all.'"

SECTION XXVI

"The Brahmana said, 'There is one Ruler. There is no second beside him.

He that is Ruler resides in the heart. I shall speak now of him. Impelled

by Him, I move as directed, like water along an inclined plane. There is

one Preceptor. There is no second beside him. He resides in the heart,

and of him I shall now speak. Be instructed by that preceptor; they who

are always endued with feelings of animosity are like snakes. There is

one kinsman. There is no second beside him. He resides in the heart of

him I shall now speak. Instructed by him, kinsmen become possessed of

kinsmen, and the seven Rishis, O son of Pritha, shine in the firmament.

There is one dispeller. There is no second beside him. He resides in the

heart. Of him I shall now speak. Having lived with that instructor under

the proper mode of living, Sakra attained to the sovereignty of all the

worlds.[73] There is one enemy. There is no second beside him. He resides

in the heart. Of him I shall now speak. Instructed by that preceptor all

snakes in the world are always endued with feelings of animosity. In this

connection is cited the ancient story of the instruction of the snakes,

the deities, and the Rishis by the Lord of all creatures. The deities and

the Rishis, the snakes, and the Asuras, seated around the Lord of all

creatures, asked him, saying,--Let that which is highly beneficial for us

be declared. Unto them that enquired about what is highly beneficial, the

holy one uttered only the word Om, which is Brahman in one syllable.

Hearing this, they ran away in various directions. Amongst them that thus

ran in all directions from desire of self-instruction, the disposition

first arose in snakes of biting. Of the Asuras, the disposition, born of

their nature for ostentations, pride arose. The deities betook themselves

to gifts, and the great Rishis to self-restraint. Having repaired to one

teacher, and having been instructed (refined) by one word, the snakes,

the deities, the Rishis, and the Danavas, all betook themselves to

diverse different dispositions. It is that one who hears himself when

speaking, and apprehends it duly. Once, again, is that heard from him

when he speaks. There is no second preceptor.[74] It is in obedience to

his counsels that action afterwards flows. The instructor, the

apprehender, the hearer, and the enemy, are pleased within the heart. By

acting sinfully in the world it is he that becomes a person of sinful

deeds. By acting auspiciously in the world, it is he who becomes a person

of auspicious deeds. It is he who becomes a person of unrestrained

conduct by becoming addicted to the pleasures of sense, impelled by

desire. It is he who becomes a Brahmacharin by always devoting himself to

the subjugation of his senses. It is he, again, that casts off vows and

actions and takes refuge on Brahman alone. By moving in the world,

identifying himself the while with Brahman, he becomes a Brahmacharin.

Brahman. is his fuel; Brahman is his fire; Brahman is his origin; Brahman

is his water; Brahman is his preceptor: he is rapt in Brahman.

Brahmacharyya is even so subtle, as understood by the wise. Having

understood it, they betook themselves to it, instructed by the

Kshetrajna!'"[75]

SECTION XXVII

"The Brahmana said, 'Having crossed that impassable fastness (the world)

which has purposes for its gadflies and mosquitoes, grief and joy for its

cold and heat, heedlessness for its blinding darkness, cupidity and

diseases for its reptiles, wealth for its one danger on the road, and

lust and wrath its robbers, I have entered the extensive forest of

(Brahman)'.

"The wife of the Brahmana said, 'Where is that foremost, O thou of great

wisdom? What are its trees? What its rivers? What its mountains and

hills? How far is that forest?'

"The Brahmana said, 'There exists nothing that is separate from it. There

is nothing more delightful than it. There is nothing that is unseparated

from it. There is nothing more afflicting than it. There is nothing

smaller than that. There is nothing vaster than that. There is nothing

minuter than that. There is no happiness that can resemble it. Regenerate

persons, entering into it, at once transcend both joy and sorrow. They

(then) never stand in fear of any creature, nor does any creature stand

in fear of them. In that forest are seven large trees, seven fruits, and

seven guests. There are seven hermitages, seven (forms of) Yoga

concentration, and seven (forms) of initiation. Even this a description

of that forest.[76] The trees which stand filling that forest, produce

excellent flowers and fruits of five colours. The trees which stand there

filling that forest, produce flowers and fruits that are of excellent

colours and that are, besides, of two kinds. The trees which stand there

filling that forest, produce flowers and fruits that are endued with

fragrance and that are, besides, of two colours. The trees which stand

there filling that forest, produce flowers and fruits that are possessed

of fragrance and that are, besides, of one colour. The two trees which

stand filling that forest, produce many flowers and fruits that are of

unmanifest colours. There is one fire here, possessed of a good mind.

That is connected with Brahmana. The five senses are the fuel here. The

seven forms of Emancipation flowing from them are the seven forms of

Initiation. The qualities are the fruits, and the guests eat those

fruits. There, in diverse places, the great Rishis accept hospitality.

When they, having been worshipped, become annihilated, then another

forest shines forth. In that forest, Intelligence is the tree;

Emancipation is the fruit; Tranquillity is the shade of which it is

possessed. It has knowledge for its resting house, contentment for its

water, and the Kshetrajna for its sun. Its end cannot be ascertained

upwards, downwards, or horizontally. Seven females always dwell there,

with faces downwards, possessed of effulgence, and endued with the cause

of generations. They take up all the different tastes from all creatures,

even as inconstancy sucks up truth. In that itself dwell, and from that

emerge, the seven Rishis who are crowned with ascetic success, with those

seven having Vasishtha for their foremost. Glory, effulgence, greatness,

enlightenment, victory, perfection, and energy, these seven always follow

this same like rays following the sun. Hills and mountains also exist

there, collected together; and rivers and streams bearing waters in their

course, waters that are born of Brahma. And there happens a confluence

also of streams in the secluded spot for sacrifice. Thence those that are

contented with their own souls proceed to the Grandsire. Those whose

wishes have been reduced, whose wishes have been directed to excellent

vows, and whose sins have been burnt off by penances, merging themselves

in their souls, succeed in attaining to Brahman. Tranquillity is praised

by those who are conversant with the forest of knowledge. Keeping that

forest in view, they take birth so as not to lose courage. Even such is

that sacred forest that is understood by Brahmanas, and understanding it,

they live (in accordance with the ordinance), directed by the

Kshetrajna.'"

SECTION XXVIII

"The Brahmana said, 'I do not smell scents. I do not perceive tastes. I

do not see colours. I do not touch. I do not likewise hear the diverse

sounds (that arise). Nor do I entertain purposes of any kind. It is

Nature that desires such objects as are liked; it is Nature that hates

such objects as are disliked. Desire and aversion spring from Nature,

after the manner of the upward and the downward life-winds when souls

have entered animate bodies. Separated from them are others; in them are

eternal dispositions; (these as also) the soul of all creatures, Yogins

would behold in the body. Dwelling in that, I am never attached to

anything through desire and wrath, and decrepitude and death. Not having

any desire for any object of desire, and not having any aversion for any

evil, there is no taint on my natures, as there is no taint of a drop of

water on (the leaves of) the lotus. Of this constant (principle) which

looks upon diverse natures, they are inconstant possessions.[77] Though

actions are performed, yet the assemblage of enjoyments does not attach

itself to them, even as the assemblage of rays of the sun does not attach

to the sky. In this connection is recited an ancient story of a discourse

between an Adhwaryu and a Yati. Do thou hear it, O glorious lady.

Beholding an animal sprinkled with water at a sacrificial ceremony, a

Yati said unto the Adhwaryu seated there these words in censure,--This is

destruction of life! unto him the Adhwaryu said in reply,--This goat will

not be destroyed. The animal (sacrificed) meets with great good, if the

Vedic declaration on this subject be true. That part of this animal which

is of earth will go to earth. That part of this one which is born of

water, will enter into water. His eye will enter the sun; his ear will

enter the different points of the horizon; his life-winds will enter the

sky. I who adhere to the scriptures incur no fault (by assisting at the

killing of this animal).'

"The Yati said, 'If thou beholdest such good to the goat in this

dissociation with (his) life-winds, then this sacrifice is for the goat.

What need hast thou for it? Let the brother, father, mother, and friend

(of this goat) give thee their approval in this. Taking him (to them) do

thou consult them. This goat is especially dependent. It behoveth thee to

see them who can give their consent in this. After hearing their consent;

the matter will become fit for consideration. The life-winds of this goat

have been made to return to their respective sources. Only the inanimate

body remains behind. This is what I think. Of those who wish to enjoy

felicity by means of the inanimate body (of an animal) which is

comparable with fuel, the fuel (of sacrifice) is after all the animal

himself. Abstention from cruelty is the foremost of all deities. Even

this is the teaching of the elders. We know this is the proposition,

viz.,--No slaughter (of living creatures).--If I say anything further,

(it will then appear that) diverse kinds of faulty actions are capable of

being done by thee. Always abstaining from cruelty to all creatures is

what meets with our approbation. We establish this from what is directly

perceptible. We do not rely on what is beyond direct perception.'

"The Adhwaryu said, 'Thou enjoyest the properties of smell which belong

to the earth. Thou drinkest the tastes which appertain to water. Thou

seest colours which belong to lighted bodies. Thou touchest the

properties which, have their origin in wind. Thou hearest the sounds

which have their origin in space (or ether). Thou thinkest thoughts with

the mind. All these entities, thou art of opinion, have life. Thou dost

not then abstain from taking life. Really, thou art engaged in slaughter.

There can be no movement without slaughter. Or, what dost thou think, O

regenerate one.'

"The Yati said, 'The Indestructible and the Destructible constitute the

double manifestation of the soul. Of these the Indestructible is existed.

The Destructible is said to be exceedingly non-existent.[78] The

life-wind, the tongue, the mind, the quality of goodness, along with the

quality of passion, are all existent. The Atman is above these forms and

hence is without duality and hope. As regards one that is freed from

these existent objects, that transcends all pairs of opposites, that does

not cherish any expectation, that is alike to all creatures, that is

liberated from the idea of meum, that has subjugated his self, and that

is released from all his surroundings,--for him no fear exists from any

source!'[79]

"The Adhwaryu said, 'O foremost of intelligent men, one should reside

with those that are good. Hearing thy opinion my understanding shines

with light. O illustrious one, I come to thee, believing thee to be a

god; and I say I have no fault, O regenerate one, by performing these

rites with the aid of Mantras!'[80]

"The Brahmana continued, 'With this conclusion, the Yati remained silent

after this. The Adhwaryu also proceeded with the great sacrifice, freed

from delusion. The Brahmanas understand Emancipation, which is

exceedingly subtle, to be of this kind and having understood it, they

live accordingly directed by the Kshetrajna, that beholder of all

topics.'"

SECTION XXIX

"The Brahmana said, 'In this connection is cited the ancient story, O

lady, of the discourse between Karttaviryya and the Ocean. There was a

king of the name of Karttaviryya-Arjuna who was endued with a thousand

arms. He conquered, with his bow, the Earth, extending to the shores of

the ocean. It has been heard by us that, once on a time, as he was

walking on the shores of the sea, proud of his might, he showered

hundreds of shafts on that vast receptacle of waters. The Ocean, bowing

down unto him, said, with joined hands,--Do not, O hero, shoot thy shafts

(at me)! Say, what shall I do to thee. With these mighty arrows shot by

thee, those creatures which have taken shelter in me are being killed, O

tiger among kings. Do thou, O lord, grant them security.'

"Arjuna said, 'If any wielder of the bow exists that is equal to me in

battle, and that would stand against me in the field, do thou name him to

me!'

"The Ocean said, If thou hast heard, O king, of the great Rishi

Jamadagni, his son is competent to duly receive thee as a guest.--Then

that king proceeded, filled with great wrath. Arrived at that retreat, he

found Rama himself. With his kinsmen he began to do many acts that were

hostile to Rama, and caused much trouble to that high-souled hero. Then

the energy, which was immeasurable of Rama blazed forth, burning the

troops of the foe, O lotus-eyed one. Taking up his battle-axe, Rama

suddenly put forth his power, and hacked that thousand-armed hero, like a

tree of many branches. Beholding him slain and prostrated on the earth,

all his kinsmen, uniting together, and taking up their darts, rushed at

Rama, who was then seated, from all sides. Rama also, taking up his bow

and quickly ascending on his car, shot showers of arrows and chastised

the army of the king. Then, some of the Kshatriyas, afflicted with the

terror of Jamadagni's son, entered mountain-fastnesses, like deer

afflicted by the lion. Of them that were unable, through fear of Rama, to

discharge the duties ordained for their order, the progeny became

Vrishalas owing to their inability to find Brahmanas.[81] In this way

Dravidas and Abhiras and Pundras, together with the Savaras, became

Vrishalas through those men who had Kshatriya duties assigned to them (in

consequence of their birth), falling away (from those duties). Then the

Kshatriyas that were begotten by the Brahmanas upon Kshatriya women that

had lost their heroic children, were repeatedly destroyed by Jamadagni's

son. The slaughter proceeded one and twenty times. At its conclusion a

bodiless voice, sweet and proceeding from heaven, and which was heard by

all people, spoke to Rama, 'O Rama, O Rama, desist! What met it dost thou

see, O son, in thus destroying repeatedly these inferior Kshatriyas?'[82]

In this way, O blessed dame, his grandsires, headed by Richika, addressed

that high-souled one, saying. 'Do thou desist.' Rama, however, unable to

forgive the slaughter of his sire, replied unto those Rishis saying, 'It

behoves you not to forbid me.' The Pitris then said, 'O foremost of all

victorious men, it behoves thee not to slay these inferior Kshatriyas. It

is not proper that thyself, being a Brahmana, should slay these kings.'"

SECTION XXX

"The Pitris said, 'In this connection is cited this old history. Having

heard it, thou shouldst act according to it, O foremost of all regenerate

persons. There was a royal sage of the name Alarka endued with the

austerest of penances. He was conversant with all duties, truthful in

speech, of high soul, and exceedingly firm in his vows. Having, with his

bow, conquered the whole Earth extending to the seas, and thereby

achieved an exceedingly difficult feat, he set his mind on that which is

subtle. While sitting at the root of a tree, his thoughts, O thou of

great intelligence, abandoning all those great feats, turned towards that

which is subtle.'

"Alarka said, 'My mind has become strong. Having conquered the mind,

one's conquest becomes permanent. Though surrounded by foes, I shall

(henceforth) shoot my arrows at other objects. Since in consequence of

its unsteadiness, it sets all mortals to accomplish acts, I shall shoot

very sharp-pointed shafts at the mind.'

"The mind said, 'These arrows, O Alarka, will never pierce me through.

They will pierce only thy own vital parts, Thy vital parts being pierced,

thou shalt die. Do thou look out for other arrows with which to destroy

me.' Hearing these words and reflecting upon them, he said as follows.

"Alarka said, 'Smelling very many perfumes, the nose hankers after them

only. Hence I shall shoot whetted arrows at the nose.'

"The nose said, 'These arrows will never cross through me, O Alarka. They

will pierce only thy own vital parts, and thy vital parts being pierced,

thou shalt die. Do thou look for other arrows with which to destroy me.'

Hearing these words and reflecting upon them, he said as follows.

"Alarka said, This one (viz., the tongue), enjoying savoury tastes,

hankers after them only. Hence I shall shoot whetted shafts at the

tongue.'

"The tongue said, 'These arrows, O Alarka, will not cross through me.

They will only pierce thy own vital parts and thy vital parts being

pierced, thou shalt die. Do thou look for other arrows with which to

destroy me.' Hearing these words and reflecting upon them, he said as

follows.

"Alarka said, 'The skin, touching diverse objects of touch, hankers after

them only. Hence, I shall tear off the skin with diverse arrows equipt

with the feathers of the Kanka.'

"The skin said, 'These arrows will not, O Alarka, cross through me. They

will pierce thy own vital parts only, and thy vital parts being pierced,

thou shalt die. Do thou look for other arrows with which to destroy me.'

Hearing these words and reflecting on them, he said as follows.

"Alarka said, 'Hearing diverse sounds, (the ear) hankers after them only.

Hence, I shall shoot whetted shafts at the ear.'

"The ear said, 'These arrows will not, O Alarka, cross through me. They

will pierce thy own vital parts only, and thy vital parts being pierced,

thou shalt die. Do thou then look for other arrows with which to destroy

me.' Hearing these words and reflecting upon them, he said as follows.

"Alarka said, 'Seeing many colours, the eye hankers after them only.

Hence, I shall destroy the eye with sharp-pointed arrows.'

"The eye said. 'These arrows will not, O Alarka, cross through me at all.

They will pierce thy own vital parts only, and thy vital parts being

pierced, thou shalt die. Do thou then look for other arrows with which to

destroy me!' Hearing these words and reflecting upon them, he said as

follows.

"Alarka said, 'This (viz., the understanding) forms many determinations

with the aid of ratiocination. Hence, I shall shoot whetted arrows at the

understanding.'

"The understanding said, 'These arrows will not, O Alarka, cross through

me at all. They will pierce thy vital parts only, and thy vital parts

being pierced, thou shalt die. Do thou then look for other arrows with

which to destroy me!'

"The Brahmana continued, 'Then Alarka, employing himself, even there, on

penances difficult to perform and exceedingly austere, failed to obtain,

by the high power (of his penances) arrows for casting at these seven.

Endued with puissance, he then, with mind well concentrated, began to

reflect. Then O best of regenerate ones, Alarka, that foremost of

intelligent men, having reflected for a long time, failed to obtain

anything better than Yoga. Setting his mind on one object, he remained

perfectly still, engaged in Yoga.[83] Endued with energy, he quickly slew

all the senses with one arrow, having entered by Yoga into his soul and

thereby attained to the highest success. Filled with wonder, that royal

sage then sang this verse: Alas, it is a pity that we should have

accomplished all acts that are external! Alas, that we should have,

endued with the thirst for enjoyment, courted (the pleasures of)

sovereignty before now! I have learnt this afterwards. There is no

happiness that is higher than Yoga.--Do thou know this, O Rama. Cease to

slay the Kshatriyas. Do thou practise the austerest of penances. Thou

wilt then attain to what is good.--Thus addressed by his grandsires,

Jamadagni's son practised the austerest penances, and having practised

them, that highly blessed one attained to that success which is difficult

to reach.'"

SECTION XXXI

"The Brahmana said, 'There are three foes in the world. They are said to

be ninefold, agreeably to their qualities. Exultation, satisfaction, and

joy,--these three qualities appertain to Goodness.[84] Cupidity, wrath,

and hatred, these three qualities are said to appertain to Passion.

Lassitude, procrastination, and delusion, these three qualities appertain

to darkness. Cutting these with showers of arrows, the man of

intelligence, free from procrastination, possessed of a tranquil soul,

and with his senses under subjection, ventures to vanquish others.[85] In

this connection, persons conversant with (the occurrence of) ancient

cycles recite some verses which were sung in days of old by king

Amvarisha who had acquired a tranquil soul. When diverse kinds of faults

were in the ascendant and when the righteous were afflicted, Amvarisha of

great fame put forth his strength for assuming sovereignty.[86] Subduing

his own faults and worshipping the righteous, he attained to great

success and sang these verses.--I have subdued many faults. I have killed

all foes. But there is one, the greatest, vice which deserves to be

destroyed but which has not been destroyed by me! Urged by that fault,

this Jiva fails to attain to freedom from desire. Afflicted by desire,

one runs into ditches without knowing it. Urged by that fault, one

indulges in acts that are forbidden. Do thou cut off, cut off, that

cupidity with sharp-edged swords. From cupidity arise desires. From

desire flows anxiety. The man who yields to desire acquires many

qualities that appertain to passion. When these have been acquired, he

gets many qualities that appertain to Darkness. In consequence of those

qualities, he repeatedly takes birth, with the bonds of body united, and

is impelled to action. Upon the expiration of life, with body becoming

dismembered and scattered, he once meets with death which is due to birth

itself.[87] Hence, duly understanding this, and subduing cupidity by

intelligence, one should desire for sovereignty in one's soul. This is

(true) sovereignty. There is no other sovereignty here. The soul,

properly understood, is the king. Even these were the verses sung by king

Ambarisha of great celebrity, on the subject of sovereignty which he kept

before him,--that king who had cut off the one foremost fault viz.,

cupidity.'"

SECTION XXXII

"The Brahmana said, 'In this connection is cited the old narrative, O

lady, of the discourse between a Brahmana and (king) Janaka. King Janaka

(on a certain occasion), desirous of punishing him, said unto a Brahmana

who had become guilty of some offence, 'Thou shalt not dwell within my

dominions.' Thus addressed, the Brahmana replied unto that best of kings,

saying, 'Tell me, O king, what the limits are of the territories subject

to thee. I desire, O lord, to dwell within the dominions of another king.

Verily, I wish to obey thy behest, O lord of Earth, agreeably to the

scriptures.--Thus addressed by that celebrated Brahmana, the king,

hearing repeated and hot sighs, said not a word in reply. Like the planet

Rahu overwhelming the Sun, a cloudedness of understanding suddenly

overwhelmed that king of immeasurable energy as he sat plunged in

thought. When that cloudedness of understanding passed away and the king

became comforted, he spoke after a short while these words unto that

Brahmana.'

"Janaka said, 'Although a (large) inhabited tract is subject to me within

this ancestral kingdom of mine, yet I fail to find my dominion, searching

through the whole Earth. When I failed to find it on the Earth, I then

searched Mithila (for it). When I failed to find it in Mithila, I then

searched for it among my own children. When I failed to find it even

there, a cloudedness of understanding came over me. After that

cloudedness of understanding passed away, intelligence came back to me.

Then I thought that I have no dominion, or that everything is my

dominion. Even this body is not mine, or the whole Earth is mine. At the

same time, O best of regenerate persons, I think that that is as much

mine as it is of others. Do thou, therefore, dwell (here) as long as thy

choice leads thee, and do thou enjoy as long as thou pleasest.'

"The Brahmana said, 'When there is a large inhabited tract in thy

ancestral kingdom, tell me, depending upon what understanding, has the

idea of meum been got rid of by thee. What also is that understanding

depending upon which thou hast come to the conclusion that everything

constitutes thy dominion? What, indeed, is the notion through which thou

hast no dominion, or everything is thy dominion?'

"Janaka said, 'All conditions here, in all affairs, have been understood

by me to be terminable. Hence, I could not find that which should be

called mine.[88] (Considering) whose is this, I thought of the Vedic text

about anybody's property, I could not, therefore, find, by my

understanding, what should be (called) mine.[89] Depending upon this

notion, I got rid of idea of mineness. Hear now what that notion is

depending upon which I came to the conclusion that I have dominion

everywhere. I do not desire for my own self those smells that are even in

my nose. Therefore, the earth, subjugated by me, is always subject to

me.[90] I do not desire for my own self those tastes that exist in

contact with even my tongue. Therefore, water, subjugated by me, is

always subject to me. I do not desire for my own self the colour or light

that appertains to my eye. Therefore, light subjugated by me, is always

subject to me. I do not desire for my own self those sensations of touch

which are in contact with even my skin. Therefore, the wind, subjugated

by me, is always subject to me. I do not desire for my own self those

sounds which are in contact with even my ear. Therefore sounds,

subjugated by me, are always subject to me. I do not desire for my own

self the mind that is always in my mind. Therefore the mind, subjugated

by me, is subject to me. All these acts of mine are for the sake of the

deities, the Pitris, the Bhutas, together with guests.[91]--The Brahmana

then, smiling, once more said unto Janaka,--Know that I am Dharma, who

have come here today for examining thee. Thou art verily the one person

for setting this wheel in motion, this wheel that has the quality of

Goodness for its circumference, Brahmin for its nave, and the

understanding for its spokes, and which never turns back!'"[92]

SECTION XXXIII

"The Brahmana said, 'I do not, O timid one, move in this world in that

manner which thou, according to thy own understanding, censurest. I am a

Brahmana possessed of Vedic knowledge, I am emancipated. I am a forest

recluse. I am an observer of the duties of a house-holder. I observe

vows. I am not what thou seest me in good and bad acts. By me is pervaded

everything that exists in this universe. Whatever creatures exist in the

world, mobile or immobile, know that I am the destroyer of them all, even

as fire is (the destroyer) of all kinds of wood. Of sovereignty over the

whole Earth or over Heaven (on the one hand), or this knowledge (of my

identity with the universe), this knowledge is my wealth.[93] This is the

one path for Brahmanas, by which they who understand it proceed to

house-holds, or abodes in the forest, or residence with preceptors, or

among mendicants.[94] With numerous unconfused symbols, only one

knowledge is worshipped. Those who, whatever the symbols and modes of

life to which they adhere, have acquired an understanding having

tranquillity for its essence, attain to that one entity even as numerous

rivers all meeting the Ocean.[95] The path is traversable with the aid of

the understanding and not of this body. Actions have both beginning and

end, and the body has actions for its bonds.[96] Hence, O blessed lady,

thou needst have no apprehension in respect of the world hereafter. With

thy heart intent upon the real entity, it is my soul into which thou wilt

come.'"

SECTION XXXIV

"The Brahmana's wife said, 'This is incapable of being understood by a

person of little intelligence as also by one whose soul has not been

cleansed. My intelligence is very little, and contracted, and confused.

Do thou tell me the means by which the knowledge (of which thou speakest)

may be acquired. I wish to learn from thee the source from which this

knowledge flows.'

"The Brahmana said, 'Know that intelligence devoted to Brahman, is the

lower Arani; the preceptor is the upper Arani; penances and conversance

wit tithe scriptures are to cause the attrition. From this is produced

the fire of knowledge.'

"The Brahmana's wife said, 'As regards this symbol of Brahman, which is

designated Kshetrajna, where, indeed, occurs a description of it by which

it is capable of being seized?'

"The Brahmana said, 'He is without symbols, and without qualities.

Nothing exists that may be regarded as his cause. I shall, however, tell

thee the means by which he can be seized or not. A good means may be

found; viz., perception of hearing, etc. as flowers are perceived by

bees. That means consists of an understanding cleansed by action. Those

whose understandings have not been so cleansed, regard that entity,

through their own ignorance, as invested with the properties of knowledge

and others.[97] It is not laid down that this should be done, of that

this should not be done, in the rules for achieving Emancipation,--those,

that is, in which a knowledge of the soul arises only in him who sees and

hears.[98] One should comprehend as many parts, unmanifest and manifest

by hundreds and thousands, as one is capable of comprehending here.

Indeed, one should comprehend diverse objects of diverse import, and all

objects of direct perception. Then will come, from practice (of

contemplation and self-restraint, etc.), that above which nothing

exists.'[99]

"The holy one continued, 'Then the mind of that Brahmana's wife, upon the

destruction of the Kshetrajna, became that which is beyond Kshetrajna, in

consequence of the knowledge of Kshetra.'[100]

"Arjuna said, 'Where, indeed, is that Brahmana's wife, O Krishna, and

where is that foremost of Brahmanas, by both of whom was such success

attained. Do thou, tell me about them, O thou of unfading glory.'

"The blessed and holy one said, 'Know that my mind is the Brahmana, and

that my understanding is the Brahmana's wife. He who has been spoken of

as Kshetrajna is I myself, O Dhananjaya!"'

SECTION XXXV

"Arjuna said, 'It behoveth thee to expound Brahma to me,--that which is

the highest object of knowledge. Through thy favour, my mind is delighted

with these subtle disquisitions.'

"Vasudeva said,--'In this connection is recited the old history of the

discourse between a preceptor and his disciple on the subject of Brahman.

Once on a time, O scorcher of foes, an intelligent disciple questioned a

certain Brahmana of rigid vows who was his preceptor, as he was seated

(at his ease), saying,--What, indeed, is the highest good? Desirous of

attaining to that which constitutes the highest good, I throw myself at

thy feet, O holy one. O learned Brahmana, I solicit thee, bending my

head, to explain to me what I ask.--Unto that disciple, O son of Pritha,

who said so, the preceptor said,--O regenerate one, I shall explain to

thee everything about which thou mayst have any doubts.--Thus addressed,

O foremost one of Kuru's race, by his preceptor, that disciple who was

exceedingly devoted to his preceptor, spoke as follows, with joined

hands. Do thou hear what he said, O thou of great intelligence.'

"The Disciple said, 'Where am I? Whence art thou? Explain that which is

the highest truth. From what source have sprung all creatures mobile and

immobile? By what do creatures live? What is the limit of their life?

What is truth? What is penance, O learned Brahmana? What are called

attributes by the good? What paths are to be called auspicious? What is

happiness? What is sin? O holy one, O thou of excellent vows, it behoves

thee to answer these questions of mine, O learned Rishi, correctly,

truly, and accurately. Who else is there in this world than thee that is

capable of answering these questions? Do thou answer them, O foremost of

all persons conversant with duties. My curiosity is great. Thou art

celebrated in all the worlds as one well skilled in the duties relating

to Emancipation. There is none else than thou that is competent to remove

all kinds of doubts. Afraid of worldly life, we have become desirous of

achieving Emancipation.'

"Vasudeva said, 'Unto that disciple who had humbly sought his instruction

and put the questions duly, who was devoted to his preceptor and

possessed of tranquillity, and who always behaved in a manner that was

agreeable (to his instructor), who lived so constantly by the side of his

instructor as to have almost become his shadow, who was self-restrained,

and who had the life of a Yati and Brahmacharin, O son of Pritha, that

preceptor possessed of intelligence and observant of vows, duly explained

all the questions, O foremost one of Kuru's race, O chastiser of all

foes.'

"The preceptor said, 'All this was declared (In days of old) by Brahma

himself (the Grandsire of all the worlds). Applauded and practised by the

foremost of Rishis, and depending on a knowledge of the Vedas, it

involves a consideration of what constitutes the real entity. We regard

knowledge to be the highest object, and renunciation as the best penance.

He who, with certainty, knows the true object of knowledge which is

incapable of being modified by circumstances, viz., the soul abiding in

all creatures, succeeds in going whithersoever he wishes and comes to be

regarded as the highest. That learned man who beholds the residence of

all things in one place and their severance as well, and who sees unity

in diversity, succeeds in freeing himself from misery. He who does not

covet anything and does not cherish the idea of mineness with regard to

anything, comes to be regarded, although residing in this world, as

identifiable with Brahman, He who is conversant with the truth about the

qualities of Pradhana (or Nature), acquainted with the creation of all

existent objects, divested of the idea of mineness, and without pride,

succeeds, without doubt, in emancipating himself. Understanding properly

that great tree which has the unmanifest for its seed sprout, and the

understanding for its trunk, and high consciousness of self for its

branches, and the senses for the cells whence its twigs issue, and the

(five) great elements for its flower-buds, and the gross elements for its

smaller boughs, which is always endued with leaves, which always puts

forth flowers, and upon which all existent objects depend, whose seed is

Brahman, and which is eternal,--and cutting all topics with the sharp

sword of knowledge, one attains to immortality and casts off birth and

death. The conclusions with regard to the past, present, and future, etc,

and religion, pleasure and wealth, which are all well known to conclaves

of Siddhas, which appertain to remote cycles, and which are, indeed,

eternal, I shall declare to thee, O thou of great wisdom. These

constitute what is called Good. Men of wisdom, understanding them in this

world, attain to success. In days of old, the Rishis Vrihaspati and

Bharadwaja, and Gautama and Bhargava, and Vasishtha and Kasyapa, and

Viswamitra, and Atri, assembled together for the purpose of asking one

another. They thus assembled together after having travelled over all

paths and after they had got tired with the acts each of them had done.

Those regenerate persons, placing the sage son of Angiras at their head,

proceeded to the region of the Grandsire. There they beheld Brahma

perfectly cleansed of all sin. Bowing their heads unto that high-souled

one who was seated at his ease, the great Rishis, endued with humility,

asked him this grave question regarding the highest good. How should a

good man act? How would one be released from sin? What paths are

auspicious for us? What is truth, and what is sin? By what action are the

two paths, northern and southern, obtained? What is destruction? What is

Emancipation? What is birth and what is death of all existent objects? I

shall tell thee, O disciple, what the Grandsire, thus addressed, said

unto them, conformably to the scriptures. Do thou listen.'

"Brahma said, 'It is from Truth that all creatures, mobile and immobile,

have been born. They live by penance (of action). Understand this, O ye

of excellent vows. In consequence of their own actions they live,

transcending: their own origin.[101] For Truth, when united with

qualities, becomes always possessed of five indications. Brahman is

Truth. Penance is truth. Prajapati is truth. It is from Truth that all

creatures have sprung. Truth is the universe of being. It is for this

that Brahmanas who are always devoted to Yoga, who have transcended wrath

and sorrow, and who always regard Religion as the causeway (along which

every one must pass for avoiding the morass below), take refuge in Truth.

I shall now speak of those Brahmanas who are restrained by one another

and possessed of knowledge, of the orders, and of those who belong to the

four modes of life. The wise say that Religion or duty is one, (though)

having four quarters. Ye regenerate ones, I shall speak to ye now of that

path which is auspicious and productive of good. That path has constantly

been trod over by men possessed of wisdom in order to achieve an identity

with Brahman. I shall speak now of that path which is the highest and

which is exceedingly difficult of being understood. Do you understand, in

all its details, ye highly blessed ones, what is the highest seat. The

first step has been said to be the mode of life that appertains to

Brahmacharins. The second step is domesticity. After this is the

residence in the woods. After that it should be known is the highest

step, viz., that relating to Adhyatma.[102] Light, ether (or space), sun,

wind, Indra, and Prajapati,--one sees these as long as one does not

attain to Adhyatma. I shall declare the means (by which that Adhyatma may

be attained). Do ye first understand them. The forest mode of life that

is followed by ascetics residing in the woods and subsisting upon fruits

and roots and air is laid down for the three regenerate classes. The

domestic mode of life is ordained for all the orders. They that are

possessed of wisdom say that Religion or duty has Faith for its (chief)

indication. Thus have I declared to you the paths leading to the deities.

They are adopted by those that are good and wise by their acts. Those

paths are the causeways of piety. That person of rigid vows who adopts

any one of these modes separately, always succeeds in time to understand

the production and destruction of all creatures. I shall now declare,

accurately and with reasons, the elements which reside in parts in all

objects. The great soul, the unmanifest, egoism (consciousness of

identity), the ten and one organs (of knowledge and action), the five

great elements, the specific characteristics of the five elements,--these

constitute the eternal creation. The number of elements has been said to

be four and twenty, and one (more). That person of wisdom who understands

the production and destruction of all these elements, that man among all

creatures, never meets with delusion. He who understands the elements

accurately, all the qualities, all the deities, succeeds in cleansing

himself of all sin. Freed from all bonds, such a man succeeds in enjoying

all regions of spotless purity.'"[103]

SECTION XXXVI

"Brahma said, 'That which is unmanifest, which is indistinct,

all-pervading, everlasting, immutable, should be known to become the city

(or mansion) of nine portals, possessed of three qualities, and

consisting of five ingredients. Encompassed by eleven including Mind

which distinguishes (objects), and having Understanding for the ruler,

this is an aggregate of eleven.[104] The three ducts that are in it

support it constantly. These are the three Nadis. They run continually,

and have the three qualities for their essence: Darkness, Passion, and

Goodness. These are called the (three) qualities. These are coupled with

one another. They exist, depending on one another. They take refuge in

one another, and follow one another. They are also joined with one

another. The five (principal) elements are characterised by (these) three

qualities. Goodness is the match of Darkness. Of Goodness the match is

Passion. Goodness is also the match of Passion, and of Goodness the match

is Darkness. There where Darkness is restrained, Passion is seen to flow.

There where Passion is restrained, Goodness is seen to flow. Darkness

should be known to have the night (or obscurity) for its essence. It has

three characteristics, and is (otherwise) called Delusion. It has

unrighteousness (or sin) also for its indication, and it is always

present in all sinful acts. This is the nature of Darkness and it appears

also as confined with others. Passion is said to have activity for its

essence. It is the cause of successive acts. When it prevails, its

indication, among all beings, is production. Splendour, lightness, and

faith,--these are the form, that is light, of Goodness among all

creatures, as regarded by all good men. The true nature of their

characteristics will now be declared by me, with reasons. These shall be

stated in aggregation and separation. Do ye understand them. Complete

delusion, ignorance; illiberality, indecision in respect of action,

sleep, haughtiness, fear, cupidity, grief, censure of good acts, loss of

memory,--unripeness of judgment, absence of faith, violation of all rules

of conduct, want of discrimination, blindness, vileness of behaviour,

boastful assertions of performance when there has been no performance,

presumption of knowledge in ignorance, unfriendliness (or hostility),

evilness of disposition, absence of faith, stupid reasoning, crookedness,

incapacity for association, sinful action, senselessness, stolidity,

lassitude, absence of self-control, degradation,--all these qualities are

known as belonging to Darkness. Whatever other states of mind, connected

with delusion, exist in the world, all appertain to Darkness. Frequent

ill-speaking of other people, censuring the deities and the Brahmanas,

illiberality, vanity, delusion, wrath, unforgiveness, hostility towards

all creatures, are regarded as the characteristics of Darkness. Whatever

undertakings exist that are unmeritorious (in consequence of their being

vain or useless), what gifts there are that are unmeritorious (in

consequence of the unworthiness of the donees, the unreasonableness of

the time, the impropriety of the object, etc.), vain eating,--these also

appertain to Darkness. Indulgence in calumny, unforgiveness, animosity,

vanity, and absence of faith are also said to be characteristics of

Darkness. Whatever men there are in this world who are characterised by

these and other faults of a similar kind, and who break through the

restraints (provided by the scriptures), are all regarded as belonging to

the quality of Darkness. I shall now declare the wombs where these men,

who are always of sinful deeds, have to take their birth. Ordained to go

to hell, they sink in the order of being. Indeed, they sink into the hell

of (birth in) the brute creation. They become immobile entities, or

animals, or beasts of burden; or carnivorous creatures, or snakes, or

worms, insects, and birds; or creatures, of the oviparous order, or

quadrupeds of diverse species; or lunatics, or deaf or dumb human beings,

or men that are afflicted by dreadful maladies and regarded as unclean.

These men of evil conduct, always exhibiting the indications of their

acts, sink in Darkness. Their course (of migrations) is always downwards.

Appertaining to the quality of Darkness, they sink in Darkness. I shall,

after this, declare what the means are of their improvement and ascent;

indeed, by what means they succeed in attaining to the regions that exist

for men of pious deeds. Those men who take birth in orders other than

humanity, by growing up in view of the religious ceremonies of Brahmanas

devoted to the duties of their own order and desirous of doing good to

all creatures, succeed, through the aid of such purificatory rites, in

ascending upwards. Indeed, struggling (to improve themselves), they at

last attain to the same regions with these pious Brahmanas. Verily, they

go to Heaven. Even this is the Vedic audition.[105] Born in orders other

than humanity and growing old in their respective acts, even thus they

become human beings that are, of course, ordained to return. Coming to

sinful births and becoming Chandalas or human beings that are deaf or

that lisp indistinctly, they attain to higher and higher castes, one

after another in proper turn, transcending the Sudra order, and other

(consequences of) qualities that appertain to Darkness and that abide in

it in course of migrations in this world.[106] Attachment to objects of

desire is regarded as great delusion. Here Rishis and Munis and deities

become deluded, desirous of pleasure. Darkness, delusion, the great

delusion, the great obscurity called wrath, and death, that blinding

obscurity, (these are the five great afflictions). As regards wrath, that

is the great obscurity (and not aversion or hatred as is sometimes

included in the list). With respect then to its colour (nature), its

characteristics, and its source, I have, ye learned Brahmanas, declared

to you, accurately and in due order, everything about (the quality of)

Darkness. Who is there that truly understands it? Who is there that truly

sees it? That, indeed, is the characteristic of Darkness, viz., the

beholding of reality in what is not real. The qualities of Darkness have

been declared to you in various ways. Duly has Darkness, in its higher

and lower forms, been described to you. That man who always bears in mind

the qualities mentioned here, will surely succeed in becoming freed from

all characteristics that appertain to Darkness.'"

SECTION XXXVII

"Brahman said, 'Ye best of beings, I shall now declare to you accurately

what (the quality of) Passion is. Ye highly blessed ones, do you

understand what those qualities are that appertain to Passion, Injuring

(others), beauty, toil, pleasure and pain, cold and heat, lordship (or

power), war, peace, arguments, dissatisfaction, endurance,[107] might,

valour, pride, wrath, exertion, quarrel (or collision), jealousy, desire,

malice, battle, the sense of meum or mineness, protection (of others),

slaughter, bonds, and affliction, buying and selling, lopping off,

cutting, piercing and cutting off the coat of mail that another has

worn,[108] fierceness, cruelty, villifying, pointing out the faults of

others, thoughts entirely devoted to worldly affairs, anxiety, animosity,

reviling of others, false speech, false or vain gifts, hesitancy and

doubt, boastfulness of speech, dispraise and praise, laudation, prowess,

defiance, attendance (as on the sick and the weak), obedience (to the

commands of preceptors and parents), service or ministrations, harbouring

of thirst or desire, cleverness or dexterity of conduct, policy

heedlessness, contumely, possessions, and diverse decorations that

prevail in the world among men, women, animals, inanimate things, houses,

grief, incredulousness, vows and regulations, actions with expectation

(of good result), diverse acts of public charity, the rites in respect of

Swaha salutations, rites of Swadha and Vashat, officiating at the

sacrifices of others, imparting of instruction, performance of

sacrifices, study, making of gifts, acceptance of gifts, rites of

expiation, auspicious acts, the wish to have this and that, affection

generated by the merits of the object for which or whom it is felt,

treachery, deception, disrespect and respect, theft, killing, desire of

concealment, vexation, wakefulness, ostentation, haughtiness, attachment,

devotion, contentment, exultation, gambling, indulgence in scandal, all

relations arising out of women, attachment to dancing, instrumental music

and songs--all these qualities, ye learned Brahmanas, have been said to

belong to Passion. Those men on Earth who meditate on the past, present,

and the future, who are devoted to the aggregate of three, viz.,

Religion, Wealth, and Pleasure, who acting from impulse of desire, exult

on attaining to affluence in respect of every desire, are said to be

enveloped by Passion. These men have downward courses. Repeatedly reborn

in this world, they give themselves up to pleasure. They covet what

belongs to this world as also all those fruit, that belong to the world

hereafter. They make gifts, accept gifts, offer oblations to the Pitris,

and pour libations on the sacrificial fire. The qualities of Passion have

(thus) been declared to you in their variety. The course of conduct also

to which it leads has been properly described to you. The man who always

understands these qualities, succeeds in always freeing himself from all

of them which appertain to Passion.'"

SECTION XXXVIII

"Brahmana said, 'I shall, after this discourse to you on that excellent

quality which is the third (in the order of our enumeration). It is

beneficial to all creatures in the world, and unblamable, and constitutes

the conduct of those that are good. Joy, satisfaction, nobility,

enlightenment, and happiness, absence of stinginess (or liberality),

absence of fear, contentment, disposition for faith, forgiveness,

courage, abstention from injuring any creature, equability, truth,

straightforwardness, absence of wrath, absence of malice, purity,

cleverness, prowess, (these appertain to the quality of Goodness). He who

is devoted to the duty of Yoga, regarding knowledge to be vain, conduct

to be vain, service to be vain, and mode of life to be vain, attains to

what is highest in the world hereafter. Freedom from the idea of meum,

freedom from egoism, freedom from expectations, looking on all with an

equal eye, and freedom from desire,--these constitute the eternal

religion of the good. Confidence, modesty, forgiveness, renunciation,

purity, absence of laziness, absence of cruelty, absence of delusion,

compassion to all creatures, absence of the disposition to calumniate,

exultation, satisfaction, rapture, humility, good behaviour, purity in

all acts having for their object the attainment of tranquillity,

righteous understanding, emancipation (from attachments), indifference,

Brahmacharyya, complete renunciation, freedom from the idea of meum,

freedom from expectations, unbroken observance of righteousness, belief

that gifts are vain, sacrifices are vain, study is vain, vows are vain,

acceptance of gifts is vain, observance of duties is vain, and penances

are vain--those Brahmanas in this world, whose conduct is marked by these

virtues, who adhere to righteousness, who abide in the Vedas, are said to

be wise and possessed of correctness of vision. Casting off all sins and

freed from grief, those men possessed of wisdom attain to Heaven and

create diverse bodies (for themselves). Attaining the power of governing

everything, self-restraint, minuteness, these high-souled ones make by

operations of their own mind, like the gods themselves dwelling in

Heaven. Such men are said to have their courses directed upwards. They

are veritable gods capable of modifying all things. Attaining to Heaven,

they modify all things by their very nature. They get whatever objects

they desire and enjoy them.[109] Thus have I, ye foremost of regenerate

ones, described to you what that conduct is which appertains to the

quality of goodness. Understanding these duly, one acquires whatever

objects one desires. The qualities that appertain to goodness have been

declared particularly. The conduct which those qualities constitute has

also been properly set forth. That man who always understands these

qualities, succeeds in enjoying the qualities without being attached to

them.'"

SECTION XXXIX

"Brahmana said, 'The qualities are incapable of being declared as

completely separate from one another. Passion and Goodness and Darkness

are seen existing in a state of union. They are attached to one another.

They depend on one another. They have one another for their refuge. They

likewise follow one another. As long as goodness exists, so long does

Passion exist. There is no doubt in this. As long as Darkness and

Goodness exist, so long does Passion exist. They make their journey

together, in union, and moving collectively. They, verily, move in body,

when they act with cause or without cause. Of all these which act with

one another, however, much they may differ in their development, the

manner in which their increase and diminution take place will now be

declared. There where Darkness exists in an increased measure, in the

lower creatures (for example), Passion exists in a smaller measure and

Goodness in a measure that is still less. There where Passion exists in a

copious measure, in creatures of middle course, Darkness exists in a

smaller measure and Goodness in a measure that is still less. There where

Goodness exists in a copious measure, in creatures of upward courses,

Darkness should be known to exist in a small measure and Passion in a

measure that is still less. Goodness is the spring that causes the

modifications of the senses. It is the great enlightener. No duty has

been laid down that is higher than Goodness. They who abide in Goodness

proceed upwards. They who abide in Passion remain in the middle. They who

abide in Darkness, being characterised by qualities that are low, sink

downwards. Darkness occurs in the Sudra; Passion in the Kshatriya; and

Goodness, which is the highest, in the Brahmana. The three qualities

exist even thus in the three orders. Even from a distance, the three

qualities of darkness and Goodness and Passion, are seen to exist in a

state of union and more collectively. They are never seen in a state of

separation.[110] Beholding the sun rising, men of evil deeds become

inspired with fear. Travellers on their way become afflicted with heat,

and suffer distress. The Sun is Goodness developed, men of evil deeds

represent Darkness; the heat which travellers on their way feel is said

to be a quality of Passion. The sun representing light is Goodness; the

heat is the quality of Passion; the shading (or eclipse) of the sun on

Parvana days should be known to represent Darkness. Even thus, the three

qualities exist in all luminous bodies. They act by turns in diverse

places in diverse ways. Among immobile objects, the quality of Darkness

exists in a very large measure. The qualities appertaining to Passion are

those properties of theirs which undergo constant changes. Their

oleaginous attributes appertain to Goodness.[111] The Day should be

understood as threefold. The Night has been ordained to be threefold. So

also are fortnight, months, years, seasons, and conjunctions.[112] The

gifts that are wide are threefold. Threefold is sacrifice that flows.

Threefold are the worlds; threefold the deities; threefold is knowledge;

and threefold the path or end. The past, the Present. and the Future;

Religion, Wealth. and Pleasure. Prana, Apana, and Udana; these also are

fraught with the three qualities. Whatever object exists in this world,

everything in it is fraught with the three qualities. The three qualities

act by turns in all things and in all circumstances. Verily, the three

qualities always act in an unmanifest form. The creation of those three,

viz., Goodness, Passion, and Darkness is eternal. The unmanifest,

consisting of the three qualities, is said to be darkness, unperceived,

holy, Constant. unborn, womb, eternal. Nature, change or modification,

destruction, Pradhana, production, and absorption, undeveloped, not small

(i.e., vast), unshaking, immovable, fixed, existent, and non-existent.

All these names should be known by those who meditate on matters

connected with the soul. That person who accurately knows all the names

of the unmanifest, and the qualities, as also the pure operations (of the

qualities), is well conversant with the truth about all distinctions and

freed from the body, becomes liberated from all the qualities and enjoys

absolute happiness.'"

SECTION XL

"Brahmana said, 'From the unmanifest first sprang Mahat (the Great Soul)

endued with great intelligence, the source of all the qualities. That is

said to be the first creation. The Great Soul is signified by these

synonymous words--the Great Soul, Intelligence, Vishnu, Jishnu, Sambhu of

great valour, the Understanding, the means of acquiring knowledge, the

means of perception, as also fame, courage, and memory. Knowing this, a

learned Brahmana has never to encounter delusion. It has hands and feet

on every side, it has ears on every side. It stands, pervading everything

in the universe. Of great power, that Being is stationed in the heart of

all. Minuteness, Lightness and Affluence, are his. He is the lord of all,

and identical with effulgence, and knows not decay. In Him are all those

who comprehend the nature of the understanding, all those who are devoted

to goodness of disposition, all those who practise meditation, who are

always devoted to Yoga, who are firm in truth, who have subdued their

senses, who are possessed of knowledge, who are freed from cupidity, who

have conquered wrath, who are of cheerful hearts, who are endued with

wisdom, who are liberated from ideas of meum (and teum), and who are

devoid of egoism. All these, freed from every kind of attachment, attain

to the status of Greatness. That person who understands that holy and

high goal, viz., the Great Soul, becomes freed from delusion. The

self-born Vishnu becomes the Lord in the primary creations. He who thus

knows the Lord lying in the cave, the Supreme, Ancient Being, of

universal form, the golden one, the highest goal of all persons endued

with understanding,--that intelligent man lives, transcending the

understanding.'"

SECTION XLI

"Brahmana said, 'That Mahat who was first produced is called Egoism. When

it sprang up as I, it came to be called as the second creation. That

Egoism is said to be the source of all creatures, for these have sprung

from its modifications. It is pure effulgence and is the supporter of

consciousness. It is Prajapati. It is a deity, the creator of deities,

and of mind. It is that which creates the three worlds. It is said to be

that which feels--I am all this.--That is the eternal world existing for

those sages who are contented with knowledge relating to the soul, who

have meditated on the soul, and who have won success by Vedic study and

sacrifices. By consciousness of soul one enjoys the qualities. That

source of all creatures, that creator of all creatures, creates (all

creatures) even in this way. It is that which causes all changes. It is

that which causes all beings to move. By its own light it illuminates the

universe likewise.'"

SECTION XLII

'Brahmana said, From Egoism were verily born the five great elements.

They are earth, air, ether, water, and light numbering the fifth. In

these five great elements, in the matter of the sound, touch, colour,

taste, and smell, all creatures become deluded. When at the close of the

destruction of the great elements, the dissolution of the universe

approaches, ye that are possessed of wisdom, a great fear comes upon all

living creatures. Every existent object is dissolved into that from which

it is produced. The dissolution takes place in an order that is the

reverse of that in which creation takes place. Indeed, as regards birth,

they are born from one another. Then, when all existent objects, mobile

and immobile, become dissolved, wise men endued with powerful memory

never dissolve. Sound, touch, colour, taste, and smell numbering the

fifth, are effects. They are, however, inconstant, and called by the name

of delusion. Caused by the production of cupidity, not different from one

another, without reality, connected with flesh and blood, and depending

upon one another, existing outside the soul, these are all helpless and

powerless. Prana and Apana, and Udana and Samana and Vyana,--these five

winds are always closely attached to the soul. Together with speech,

mind, and understanding, they constitute the universe of eight

ingredients. He whose skin, nose, ear, eyes, tongue, and speech are

restrained, whose mind is pure, and whose understanding deviates not

(from the right path), and whose mind is never burnt by those eight

fires, succeeds in attaining to that auspicious Brahman to which nothing

superior exists. Those which have been called the eleven organs and which

have sprung from Egoism, I shall now, ye regenerate ones, mention

particularly. They are the ear, the skin, the two eyes, the tongue, the

nose numbering the fifth, the two feet, the lower duct, the organ of

generation, the two hands, and speech forming the tenth. These constitute

the group of organs, with mind numbering as the eleventh. One should

first subdue this group. Then will Brahman shine forth (in him). Five

amongst these are called organs of knowledge, and five, organs of action.

The five beginning with the ear are truly said to be connected with

knowledge. The rest, however, that are connected with action, are without

distinction. The mind should be regarded as belonging to both. The

understanding is the twelfth in the top. Thus have been enumerated the

eleven organs in due order. Learned men, having understood these, think

they have accomplished everything. I shall, after this, enumerate all the

various organs. Space (or Ether) is the first entity. As connected with

the soul, it is called the ear. As connected with objects, that is sound.

The presiding deity (of this) is the quarters. The Wind is the second

entity. As connected with the soul, it is known as the skin. As connected

with objects, it is known as objects of touch; and the presiding deity

there is touch. The third is said to be Light. As connected with the

soul, it is known as the eye. As connected with objects, it is colour;

and the sun is its deity. The fourth (entity) should be known as Water.

As connected with the soul, it is said to be the tongue. As connected

with objects, it is taste, and the presiding deity there is Soma. The

fifth entity is Earth. As connected with the soul, it is said to be the

nose. As connected with objects, it is scent; and the presiding deity

there is the wind. Thus has the manner been declared of how the five

entities are divided into sets of three. After this I shall declare

everything about the diverse (other) organs. Brahmanas conversant with

the truth say that the two feet are mentioned as connected with the soul.

As connected with objects, it is motion; and Vishnu is there the

presiding deity. The Apana wind, whose motion is downward, as connected

with the soul, is called the lower duct. As connected with objects, it is

the excreta that is ejected; and the presiding deity there is Mitra. As

connected with the soul, the organ of generation is mentioned, the

producer of all beings. As connected with objects, it is the vital seed;

and the presiding deity is Prajapati. The two hands are mentioned as

connected with the soul by persons conversant with the relations of the

soul. As connected with objects, it is actions; and the presiding deity

there is Indra. Next, connected with the soul is speech which relates to

all the gods. As connected with objects, it is what is spoken. The

presiding deity there is Agni. As connected with the soul, the mind is

mentioned, which moves within the soul of the five elements.[113] As

connected with objects, it is the mental operation; and the presiding

deity is Chandramas (moon). As connected with the soul is Egoism, which

is the cause of the whole course of worldly life. As connected with

objects, it is consciousness of self; and the presiding deity there is

Rudra. As connected with the soul is the understanding, which impels the

six senses. As connected with objects, it is that which is to be

understood, and the presiding deity there is Brahma. Three are the seats

of all existent objects. A fourth is not possible. These are land, water,

and ether. The mode of birth is fourfold. Some are born of eggs; some are

born of germs which spring upwards, penetrating through the earth; some

are born of filth; and some are born of fleshy balls in wombs. Thus is

the mode of birth seen to be of four kinds, of all living creatures. Now,

there are other inferior beings and likewise those that range the sky.

These should be known to be born of eggs as also those which crawl on

their breasts. Insects are said to be born of filth, as also other

creatures of a like description. This is said to be the second mode of

birth and is inferior. Those living creatures that take birth after the

lapse of some time, bursting through the earth, are said to be germ-born

beings, ye foremost of regenerate persons. Creatures of two feet or of

many feet and those which move crookedly, are the beings born of wombs.

Among them are some that are deformed, ye best of men. The eternal womb

of Brahma should be known to be of two kinds, viz., penance and

meritorious acts. Such is the doctrine of the learned.[114] Action should

be understood to be of various kinds, such as sacrifice, gifts made at

sacrifices, and the meritorious duty of study for every one that is born;

such is the teaching of the ancients. He who duly understands this, comes

to be regarded as possessed of Yoga, ye chief of regenerate persons. Know

also that such a man becomes freed too from all his sins. I have thus

declared to you duly the doctrine of Adhyatma.[115] Ye Rishis conversant

with all duties, a knowledge of this is acquired by those who are

regarded as persons of knowledge. Uniting all these together, viz., the

senses, the objects of the senses, and the five great entities, one

should hold them in the mind.[116] When everything is attenuated (by

absorption) in the mind, one no longer esteems the pleasures of life.

Learned men, whose understandings are furnished with knowledge, regard

that as true happiness.[117] I shall after this, tell thee of

renunciation with respect to all entities by means, gentle and hard,

which produces attachment to subtle topics and which is fraught with

auspiciousness. That conduct which consists in treating the qualities is

not qualities, which is free from attachment, which is living alone,

which does not recognise distinctions, and which is full of Brahman, is

the source of all happiness.[118] The learned man who absorbs all desires

into himself from all sides like the tortoise withdrawing all its limbs,

who is devoid of passion, and who is released from everything, becomes

always happy. Restraining all desires within the soul, destroying his

thirst, concentrated in meditation, and becoming the friend of good heart

towards all creatures, he succeeds in becoming fit for assimilation with

Brahman. Through repression of all the senses which always hanker after

their objects, and abandonment of inhabited places, the Adhyatma fire

blazes forth in the man of contemplation. As a fire, fed with fuel,

becomes bright in consequence of the blazing flames it puts forth, even

so, in consequence of the repression of the senses, the great soul puts

forth its effulgence. When one with a tranquil soul beholds all entities

in one's own heart, then, lighted by one's own effulgence, one attains to

that which is subtler than the subtle and which is unrivalled in

excellence. It is settled that the body has fire for colour, water for

blood and other liquids, wind for sense of touch, earth for the hideous

holder of mind (viz., flesh and bones, etc.), space (or ether) for sound;

that it is pervaded by disease and sorrow; that it is overwhelmed by five

currents; that it is made up of the five elements; that it has nine doors

and two deities;[119] that it is full of passion; that it is unfit to be

seen (owing to its unholy character); that it is made up of three

qualities; that it has three constituent elements, (viz., wind, bile and

phelgm); that it is delighted with attachments of every kind, that it is

full of delusions.[120] It is difficult of being moved in this mortal

world, and it rests on the understanding as its support. That body is, in

this world, the wheel of Time that is continually revolving.[121] That

(body), indeed, is a terrible and unfathomable ocean and is called

delusion. It is this body which stretches forth, contracts, and awakens

the (whole) universe with the (very) immortals.[122] By restraining the

senses, one casts off lust, wrath, fear, cupidity, enmity, and falsehood,

which are eternal and, therefore, exceedingly difficult to cast off.[123]

He who has subjugated these in this world, viz., the three qualities and

the five constituent elements of the body, has the Highest for his seat

in Heaven. By him is Infinity attained. Crossing the river, that has the

five senses for its steep banks, the mental inclinations for its mighty

waters, and delusion for its lake, one should subjugate both lust and

wrath. Such a man freed from all faults, then beholds the Highest,

concentrating the mind within the mind and seeing self in self.

Understanding all things, he sees his self, with self, in all creatures,

sometimes as one and sometimes as diverse, changing form from time to

time.[124] Without doubt he can perceive numerous bodies like a hundred

lights from one light. Verily he is Vishnu, and Mitra, and Varuna, and

Agni, and Prajapati. He is the Creator and the ordainer: he is the Lord

possessed of puissance, with faces turned in all directions. In him, the

heart of all creatures, the great soul, becomes resplendent. Him all

conclaves of learned Brahmanas, deities and Asuras, and Yakshas, and

Pisachas, the Pitris, and birds, and bands of Rakshasas, and bands of

ghostly beings, and all the great Rishis, praise.'"

SECTION XLIII

"Brahmana said, 'Among men, the royal Kshatriya is (endued with) the

middle quality. Among vehicles, the elephant (is so); and among denizens

of the forest the lion; among all (sacrificial) animals, the sheep; among

all those that live in holes, is the snake; among cattle, the bovine

bull; among females, the mule.[125] There is no doubt in this that in

this world, the Nyagrodha, the Jamvu, the Pippala, the Salmali, and

Sinsapa, the Meshasringa, and the Kichaka, are the foremost ones among

trees.[126] Himavat, Patipatra, Sahya, Vindhya, Trikutavat, Sweta, Nila,

Bhasa, Koshthavat, Guruskandha, Mahendra and Malayavat,--these are the

foremost of mountains. Likewise the Maruts are the foremost of the Ganas.

Surya is the lord of all the planets, and Chandramas of all the

constellations. Yama is the lord of the Pitris; Ocean is the lord of all

rivers. Varuna is the king of the waters. Indra is said to be the king of

the Maruts. Arka is the king of all hot bodies, and Indra of all luminous

bodies. Agni is the eternal lord of the elements, and Vrihaspati of the

Brahmanas. Soma is the lord of (deciduous) herbs, and Vishnu is the

foremost of all that are endued with might. Tashtri is the king of

Rudras, and Siva of all creatures. Sacrifice is the foremost of all

initiatory rites, and Maghavat of the deities. The North is the lord of

all the points of the compass; Soma of great energy is the lord of all

learned Brahmanas. Kuvera is the lord of all precious gems, and Purandara

of all the deities. Such is the highest creation among all entities.

Prajapati is the lord of all creatures. Of all entities whatever, I, who

am full of Brahman, am the foremost. There is no entity that is higher

than myself or Vishnu. The great Vishnu, who is full of Brahman, is the

king of kings over all. Know him to be the ruler, the creator, the

uncreated Hari. He is the ruler of men and Kinnaras and Yakshas and

Gandharvas, and Snakes and Rakshasas, and deities and Danavas and Nagas.

Among those that are followed by persons full of desire is the great

goddess Maheswari of beautiful eyes. She is otherwise called by the name

of Parvati. Know that the goddess Uma is the foremost and the most

auspicious of women. Among women that are a source of pleasure, the

foremost are the Apsaras who are possessed of great splendour.[127] Kings

are desirous of acquiring piety, and Brahmanas are causeways of piety.

Therefore, the king should always strive to protect the twice-born ones.

Those kings in whose dominions good men languish are regarded as bereft

of the virtues of their order. Hereafter they have to go into wrong

paths. Those kings in whose dominions good men are protected, rejoice in

this world and enjoy happiness hereafter. Verily, those high-souled ones

attain to the highest seat. Understand this, ye foremost of regenerate

ones. I shall after this state the everlasting indications of duties.

Abstention from injury is the highest duty. Injury is an indication of

unrighteousness. Splendour is the indication of the deities. Men have

acts for their indications. Ether (or space) has sound for its

characteristic. Wind has touch for its characteristic. The characteristic

of lighted bodies is colour, and water has taste for its characteristic.

Earth, which holds all entities, has smell for its characteristic. Speech

has words for its characteristic, refined into vowels and consonants.

Mind has thought for its characteristic. Thought has, again, been said to

be the characteristic of the understanding. The things thought of by the

mind are ascertained with accuracy by the understanding. There is no

doubt in this, viz., that the understanding, by perseverance, perceives

all things. The characteristic of mind is meditation. The characteristic

of the good man is to live unperceived.[128] Devotion has acts for its

characteristic. Knowledge is the characteristic of renunciation.

Therefore keeping knowledge, before his view, the man of understanding

should practise renunciation. The man who has betaken himself to

renunciation and who is possessed of knowledge, who transcends all pairs

of opposites, as also darkness, death, and decrepitude, attains to the

highest goal. I have thus declared to you duty what the indications are

of duty. I shall, after this, tell you of the seizure (comprehension) of

qualities. Smell, which appertains to earth, is seized by the nose. The

wind, that dwells in the nose is likewise appointed (as an agent) in the

perception of smell. Taste is the essence of water. That is seized by the

tongue. Soma, who resides in the tongue, is appointed likewise in the

perception of taste. The quality of a lighted body is colour. That is

seized by the eye. Aditya who always resides in the eye has been

appointed in the perception of colour. Touch always appertains to the

wind (as its quality). That is perceived by the skin. The wind that

always resides in the skin has been appointed in apprehending touch. The

quality of ether is sound. That is seized by the ear. All the quarters,

which reside in the ear, have been appointed in apprehending sound. The

quality of the mind is thought. That is seized by the understanding. The

upholder of consciousness, residing in the heart, has been appointed in

apprehending the mind. The understanding is apprehended in the form of

determination or certitude, and Mahat in the form of knowledge. The

unperceived (Prakriti) has been, it is evident, appointed for the seizure

of all things after certitude. There is no doubt in this.[129] The

Kshetrajna which is eternal and is destitute of qualities as regards its

essence, is incapable of being seized by symbols. Hence, the

characteristic of the Kshetrajna, which is without symbols, is purely

knowledge. The unmanifest resides in the symbol called Kshetra, and is

that in which the qualities are produced and absorbed. I always see,

know, and hear it (though) it is hidden. Purusha knows it: therefore is

he called Kshetrajna. The Kshetrajna perceives also the operations of the

qualities and absence of their operations. The qualities, which are

created repeatedly, do not know themselves, being unintelligent, as

entities to be created and endued with a beginning, middle, and end. No

one else attains, only the Kshetrajna attains, to that which is the

highest and great and which transcend the qualities and those entities

which are born of the qualities. Hence one who understands duties,

casting off qualities and the understanding, and having his sins

destroyed, and transcending the qualities, enters the Kshetrajna. One

that is free from all pairs of opposites, that never bends his head to

any one, that is divested of Swaha, that is immovable, and homeless, is

the Kshetrajna. He is the Supreme Lord."'

SECTION XLIV

"Brahmana said, 'I shall now tell you truly about all that which has a

beginning, middle, and end, and which is endued with name and

characteristics, together with the means of apprehension. It has been

said that the Day was first, Then arose Night. The Months are said to

have the lighted fortnights first. The constellations have Sravana for

their first; the Seasons have that of dews (viz., Winter) for their

first. Earth is the source of all smells; and Water of all tastes. The

solar light is the source of all colours: the Wind of all sensations of

touch. Likewise, of sound the source is space (or Ether). These are the

qualities of elements. I shall, after this, declare that which is the

first and the highest of all entities. The sun is the first of all

lighted bodies. Fire is said to be the first of all the elements. Savitri

is the first of all branches of learning. Prajapati is the first of all

the deities. The syllable Om is the first of all the Vedas, and the

life-wind Prana is the first of all winds. All that is called Savitri

which is prescribed in this world.[130] The Gayatri is the first of all

metres; of all (sacrificial) animals the first is the goat. Kine are the

first of all quadrupeds. The twiceborn ones are the first of all human

beings. The hawk is the first of all birds. Of sacrifices the first is

the pouring of clarified butter on the fire. Of all reptiles the first, O

foremost of regenerate ones, is the snake. The Krita is the first of all

the Yugas; there is no doubt in this. Gold is the first of all precious

things. Barley is the first of all plants. Food is the first of all

things to be eaten or swallowed. Of all liquid substances to be drunk,

water is the foremost. Of all immobile entities without distinction,

Plaksha is said to be the first, that ever holy field of Brahman. Of all

the Prajapatis I am the first. There is no doubt in this. Of

inconceivable soul, the self-existent Vishnu is said to be my

superior.[131] Of all the mountains the great Meru is said to be the

first-born. Of all the cardinal and subsidiary points of the horizon, the

eastern is said to be the foremost and first-born. Ganga of three courses

is said to be the firstborn of all rivers. Likewise, of all wells and

reservoirs of waters, the ocean is said to be the first-born. Iswara is

the supreme Lord of all the deities and Danavas and ghostly beings and

Pisachas, and snakes and Makshasas and human beings and Kinnaras and

Yakshas. The great Vishnu, who is full of Brahma, than whom there is no

higher being in the three worlds, is the first of all the universe. Of

all the modes of life, that of the householder is the first. Of this

there is no doubt. The Unmanifest is the source of all the worlds as,

indeed, that is the end of every thing. Days end with the sun's setting

and Nights with the sun's rising. The end of pleasure is always sorrow,

and the end of sorrow is always pleasure. All accumulations have

exhaustion for their end, and all ascent have falls for their end. All

associations have dissociations for their end, and life has death for its

end. All action ends in destruction, and all that is born is certain to

meet with death. Every mobile and immobile thing in this world is

transient. Sacrifice, gift, penances, study, vows, observances,--all

these have destruction for their end. Of Knowledge, there is no end.

Hence, one that is possessed of a tranquil soul, that has subjugated his

senses, that is freed from the sense of meum, that is devoid of egoism,

is released from all sins by pure knowledge.'"

SECTION XLV

"Brahmana said, 'The wheel of life moves on. It has the understanding for

its strength; the mind for the pole (on which it rests); the group of

senses for its bonds, the (five) great elements for its nave, and home

for its circumference.[132] It is overwhelmed by decrepitude and grief,

and it has diseases and calamities for its progeny. That wheel relates in

time and place. It has toil and exercise for its noise. Day and Night are

the rotations of that wheel. It is encircled by heat and cold. Pleasure

and pain fire its joints, and hunger and thirst are the nails fixed into

it. Sun-shine and shade are the ruts (it causes). It is capable of being

agitated during even such a short space of time as is taken up by the

opening and the closing of the eyelid. It is enveloped in the terrible

waters of delusion. It is ever revolving and void of consciousness. It is

measured by months and half-months. It is not uniform (being

ever-changing), and moves through all the worlds. Penances and vows are

its mud. Passion's force is its mover. It is illuminated by the great

egoism, and is sustained by the qualities. Vexations (caused by the

non-acquisition of what is desired) are the fastenings that bind it

around. It revolves in the midst of grief and destruction. It is endued

with actions and the instruments of action. It is large and is extended

by attachments. It is rendered unsteady by cupidity and desire. It is

produced by variegated Ignorance. It is attended upon by fear and

delusion, and is the cause of the delusion of all beings. It moves

towards joy and pleasure, and has desire and wrath for its possession. It

is made up of entities beginning with Mahat and ending with the gross

elements. It is characterised by production and destruction going on

ceaselessly. Its speed is like that of the mind, and it has the mind for

its boundary.[133] This wheel of life that is associated with pairs of

opposites and devoid of consciousness, the universe with the very

immortals should cast away, abridge, and check. That man who always

understands accurately the motion and stoppage of this wheel of life, is

never seen to be deluded, among all creatures. Freed from all

impressions, divested of all pairs of opposites, released from all sins,

he attains to the highest goal. The householder, the Brahmacharin, the

forest recluse and the mendicant,--these four modes of life have all been

said to have the householder's mode for their foundation. Whatever system

of rules is prescribed in this world, their observance is beneficial.

Such observance has always been highly spoken of. He who has been first

cleansed by ceremonies, who has duly observed vows, who belongs in

respect of birth to a race possessed of high qualifications, and who

understands the Vedas, should return (from his preceptor's house).[134]

Always devoted to his wedded spouse, conducting himself after the manner

of the good, with his senses under subjugation, and full of faith, one

should in this world perform the five sacrifices. He who eats what

remains after feeding deities and guests, who is devoted to the

observance of Vedic rites, who duly performs according to his means

sacrifices and gifts, who is not unduly active with his hands and feet,

who is not unduly active with his eye, who is devoted to penances, who is

not unduly active with his speech and limits, comes under the category of

Sishta or the good. One should always bear the sacred thread, wear white

(clean) clothes, observe pure vows, and should always associate with good

men, making gifts and practising self-restraint. One should subjugate

one's lust and stomach, practise universal compassion, and be

characterised by behaviour that befits the good. One should bear a

bamboo-stick, and a water-pot filled with water. Having studied, one

should teach; likewise should also make sacrifices himself and officiate

at the sacrifices of others. One should also make gifts made to oneself.

Verily, one's conduct, should be characterised by these six acts. Know

that three of these acts should constitute the livelihood of the

Brahmanas, viz., teaching (pupils), officiating at the sacrifices of

others, and the acceptance of gifts from a person that is pure. As to the

other duties that remain, numbering three, viz., making of gifts, study,

and sacrifice, these are accompanied by merit.[135] Observant of

penances, self-restrained, practising universal compassion and

forgiveness, and looking upon all creatures with an equal eye, the man

that is conversant with duties should never be heedless with regard to

those three acts. The learned Brahmana of pure heart, who observes the

domestic mode of life and practises rigid vows, thus devoted and thus

discharging all duties to the best of his power, succeeds in conquering

Heaven.'"

SECTION XLVI

"Brahmana said, 'Duly studying thus to the best of his power, in the way

described above, and likewise living as a Brahmacharin, one that is

devoted to the duties of one's own order, possessed of learning,

observant of penances, and with all the senses under restraint, devoted

to what is agreeable and beneficial to the preceptor, steady in

practising the duty of truth, and always pure, should, with the

permission of the preceptor, eat one's food without decrying it. He

should eat Havishya made from what is obtained in alms, and should stand,

sit, and take exercise (as directed).[136] He should pour libations on

the fire twice a day, having purified himself and with concentrated mind.

He should always bear a staff made of Vilwa or Palasa.[137] The robes of

the regenerate man should be linen, or of cotton, or deer-skin, or a

cloth that is entirely brown-red. There should also be a girdle made of

Munja-grass. He should bear matted locks on head, and should perform his

ablutions every day. He should bear the sacred thread, study the

scriptures, divest himself of cupidity, and be steady in the observance

of vows. He should also gratify the deities with oblations of pure water,

his mind being restrained the while. Such a Brahmacharin is worthy of

applause. With vital seed drawn up and mind concentrated, one that is

thus devoted succeeds in conquering Heaven. Having attained to the

highest seat, he has not to return to birth. Cleansed by all purificatory

rites and having lived as a Brahmacharin, one should next go out of one's

village and next live as an ascetic in the woods, having renounced (all

attachments). Clad in animal skins or barks of trees he should perform

his ablutions morning and evening. Always living within the forest, he

should never return to an inhabited place. Honouring guests when they

come, he should give them shelter, and himself subsist upon fruits and

leaves and common roots, and Syamaka. He should, without being slothful

subsist on such water as he gets, and air, and all forest products. He

should live upon these, in due order, according to the regulations of his

initiation.[138] He should honour the guest that comes to him with alms

of fruits and roots. He should then, without sloth, always give whatever

other food he may have. Restraining speech the while, he should eat after

gratifying deities and guests. His mind should be free from envy. He

should eat little, and depend always on the deities. Self-restrained,

practising universal compassion, and possessed of forgiveness, he should

wear both beard and hair (without submitting to the operations of the

barber). Performing sacrifices and devoting himself to the study of the

scriptures, he should be steady in the observance of the duty of truth.

With body always in a state of purity, endued with cleverness, ever

dwelling in the forest, with concentrated mind, and senses in subjection,

a forest-recluse, thus devoting himself, would conquer Heaven. A

householder, or Brahmacharin, or forest-recluse, who would wish to

achieve Emancipation, should have recourse to that which has been called

the best course of conduct. Having granted unto all creatures the pledge

of utter abstention from harm, he should thoroughly renounce all action.

He should contribute to the happiness of all creatures, practise

universal friendliness, subjugate all his senses, and be an ascetic.

Subsisting upon food obtained without asking and without trouble, and

that has come to him spontaneously, he should make a fire. He should make

his round of mendicancy in a place whence smoke has ceased to curl up and

where all the inhabitants have already eaten.[139] The person who is

conversant with the conduct that leads to Emancipation should seek for

alms after the vessels (used in cooking) have been washed. He should

never rejoice when he obtains anything, and never be depressed if he

obtains nothing. Seeking just what is needed for supporting life, he

should, with concentrated mind, go about his round of mendicancy, waiting

for the proper time. He should not wish for earnings in common with

others, nor eat when honoured. The man who leads the life of mendicancy

should conceal himself for avoiding gifts with honour. While eating, he

should not eat such food as forms the remains of another's dish, nor such

as is bitter, or astringent, or pungent. He should not also eat such

kinds of food as have a sweet taste. He should eat only so much as is

needed to keep him alive. The person conversant with Emancipation should

obtain his subsistence without obstructing any creature. In his rounds of

mendicancy he should never follow another (bent on the same purpose). He

should never parade his piety; he should move about in a secluded place,

freed from passion. Either an empty house, or a forest, or the foot of

some tree, or a river, or a mountain-cave, he should have recourse to for

shelter. In summer he should pass only one night in an inhabited place;

in the season of rains he may live in one place. He should move about the

world like a worm, his path pointed out by the Sun. From compassion for

creatures, he should walk on the Earth with his eyes directed towards it.

He should never make any accumulations and should avoid residence with

friends. The man conversant with Emancipation should every day do all his

acts with pure water. Such a man should always perform his ablutions with

water that has been fetched up (from the river or the tank).[140]

Abstention from harm, Brahmacharyya, truth, simplicity, freedom from

wrath, freedom from decrying others, self-restraint, and habitual freedom

from backbiting: these eight vows, with senses restrained, he should

steadily pursue. He should always practise a sinless mode of conduct,

that is not deceptive and not crooked. Freed from attachment, he should

always make one who comes as a guest eat (at least) a morsel of food. He

should eat just enough for livelihood, for the support of life. He should

eat only such food as has been obtained by righteous means, and should

not pursue the dictates of desire. He should never accept any other thing

than food and clothing only. He should, again, accept only as much as he

can eat and nothing more. He should not be induced to accept gifts from

others, nor should he make gifts to others. Owing to the helplessness of

creatures, the man of wisdom should always share with others. He should

not appropriate what belongs to others, nor should he take anything

without being asked. He should not, having enjoyed anything become so

attached to it as to desire to have it once more. One should take only

earth and water and pebbles and leaves and flowers and fruits, that are

not owned by any body, as they come, when one desires to do any act. One

should not live by the occupation of an artisan, nor should one covet

gold. One should not hate, nor teach (one that does not seek to be

taught); nor should one have any belongings. One should eat only what is

consecrated by faith. One should abstain from controversies. One should

follow that course of conduct which has been said to be nectarine. One

should never be attached to anything, and should never enter into

relations of intimacy with any creature. One should not perform, nor

cause to perform, any such action as involves expectation of fruit or

destruction of life or the hoarding of wealth or articles. Rejecting all

objects, content with a very little, one should wander about (homeless)

pursuing an equal behaviour towards all creatures mobile and immobile.

One should never annoy another being; not should one be annoyed with

another. He who is trusted by all creatures is regarded as the foremost

of those persons that understand Emancipation. One should not think of

the past, nor feel anxious about the future. One should disregard the

present, biding time, with concentrated mind.[141] One should never

defile anything by eye, mind, or speech. Nor should one do anything that

is wrong, openly or in secret. Withdrawing one's senses like the tortoise

withdrawing its limbs, one should attenuate one's senses and mind,

cultivate a thoroughly peaceful understanding, and seek to master every

topic. Freed from all pairs of opposites, never bending one's head in

reverence, abstaining from the rites requiring the utterance of Swaha,

one should be free from mineness, and egoism. With cleansed soul, one

should never seek to acquire what one has not and protect what one has.

Free from expectations, divested of qualities, wedded to tranquillity,

one should be free from all attachments and should depend on none.

Attached to one's own self and comprehending all topics, one becomes

emancipated without doubt. Those who perceive the self, which is without

hands and feet and back, which is without head and without stomach, which

is free from the operation of all qualities, which is absolute,

untainted, and stable, which is without smell, without taste, and touch,

without colour, and without sound, which is to be comprehended (by close

study), which is unattached, which is without flesh, which is free from

anxiety, unfading, and divine, and, lastly, which though dwelling in a

house resides in all creatures, succeed in escaping death. There the

understanding reaches not, nor the senses, nor the deities, nor the

Vedas, nor sacrifices, nor the regions (of superior bliss), nor penance,

nor vows. The attainment to it by those who are possessed of knowledge is

said to be without comprehension of symbols. Hence, the man who knows the

properties of that which is destitute of symbols, should practise the

truths of piety.[142] The learned man, betaking himself to a life of

domesticity, should adopt that conduct which is conformable to true

knowledge. Though undeluded, he should practise piety after the manner of

one that is deluded, without finding fault with it. Without finding fault

with the practices of the good, he should himself adopt such a conduct

for practising piety as may induce others to always disrespect him. That

man who is endued with such a conduct is said to be the foremost of

ascetics. The senses, the objects of the senses, the (five) great

elements, mind, understanding, egoism, the unmanifest, Purusha also,

after comprehending these duly with the aid of correct inferences, one

attains to Heaven, released from all bonds. One conversant with the

truth, understanding these at the time of the termination of his life,

should meditate, exclusively resting on one point. Then, depending on

none, one attains to Emancipation. Freed from all attachments, like the

wind in space, with his accumulations exhausted, without distress of any

kind, he attains to his highest goal.'"

SECTION XLVII

"Brahmana said. 'The ancients who were utterers of certain truth, say

that Renunciation is penance. Brahmanas, dwelling in that which has

Brahman for its origin, understand Knowledge to be high Brahman.[143]

Brahman is very far off, and its attainments depends upon a knowledge of

the Vedas. It is free from all pairs of opposites, it is divested of all

qualities; it is eternal; it is endued with unthinkable qualities: it is

supreme. It is by knowledge and penance that those endued with wisdom

behold that which is the highest. Verily, they that are of untainted

minds, that are cleansed of every sin, and that have transcended all

passion and darkness (succeed in beholding it). They who are always

devoted to renunciation, and who are conversant with the Vedas, succeed

in attaining to the supreme Lord who is identical with the path of

happiness and peace, by the aid of penance. Penance, it has been said, is

light. Conduct leads to piety. Knowledge is said to be the highest.

Renunciation is the best penance. He who understands self through

accurate determination of all topics, which is unperturbed, which is

identical with Knowledge, and which resides in all entities, succeeds in

going everywhere. The learned man who beholds association, and

dissociation, and unity in diversity, is released from misery. He who

never desires for anything, who despises nothing, becomes eligible, even

when dwelling in this world, for assimilation with Brahman. He who is

conversant with the truths about qualities of Pradhana, and understands

the Pradhana as existing in all entities who is free from mineness and

egoism, without doubt becomes emancipated. He who is freed from all pairs

of opposites, who does not bend his head to any body, who has transcended

the rites of Swadha, succeeds by the aid of tranquillity alone in

attaining to that which is free from pairs of opposites, which is

eternal, and which is divested of qualities. Abandoning all action, good

or bad, developed from qualities, and casting off both truth and

falsehood, a creature, without doubt, becomes emancipated. Having the

unmanifest for the seed of its origin, with the understanding for its

trunk, with the great principle of egoism for its assemblage of boughs,

with the senses for the cavities of its little sprouts, with the (five)

great elements for its large branches, the objects of the senses for its

smaller branches, with leaves that are ever present, with flowers that

always adorn it and with fruits both agreeable and disagreeable always

produced, is the eternal tree of Brahman which forms the support of all

creatures. Cutting and piercing that tree with knowledge of truth as the

sword, the man of wisdom, abandoning the bonds which are made of

attachment and which cause birth, decrepitude and death, and freeing

himself from mineness and egoism, without doubt, becomes emancipated.

These are the two birds, which are immutable, which are friends, and

which should be known as unintelligent. That other who is different from

these two is called the Intelligent. When the inner self, which is

destitute of knowledge of nature, which is (as it were) unintelligent,

becomes conversant with that which is above nature, then, understanding

the Kshetra, and endued with an intelligence that transcends all

qualities and apprehends everything, one becomes released from all sins.'"

SECTION XLVIII

"Brahmana said, 'Some regard Brahman as a tree. Some regard Brahman as a

great forest. Some regard Brahman as unmanifest. Some regard it as

transcendant and freed from every distress. They think that all this is

produced from and absorbed into the unmanifest. He who, even for the

short space of time that is taken by a single breath, when his end comes,

becomes equable, attaining to the self, fits himself for immortality.

Restraining the self in the self, even for the space of a wink, one goes,

through the tranquillity of the self, to that which constitutes the

inexhaustible acquisition of those that are endued with knowledge.

Restraining the life-breaths again and again by controlling them

according to the method called Pranayama, by the ten or the twelve, he

attains to that which is beyond the four and twenty. Thus having first

acquired a tranquil soul, one attains to the fruition of all one's

wishes.[144] When the quality of Goodness predominates in that which

arises from the Unmanifest, it becomes fit for immortality. They who are

conversant with Goodness applaud it highly, saying that there is nothing

higher than Goodness. By inference we know that Purusha is dependent on

Goodness. Ye best of regenerate ones, it is impossible to attain to

Purusha by any other means. Forgiveness, courage, abstention from harm,

equability, truth, sincerity, knowledge, gift, and renunciation, are said

to be the characteristics of that course of conduct which arises out of

Goodness. It is by this inference that the wise believe in the identity

of Purusha and Goodness, There is no doubt in this. Some learned men that

are devoted to knowledge assert the unity of Kshetrajna and Nature. This,

however, is not correct. It is said that Nature is different from

Purusha: that also will imply a want to consideration. Truly, distinction

and association should be known (as applying to Purusha and Nature).

Unity and diversity are likewise laid down. That is the doctrine of the

learned. In the Gnat and Udumbara both unity and diversity are seen. As a

fish in water is different from it, such is the relation of the two

(viz., Purusha and Nature). Verily, their relation is like that of water

drops on the leaf of the lotus.'"

"The preceptor continued, 'Thus addressed, those learned Brahmanas, who

were the foremost of men, felt some doubts and (therefore) they once more

questioned the Grandsire (of all creatures).'"[145]

SECTION XLIX

"The Rishis said,--'Which among the duties is deemed to be the most

worthy of being performed? The diverse modes of duty, we see, are

contradictory. Some say that (it remains) after the body (is destroyed).

Others say that it does not exist. Some say that everything is doubtful.

Others have no doubts.[146] Some say that the eternal (principle) is not

eternal. Some say that it exists, and some that it exists not. Some say

it is of one form, or two-fold, and others that it is mixed. Some

Brahmanas who are conversant with Brahman and utterers of truth regard it

to be one. Others, that it is distinct; and others again that it is

manifold. Some say that both time and space exist; others, that it is not

so. Some bear matted locks on their heads and are clad in deer-skins.

Others have shaven crowns and go entirely naked. Some are for entire

abstention from bathing, and some for bathing. Such differences of views

may be seen among deities and Brahmanas conversant with Brahman and

endued with perceptions of truth. Some are for taking food; while some

are devoted to fasts. Some applaud action; others applaud perfect

tranquillity. Some applaud Emancipation; some, various kinds of

enjoyments. Some desire diverse kinds of wealth; some, poverty. Some say

that means should be resorted to; others, that this is not so. Some are

devoted to a life of abstention from harm; others are addicted to

destruction. Some are for merit and glory, others say that this is not

so. Some are devoted to goodness; others are established on doubt. Some

are for pleasure; some are for pain. Other people say that it is

meditation. Other learned Brahmanas say that it is Sacrifice. Others,

again, say that it is gift. Others applaud penances; others, the study of

the scriptures. Some say that knowledge and renunciation (should be

followed). Others who ponder on the elements say that it is Nature. Some

extol everything; others, nothing. O foremost one of the deities, duty

being thus confused and full of contradictions of various kinds, we are

deluded and unable to come to any conclusion. People stand up for acting,

saying,--This is good,--This is good--He that is attached to a certain

duty applauds that duty as the best. For this reason our understanding

breaks down and our mind is distracted. We therefore, wish, O best of all

beings, to know what is good. It behoves thee to declare to us, after

this, what is (so) mysterious, and what is the cause of the connection

between the Kshetrajna and Nature. Thus addressed by those learned

Brahmanas, the illustrious creator of the worlds, endued with great

intelligence and possessed of a righteous soul, declared to them

accurately what they asked.'"

SECTION L

"Brahmana said, 'Well then, I shall declare to you what you ask. Learn

what was told by a preceptor to a disciple that came unto him. Hearing it

all, do you settle properly (what it should be). Abstention from harming

any creature is regarded as the foremost of all duties. That is the

highest seat, free from anxiety and constituting an indication of

holiness. The ancients who were beholders of the certain truth, have said

that knowledge is the highest happiness. Hence, one becomes released of

all sins by pure knowledge. They that are engaged in destruction and

harm, they that are infidels in conduct, have to go to Hell in

consequence of their being endued with cupidity and delusion. Those who,

without procrastination, perform acts, impelled thereto by expectation

become repeatedly born in this world and sport in joy. Those men who,

endued with learning and wisdom, perform acts with faith, free from

expectations, and possessed of concentration of mind, are said to

perceive clearly. I shall, after this, declare how the association and

the dissociation takes place of Kshetrajna and Nature. Ye best of men,

listen. The relation here is said to be that between the object and the

subject.[147] Purusha is always the subject; and Nature has been said to

be the object. It has been explained, by what has been said in a previous

portion of the discourse where it has been pointed out, that they exist

after the manner of the Gnat and the Udumbara. An object of enjoyment as

it is, Nature is unintelligent and knows nothing. He, however, who enjoys

it, is said to know it. Kshetrajna being enjoyer, Nature is enjoyed. The

wise have said that Nature is always made up of pairs of opposites (and

consists of qualities). Kshetrajna is, on the other hand, destitute of

pairs of opposites, devoid of parts, eternal, and free, as regards its

essence, from qualities. He resides in everything alike, and walks, with

knowledge. He always enjoys Nature, as a lotus leaf (enjoys) water.

Possessed of knowledge, he is never tainted even if brought into contact

with all the qualities. Without doubt, Purusha is unattached like the

unsteady drop of water on the lotus-leaf. This is the certain conclusion

(of the scriptures) that Nature is the property of Purusha. The relation

between these two (viz., Purusha and Nature) is like that existing

between matter and its maker. As one goes into a dark place taking a

light with him, even so those who wish for the Supreme proceed with the

light of Nature.[148] As long as matter and quality (which are like oil

and wick) exist, so long the light shines. The flame, however, becomes

extinguished when matter and quality (or oil and wick) are exhausted.

Thus Nature is manifest; while Purusha is said to be unmanifest.

Understand this, ye learned Brahmanas. Well, I shall now tell you

something more. With even a thousand (explanations), one that has a bad

understanding succeeds not in acquiring knowledge. One, however, that is

endued with intelligence succeeds in attaining happiness, through only a

fourth share (of explanations). Thus should the accomplishment of duty be

understood as dependent on means. For the man of intelligence, having

knowledge of means, succeeds in attaining to supreme felicity. As some

man travelling along a road without provisions for his journey, proceeds

with great discomfort and may even meet with destruction before he

reaches the end of his journey, even so should it be known that ill acts

there may not be fruits.[149] The examination of what is agreeable and

what is disagreeable in one's own self is productive of benefit.[150] The

progress in life of a man that is devoid of the perception of truth is

like that of a man who rashly journeys on a long road unseen before. The

progress, however, of those that are endued with intelligence is like

that of men who journey along the same road, riding on a car unto which

are yoked (fleet) steeds and which moves with swiftness. Having ascended

to the top of a mountain, one should not cast one's eyes on the surface

of the earth.[151] Seeing a man, even though travelling on a car,

afflicted and rendered insensible by pain, the man of intelligence

journeys on a car as long as there is a car path.[152] The man of

learning, when he sees the car path end, abandons his car for going on.

Even thus proceeds the man of intelligence who is conversant with the

ordinances respecting truth and Yoga (or Knowledge and Devotion).

Conversant with the qualities, such a man proceeds, comprehending what is

next and next.[153] As one that plunges, without a boat, into the

terrible ocean, with only one's two arms, through delusion, undoubtedly

wishes for destruction; while the man of wisdom, conversant with

distinctions, goes into the water, with a boat equipt with oars, and soon

crosses the lake without fatigue, and having crossed it attains to the

other shore and casts off the boat, freed from the thought of meum. This

has been already explained by the illustration of the car and the

pedestrian. One who has been overwhelmed by delusion in consequence of

attachment, adheres to it like a fisherman to his boat. Overcome by the

idea of meum, one wanders within its narrow range. After embarking on a

boat it is not possible in moving about on land. Similarly, it is not

possible in moving about on water after one has mounted on a car. There

are thus various actions with regard to various objects. And as action is

performed in this world, so does it result to those that perform them.

That which is void of smell, void of taste, and void of touch and sound,

that which is meditated upon by the sages with the aid of their

understanding, is said to be Pradhana. Now, Pradhana is unmanifest. A

development of the unmanifest is Mahat. A development of Pradhana when it

has become Mahat is Egoism. From egoism is produced the development

called the great elements. And of the great elements respectively, the

objects of sense are said to be the developments. The unmanifest is of

the nature of seed. It is productive in its essence. It has been heard by

us that the great soul has the virtues of a seed, and that is a product.

Egoism is of the nature of seed and is a product again and again. And the

five great elements are of the nature of seed and products. The objects

of the five great elements are endued with the nature of seed, and yield

products. These have Chitta for their property. Among them, space has one

quality; wind is said to have two. Light, it is said, is endued with

three qualities; and water as possessed of four qualities. Earth, teeming

with mobiles and immobiles, should be known as possessed of five

qualities. She is a goddess that is the source of all entities and

abounds with examples of the agreeable and the disagreeable. Sound,

likewise touch, colour, taste, and smell numbering the fifth,--these are

the five qualities of earth, ye foremost of regenerate persons. Smell

always belongs to earth, and smell is said to be of various kinds. I

shall state at length the numerous qualities of smell. Smell is agreeable

or disagreeable, sweet, sour, pungent, diffusive and compact, oily and

dry, and clear. Thus smell, which belongs to the earth, should be known

as of ten kinds.[154] Sound, touch, likewise colour, and taste have been

said to be the qualities of water. I shall now speak of the qualities of

Taste. Taste has been said to be of various kinds. Sweet, sour, pungent,

bitter, astringent, and saline likewise. Taste, which has been said to

appertain to water, is thus of six varieties. Sound, touch, and likewise

colour,--these are the three qualities which light is said to be

possessed of. Colour is the quality of light, and colour is said to be of

various kinds. White, dark, likewise red, blue, yellow, and grey also,

and short, long, minute, gross, square and circular, of these twelve

varieties in colour which belongs to light. These should be understood by

Brahmanas venerable for years, conversant with duties, and truthful in

speech. Sound and touch should be known as the two qualities of wind.

Touch has been said to be of various kinds. Rough, cold and like wise

hot, tender and clear, hard, oily, smooth, slippery, painful and soft, of

twelve kinds is touch, which is the quality of wind, as said by Brahmanas

crowned with success, conversant with duties, and possessed of a sight of

truth. Now space has only one quality, and that is said to be sound. I

shall speak at length of the numerous qualities of sound. Shadaja,

Rishabha, together with Gandhara, Madhyama, and likewise Panchama; after

this should be known Nishada, and then Dhaivata.[155] Besides these,

there are agreeable sounds and disagreeable sounds, compact, and of many

ingredients. Sound which is born of space should thus be known to be of

ten kinds. Space is the highest of the (five) elements. Egoism is above

it. Above egoism is understanding. Above understanding is the soul. Above

the soul is the Unmanifest. Above the Unmanifest is Purusha. One who

knows which is superior and inferior among existent creatures, who is

conversant with the ordinances in respect of all acts, and who

constitutes himself the soul of all creatures, attains to the Unfading

Soul.'"

SECTION LI

"Brahmana said, 'Since the mind is the ruler of these five elements, in

the matter of controlling and bringing them forth, the mind, therefore,

is the soul of the elements. The mind always presides over the great

elements. The understanding proclaims power, and is called the

Kshetrajna.[156] The mind yokes the senses as a charioteer yokes good

steeds. The senses, the mind, and the understanding are always joined to

the Kshetrajna. The individual soul, mounting the chariot to which big

steeds are yoked and which has the understanding for the reins, drives

about on all sides. With all the senses attached to it (for steeds), with

the mind for the charioteer, and the understanding for the eternal reins,

exists the great Brahman-car. Verily, that man endued with learning and

wisdom who always understands the Brahman-car in this way, is never

overwhelmed by delusion in the midst of all entities. This forest of

Brahman begins with the Unmanifest and ends with gross objects. It

includes mobile and immobile entities, and receives light from the

radiance of the sun and the moon, and is adorned with planets and

constellations. It is decked, again, on all sides with nets of rivers and

mountains. It is always embellished likewise by diverse kinds of waters.

It is the means of subsistence for all creatures. It is, again, the goal

of all living creatures. In that forest the Kshetrajna always moves

about. Whatever entities exist in this world, mobile and immobile, are

the very first to be dissolved away. After this (are dissolved) those

qualities which compose all entities. After the qualities (are dissolved)

the five elements. Such is the gradation of entities. Gods, men,

Gandharvas, Pisachas, Asuras, and Rakshasas, have all sprung from Nature,

and not from actions, not from a cause. The Brahmanas, who are creators

of the universe, are born here again and again. All that springs from

them dissolves, when the time comes, in those very five great elements

like billows in the ocean. All the great elements are beyond those

elements that compose the universe. He that is released from those five

elements goes to the highest goal. The puissant Prajapati created all

this by the mind only. After the same manner Rishis attained to the

status of deities by the aid of penance. After the same manner, those who

have achieved perfection, who were capable of the concentration of Yoga,

and who subsist on fruits and roots, likewise perceive the triple world

by penance. Medicines and herbs and all the diverse sciences are acquired

by means of penance alone, for all acquisition has penance for its root.

Whatever is difficult of acquisition, difficult to learn, difficult to

vanquish, difficult to pass through, are all achievable by penance, for

penance is irresistible. One that drinks alcoholic liquors, one that

slays a Brahmana, one that steals, one that destroys a foetus, one that

violates one's preceptor's bed, becomes cleansed of such sin by penance

well performed. Human beings, Pitris, deities, (sacrificial) animals,

beasts and birds, and all other creatures mobile and immobile, by always

devoting themselves to penances, become crowned with success by penance

alone. In like manner, the deities, endued with great powers of illusion,

have attained to Heaven. Those who without idleness perform acts with

expectations, being full of egoism, approach the presence of Prajapati.

Those high-souled ones, however, who are devoid of mineness and freed

from egoism through the pure contemplation of Yoga, attain to the great

and highest regions. Those who best understand the self, having attained

to Yoga contemplation and having their minds always cheerful, enter into

the unmanifest accumulation of happiness. Those persons who are freed

from the idea of mineness as also from egoism and who are reborn after

having attained to the fullness of Yoga contemplation, enter (when they

depart from such life) into the highest region reserved for the great,

viz., the Unmanifest. Born from that same unmanifest (principle) and

attaining to the same once more, freed from the qualities of Darkness and

Passion, and adhering to only the quality of Goodness, one becomes

released from every sin and creates all things.[157] Such a one should be

known to be Kshetrajna in perfection. He that knows him, knows the

Veda.[158] Attaining to pure knowledge from (restraining) the mind, the

ascetic should sit self-restrained. One necessarily becomes that on which

one's mind is set. This is an eternal mystery. That which has the

unmanifest for its beginning and gross qualities for its end, has been

said to have Ne-science for its indication. But do you understand that

whose nature is destitute of qualities? Of two syllables is Mrityu

(death); of three syllable is the eternal Brahman. Mineness is death, and

the reverse of mineness is the eternal.[159] Some men who are led by bad

understanding applaud action. Those, however, that are numbered among the

high-souled ancients never applaud action. By action is a creature born

with body which is made up of the sixteen.[160] (True) Knowledge swallows

up Purusha (Self with consciousness of body). Even this is what is highly

acceptable to eaters of Amrita.[161] Therefore, those whose vision

extends to the other end (of the ocean of life) have no attachment for

actions. This Purusha, however, is full of knowledge and not full of

action.[162] He dies not who understands Him that is immortal, immutable,

incomprehensible, eternal and indestructible--Him that is the restrained

Soul and that transcends all attachments. He who thus understands the

Soul to which there is nothing prior which is uncreated, immutable,

unconquered, and incomprehensible even to those that are eaters of

nectar, certainly becomes himself incomprehensible and immortal through

these means. Expelling all impressions and restraining the Soul in the

Soul, he understands that auspicious Brahman than which nothing greater

exists. Upon the understanding becoming clear, he succeeds in attaining

to tranquillity. The indication of tranquillity is like what takes place

in a dream.[163] This is the goal of these emancipated ones who are

intent on knowledge. They behold all those movements which are born of

successive developments.[164] This is the goal of those who are

unattached to the world, This is the eternal usage. This is the

acquisition of men of knowledge. This is the uncensured mode of conduct.

This goal is capable of being attained by one that is alike to all

creatures, that is without attachment, that is without expectations, and

that looks equally on all things. I have now declared everything to you,

ye foremost of regenerate Rishis. Do you act in this way forthwith; you

will then acquire success.'

"The preceptor continued, 'Thus addressed by the preceptor Brahma, those

high-souled sages acted accordingly and then attained to many regions (of

great felicity). Do thou also, O blessed one, duly act according to the

words of Brahma as declared by me, O thou of pure soul. Thou wilt then

attain to success.'

"Vasudeva said,--'Thus instructed in the principles of high religion by

the preceptor, the pupil, O son of Kunti, did everything accordingly, and

then attained to Emancipation. Having done all that he should have done,

the pupil, O perpetuator of Kuru's race, attained to that seat repairing

whither one has not to grieve.'

"Arjuna said, 'Who, indeed, was that Brahmana, O Krishna, and who the

pupil, O Janarddana. Truly, if it is fit to be heard by me, do thou then

tell me, O lord!'

"Vasudeva said, 'I am the preceptor, O mighty-armed one, and know that

the mind is my pupil. Through my affection for thee, O Dhananjaya, I have

related this mystery to thee. If thou hast any love for me, O perpetuator

of Kuru's race, do thou then, after having heard these instructions

relating to the Soul, always act duly (according to them), O thou of

excellent vows. Then when this religion has been duly practised, O mower

of foes, thou wilt become freed from all thy sins and attain to absolute

emancipation. Formerly, when the hour of battle came, this very religion,

O thou of mighty arms, was declared by me (to thee)! Do thou, therefore,

set thy mind on it. And now, O chief of Bharata's race, it is long since

that I saw the lord my sire. I wish to see him again, with thy leave, O

Phalguna!'

"Vaisampayana continued, 'Unto Krishna who had said so, Dhananjaya said

in reply,--We shall go to-day from this town to the city called after the

elephant. Meeting king Yudhishthira of virtuous soul there, and informing

him (of thy intention) thou shalt then repair to thy own city!'"

SECTION LII

"Vaisampayana said, 'After this, Krishna ordered Daruka, saying--Let my

car be yoked.--Within a very short space of time Daruka informed (his

master), saying,--It has been yoked.--The son of Pandu then commanded all

his attendants, saying,--Prepare yourselves and be ready. We shall repair

to-day to the city named after the elephant. Thus addressed, O king,

those troops accoutred themselves, and informed Pritha's son of

immeasurable energy, saying,--Everything is equipt. Then those two, viz.,

Krishna and the son of Pandu, ascended their car and proceeded on the

journey, the loving friends engaged the while in delightful conversation.

Unto Vasudeva seated on the car, Dhananjaya of great energy once more

said these words, O chief of Bharata's race!--O perpetuator of the

Vrishni race, the king has obtained victory through thy grace. All his

foes have been slain, and he has recovered his kingdom without a thorn in

it (to make it disagreeable). O slayer of Madhu, through thee the

Pandavas are endued with a powerful protector. Having obtained thee for

our raft we have crossed the Kuru ocean. O thou that hast this universe

for thy handiwork, salutations to thee, O Soul of the universe, O best of

all beings in the universe. I know thee in that measure in which I am

approved by thee.[165] O slayer of Madhu, the soul of every creature is

always born of thy energy. Playful sport (in the from of creation,

preservation, and destruction) is thine. Earth and sky, O lord, are thy

illusion. This whole universe, consisting of mobile and immobile objects,

is established on thee. Thou createst, by modification, the four orders

of Being (viz., viviparous, oviparous, filth-born, and vegetables). Thou

createst the Earth, the Welkin, and Heaven, O slayer of Madhu. The

stainless lunar light is thy smile. The seasons are thy senses. The

ever-moving wind is thy breath, and death, existing eternally, is thy

wrath. In thy grace is the goddess of prosperity. Verily, Sree is always

established in thee, O thou of the highest intelligence. Thou art the

sport (in which creatures engage); thou art their contentment; thou their

intelligence, thou their forgiveness, thou their inclinations, thou their

beauty. Thou art the universe with its mobile and immobile objects. At

the end of the cycle, it is thou, O sinless one, that art called

destruction. I am incapable of reciting all thy qualities in course of

even a long period. Thou art the Soul and the Supreme Soul. I bow to

thee, O thou of eyes like the petals of the lotus. O thou that art

irresistible, I have learnt it from Narada and Devala and the Island-born

(Vyasa), and the Kuru grandsire also, that all this (universe) rests on

thee. Thou art the one Lord of all creatures. This, O sinless one, that

thou hast declared unto me in consequence of thy favour for myself, I

shall duly accomplish in its entirety, O Janarddana. Exceedingly

wonderful is this which thou hast done from desire of doing what is

agreeable to us, viz., the destruction in battle of the Kaurava (prince),

the son of Dhritarashtra. Thai host had been burnt by thee which I

(subsequently) vanquished in battle. That feat was achieved by thee in

consequence of which victory became mine. By the power of thy

intelligence was shown the means by which was duly affected the

destruction of Duryodhana in battle, as also of Karna, as of the sinful

icing of the Sindhus; and Bhurisravas. I shall accomplish all that which,

O son of Devaki, pleased with me thou hast declared to myself. I do not

entertain any scruple in this. Repairing to king Yudhishthira of

righteous soul, I shall, O sinless one, urge him to dismiss thee, O thou

that art conversant with every duty. O lord, thy departure for Dwaraka

meets with my approbation. Thou shalt soon see my maternal uncle, O

Janarddana. Thou shalt also see the irresistible Valadeva and other

chiefs of the Vrishni race.--Thus conversing with each other, the two

reached the city named after the elephant. They then, with cheerful

hearts, and without any anxiety, entered the palace of Dhritarashtra

which resembled the mansion of Sakra. They then saw, O monarch, king

Dhritarashtra, and Vidura of great intelligence, and king Yudhishthira

and the irresistible Bhimasena, and the two sons of Madri by Pandu; and

the unvanquished Yuyatsu, seated before Dhritarashtra and Gandhari of

great wisdom, and Pritha, and the beautiful Krishna, and the other ladies

of Bharata's race with Subhadra counting first. They also saw all those

ladies that used to wait upon Gandhari. Then approaching king

Dhritarashtra, those two chastisers of foes announced their names and

touched his feet. Indeed, those high-souled ones also touched the feet of

Gandhari and Pritha and king Yudhishthira the Just, and Bhima. Embracing

Vidura also, they enquired after his welfare. In the company of all those

persons, Arjuna and Krishna then approached king Dhritarashtra (again).

Night came and then king Dhritarashtra of great intelligence dismissed

all those perpetuators of Kuru's race as also Janarddana for retiring to

their respective chambers. Permitted by the king all of them entered

their respective apartments. Krishna of great energy proceeded to the

apartments of Dhananjaya. Worshipped duly and furnished with every object

of comfort and enjoyment, Krishna of great intelligence passed the night

in happy sleep with Dhananjaya as his companion. When the night passed

away and morning came, the two heroes, finishing their morning rites and

dealing their persons properly, proceeded to the mansion of king

Yudhishthira the just. There Yudhishthira the just, of great might, sat

with his ministers. The two high-souled ones, entering that well-adorned

chamber, beheld king Yudhishthira the just like the two Aswins beholding

the chief of the celestials. Meeting the king, he of Vrishni's race as

also that foremost hero of Kuru's race, obtaining the permission of

Yudhishthira who was highly pleased with them, sat themselves down. Then

the king, gifted with great intelligence, seeing those two friends,

became desirous of addressing them. Soon that best of monarchs, that

foremost of speakers addressed them in the following words.'

"Yudhishthira said, 'Ye heroes, ye foremost ones of Yadu's and Kuru's

race, it seems that ye two are desirous of saying something to me. Do ye

say what is in your mind. I shall soon accomplish it. Do not hesitate.'

"Thus addressed, Phalguna, well conversant with speech, humbly approached

king Yudhishthira the just and then said these words.--'Vasudeva here, of

great prowess, O king, is long absent from home. He desires, with thy

permission, to see his sire. Let him go, if thou thinkest it meet, to the

city of the Anarttas. It behoveth thee; O hero, to grant him permission!'

"Yudhishthira said, 'O lotus-eyed one, blessed be thou. O slayer of

Madhu, do thou go this very day to the city of Dwaravati for seeing, O

puissant one, that foremost one of Sura's race. O mighty-armed Kesava,

thy departure is approved by me. Thou hast not seen my maternal uncle as

also the goddess Devaki, for a long time. Meeting my maternal uncle and

repairing to Valadeva also, O giver of honours, thou wilt, O thou of

great wisdom, worship both of them at my word as they deserve.[166] Do

thou also think of me daily as also of Bhima, that foremost of mighty

men, and of Phalguna and Nakula and Sahadeva, O giver of honours. Having

seen the Anarttas, and thy sire, O mighty-armed one, and the Vrishnis,

thou wilt come back to my horse-sacrifice, O sinless one. Do thou then

depart, taking with thee diverse kinds of gems and various sorts of

wealth. Do thou, O hero of the Satwata race, also take with thee whatever

else thou likest. It is through thy grace, O Kesava, that the whole

Earth, O hero, has come under our dominion and all our foes have been

slain.'

When king Yudhishthira the just of Kuru's race said so, Vasudeva, that

foremost of men, said these words (in reply).

"Vasudeva said, 'O mighty-armed one, all jewels and gems, all wealth, and

the entire Earth, are thine and thine alone. Whatever wealth exists in

my, abode, thou, O lord, art always the owner thereof.' Unto him

Yudhishthira, the son of Dharma, said,--'Be it so'--and then duly

worshipped (Krishna) the eldest brother, endued with great energy, of

Gada. Vasudeva then proceeded to his paternal aunt (Kunti). Duly

honouring her, he circumambulated her person. He was properly accosted by

her in return, and then by all the others having Vidura for their first.

The four-armed eldest brother of Gada then set out from Nagapura on his

excellent car.[167] Placing his sister, the lady Subhadra, on the car,

the mighty-armed Janarddana then, with the permission of both

Yudhishthira and (Kunti) his paternal aunt, set out, accompanied by a

large train of citizens. The hero who had the foremost of apes on his

banner, as also Satyaki, and the two sons of Madravati, and Vidura of

immeasurable intelligence, and Bhima himself whose tread resembled that

of a prince of elephants, all followed Madhava. Janarddana of mighty

energy causing all those extenders of the Kuru kingdom and Vidura also to

return, addressed Daraka, and Satyaki, saying,--'Urge the steeds to

speed.' Then that grinder of hostile masses, viz., Janarddana of great

prowess, accompanied by Satyaki, the foremost one of Sini's race,

proceeded to the city of the Anarttas, after having slain all his foes,

like He of a hundred sacrifices proceeding to Heaven (after slaughtering

all his foes).'

SECTION LIII

"Vaisampayana said, 'As he of Vrishni's race was proceeding to Dwaraka,

those foremost princes of Bharata's race, those chastisers of foes

embraced him and fell back with their attendants. Phalguna repeatedly

embraced the Vrishni hero, and as long as he was within the range of

vision, he repeatedly turned his eyes towards him. With great difficulty,

the son of Pritha withdrew his gaze that had fallen on Govinda. The

unvanquished Krishna also (did the same). The indications that were

manifested on the occasion of that high-souled one's departure, I shall

now detail. Do thou listen to me. The wind blew with great speed before

the car, clearing the path of sand-grains and dust and thorns. Vasava

rained pure and fragrant showers and celestial flowers before the wielder

of Saranga. As the mighty-armed hero proceeded, he came upon the desert

ill supplied with water. There he beheld that foremost of ascetics, named

Utanka, of immeasurable energy. The hero of large eyes and great energy

worshipped that ascetic. He was then worshipped by the ascetic in return.

Vasudeva then enquired after his welfare. That foremost of Brahmanas,

viz., Utanka, politely accosted by Madhava, honoured him duly and then

addressed him in these words.--'O Saurin, having repaired to the mansions

of the Kurus and the Pandavas, hast thou succeeded in establishing a

durable understanding between them such as should exist between brothers?

It behoves thee to tell me everything. Dost thou come, O Kesava, after

having united them in peace,--them that are thy relatives and that are

ever dear to thee, O foremost one of Vrishni's race? Will the five sons

of Pandu, and the children of Dhritarashtra, O scorcher of foes, sport in

the world in joy with thee? Will all the kings enjoy happiness in their

respective kingdoms, in consequence of the pacification of the Kauravas

brought about by thee? Has that trust, O son, which I had always reposed

on thee, borne fruit with regard to the Kauravas?'

"The blessed and holy one said, 'I strove my best at first, for bringing

about a good understanding, in regard to the Kauravas. When I could not

by any means succeed in establishing them on peace, it happened that all

of them, with their relatives and kinsmen, met with death. It is

impossible to transgress destiny by either intelligence or might. O great

Rishi, O sinless one, this also cannot be unknown to thee. They (the

Kauravas) transgressed the counsels which Bhishma and Vidura gave them

referring to me.[168] Encountering one another they then became guests of

Yama's abode. Only the five Pandavas constitute the remnant of the

unslain, all their friends and all their children having been

slaughtered. All the sons of Dhritarashtra also with their children and

kinsmen, have been slain.' When Krishna had said these words, Utanka,

filled with wrath, and with eyes expanded in rage, addressed him in these

words.

"Utanka said,--'Since, though able, O Krishna, thou didst not rescue

those foremost ones of Kuru's race, who were thy relatives and,

therefore, dear to thee, I shall, without doubt, curse thee. Since thou

didst not forcibly compel them to forbear, therefore, O slayer of Madhu,

I shall, filled with wrath, denounce a curse on thee. It seems, O

Madhava, that though fully able (to save them), thou wert indifferent to

these foremost of Kurus who, overwhelmed by insincerity and hypocrisy

have all met with destruction.'

"Vasudeva said, 'O scion of Bhrigu's race, listen to what I say in

detail. Do thou accept my apologies also. O thou of Bhrigu's race, thou

art an ascetic. After having heard my words relating to the soul, thou

mayst then utter thy curse. No man is able, by a little ascetic merit, to

put me down. O foremost of ascetics, I do not wish to see the destruction

of all thy penances. Thou hast a large measure of blazing penances. Thou

hast gratified thy preceptors and seniors.[169] O foremost of regenerate

ones, I know that thou hast observed the rules of Brahmacharyya from the

days of thy infancy. I do not, therefore, desire the loss or diminution

of thy penances achieved with so much pain.'"

SECTION LIV

"Utanka said, 'Do thou, O Kesava, tell me that faultless Adhyatma. Having

heard thy discourse I shall ordain what is for thy good or denounce a

curse to thee, O Janarddana.'

"Vasudeva said, 'Know that the three qualities of Darkness and Passion

and Goodness exist, depending on me as their refuge. So also, O

regenerate one, know that the Rudras and the Vasus have sprung from me.

In me are all creatures, and in all creatures do I exist; know this. Let

no doubt arise in thy mind respecting this. So also, O regenerate one,

know that all the tribes of the Daityas, all the Yakshas, Gandharvas,

Rakshasas, Nagas. Apsaras, have sprung from me. Whatever has been called

existent and non-existent, whatever is manifest and not-manifest,

whatever is destructible and indestructible, all have me for their soul.

Those fourfold courses of duty which, O ascetic, are known to attach to

the (four) modes of life, and all the Vedic duties, have me for their

soul. Whatever is non-existent, whatever is existent and non-existent,

and whatever transcends that which is existent and non-existent,--all

these which constitute the universe--are from me. There is nothing higher

(or beyond) me who am the eternal god of gods.[170] O perpetuator of

Bhrigu's race, know that all the Vedas beginning with (the original

syllable) Om are identical with me. Know, O son of Bhrigu's race, that I

am the sacrificial stake; I am the Soma (drunk in sacrifices); I am the

Charu (cooked in sacrifices for being offered to the deities); I am the

Homa (that is performed); I am those acts which sacrificers perform for

gratifying the deities; I am even the pourer of the sacrificial libation:

and I am the Havi or libation that is poured. I am the Adharyu. I am the

Kalpaka; and I am the highly sanctified sacrificial Havi. It is me whom

the Udgatri, in the great sacrifice, hymns by the sound of his songs. In

all rites of expiation, O Brahmana, the utterers of auspicious Mantras

and benedictions fraught with peace hymn my praises who am the artificer,

O foremost of regenerate ones, of the universe. Know, O best of

regenerate person, that Dharma is my eldest-born offspring, sprung from

my mind, O learned Brahmana, whose essence is compassion for all

creatures. Constantly transforming myself, I take birth in diverse wombs,

O best of men, for upholding that son of mine, with the aid of men now

existing in or departed from the world. Indeed, I do this for protecting

Righteousness and for establishing it. In those forms that I assume for

the purpose, I am known, O son of Bhrigu's race, in the three worlds as

Vishnu and Brahman and Sakra. I am the origin and I am the destruction of

all things. I am the creator of all existent objects and I am their

destroyer. Knowing no change myself, I am the destroyer of all those

creatures that live in sinfulness. In every Yuga I have to repair the

causeway of Righteousness, entering into diverse kinds of wombs from

desire of doing good to my creatures. When, O son of Bhrigu's race, I

live in the order of the deities, I then verily act in every respect as a

deity. When I live in the order of the Gandharvas, I then, O son of

Bhrigu's race, act in every respect as a Gandharva. When I live in the

order of the Nagas, I then act as a Naga, and when I live in the order of

Yakshas or that of Rakshasas, I act after the manner of that order. Born

now in the order of humanity, I must act as a human being. I appealed to

them (the Kauravas) most piteously. But stupefied as they were and

deprived of their senses, they refused to accept my words. I frightened

them, filled with wrath, referring to some great fear (as the consequence

of their slighting my message). But once more I showed themselves my

usual (human) form. Possessed as they were of unrighteousness, and

assailed by the virtue of Time, all of them have been righteously slain

in battle, and have, without doubt, gone to Heaven. The Pandavas also, O

best of Brahmanas, have acquired great fame. I have thus told thee all

that thou hadst asked me.'"

SECTION LV

"Utanka said, 'I know thee, O Janarddana, to be the creator of the

universe. Without doubt, this knowledge that I have is the result of thy

grace towards me, O thou of unfading glory, my heart is possessed of

cheerful tranquillity in consequence of its being devoted to thee. Know,

O chastiser of foes, that my heart is no longer inclined to curse thee.

If, O Janarddana, I deserve the least grace from thee, do thou then show

me once thy sovereign form.'

"Vaisampayana continued, 'Gratified with him, the holy one then showed

Utanka that eternal Vaishnava form which Dhananjaya of great intelligence

had seen. Utanka beheld the high-souled Vasudeva's universal form, endued

with mighty arms. The effulgence of that form was like that of a blazing

fire of a thousand suns. It stood before him filling all space. It had

faces on every side. Beholding that high and wonderful Vaishnava form of

Vishnu, in act, seeing the Supreme Lord (in that guise), the Brahmana

Utanka became filled with wonder.'

"Utanka, said, 'O thou whose handiwork is the universe, I bow to thee, O

Soul of the universe, O parent of all things. With thy feet thou hast

covered the whole Earth, and with thy head thou fillest the firmament.

That which lies between the Earth and the firmament has been filled by

thy stomach. All the points of the compass are covered by thy arms. O

thou of unfading glory, thou art all this. Do thou withdraw this

excellent and indestructible form of thine. I wish to behold thee now in

thy own (human) form which too is eternal!'

"Vaisampayana continued, 'Unto him, O Janamejaya, Govinda of gratified

soul said these words,--'Do thou ask for some boon' Unto him Utanka,

however, said--Even this is a sufficient boon from thee for the present,

O thou of great splendour, in that, O Krishna, I have beheld this form of

thine, O foremost of all beings. Krishna, however, once more said unto

him--Do not scruple in this matter. This must be done. A sight of my form

cannot be fruitless.'

"Utanka said, 'I must accomplish that, O lord, which thou thinkest should

be done. I desire to have water wherever my wish for it may arise. Water

is scarce in such deserts.' Withdrawing that energy, the Supreme Lord

then said unto Utanka--Whenever thou wilt require water, think of me!

Having said so, he proceeded towards Dwaraka. Subsequently, one day, the

illustrious Utanka, solicitous of water and exceedingly thirsty, wandered

over the desert. In course of his wanderings he thought of Krishna of

unfading glory. The intelligent Rishi then beheld in that desert a naked

hunter (of the Chandala class), all besmeared with dirt, surrounded by a

pack of dogs. Extremely fierce-looking, he carried a sword and was armed

with bow and arrows. That foremost of regenerate ones beheld copious

streams of water issuing from the urinary organs of that hunter. As soon

as Utanka had thought of Krishna, that hunter smilingly addressed him,

saying,--'O Utanka, O thou of Bhrigu's race, do thou accept this water

from me. Beholding thee afflicted by thirst I have felt great compassion

for thee.' Thus addressed by the hunter, the ascetic showed no

inclination to accept that water. The intelligent Utanka even began to

censure Krishna of unfading glory. The hunter, how ever, repeatedly

addressed the Rishi, saying,--'Drink!' The ascetic refused to drink the

water thus offered. On the other hand, with heart afflicted by hunger and

thirst, he even gave way to wrath. Disregarded by the high-souled Rishi

through that conviction, the hunter, O king, with his pack of dogs,

disappeared there and then. Beholding that (wonderful) disappearance,

Utanka became filled with shame. He even thought that Krishna, that

slayer of foes, had beguiled him (in the matter of the boon he had

granted). Soon after, the holder of the conch and discus and mace, endued

with great intelligence, came to Utanka by the way (along which the

hunter had come). Addressing Krishna, the Brahmana said,--'O foremost of

beings, it was scarcely proper for thee to offer water unto foremost of

Brahmanas in the form of a hunter's urine, O lord.' Unto Utanka who said

these words, Janarddana of great intelligence replied, comforting him

with many soft words--'That form which it was proper to assume for

offering thee water, in that form was water offered to thee. But, also,

thou couldst not understand it. The wielder of the thunder bolt,

Purandara, was requested by me for thy sake. My words to that puissant

deity were--'Do thou give nectar in the form of water unto Utanka.' The

chief of the celestials replied to me saying--It is not proper that a

mortal should become immortal. Let some other boon be granted to

Utanka.'--O son of Bhrigu's race, these words were repeatedly addressed

to me. The lord of Sachi, however, was once more requested by me in these

words, viz., even nectar should be given to Utanka.'--The chief of the

celestials then, comforting me, said,--'If, O thou of great intelligence,

nectar is to be given to him, I shall then assume the form of a hunter

and give it to that high-souled descendant of Bhrigu's race. If that son

of Bhrigu accepts it thus, I then go to him, O lord, for giving it unto

him. If, however, he sends me away from disregard,--I shall not then give

it to him on any account,--Having made this compact with me, Vasava

appeared before thee, in that disguise, for giving thee nectar. Thou,

however, didst disregard him and send him away, seeing that the

illustrious one had put on the guise of a Chandala. Thy fault has been

great. Once more, with regard to thy desire, I am prepared to do what is

in my power. Indeed, this painful thirst of thine, I shall arrange, shall

be slaked. On those days, O regenerate one, in which thou wilt feel a

desire for water, clouds well-charged with water will rise over this

desert. Those clouds, O son of Bhrigu's race, will give thee savoury

water to drink. Verily, those clouds will become known in the world as

Utanka-clouds.' Thus addressed by Krishna, Utanka became filled with

gladness, and to this day, O Bharata, Utanka-clouds (appear and) shower

rain on and deserts.'"

SECTION LVI

"Janamejaya said, 'With what penances was the high-souled Utanka endued

so that he entertained the wish to denounce a curse on Vishnu himself,

who is the source of all puissance?'

"Vaisampayana said, 'O Janamejaya, Utanka was endued with austere

penances. He was devoted to his preceptor. Endued with great energy, he

abstained from worshipping anybody else. All the children of the Rishis O

Bharata, entertained even this wish, viz., that their devotion to

preceptors should be as great as that of Utanka. Gautama's gratification

with and affection for Utanka, among his numerous disciples, were very

great, O Janamejaya. Indeed, Gautama was highly pleased with the

self-restraint and purity of behaviour that characterised Utanka, and

with his acts of prowess and the services he rendered to him. One after

another, thousands of disciples received the preceptor's permission to

return home (after the completion of their pupilage). In consequence,

however, of his great affection for Utanka, Gautama could not permit him

to leave his retreat. Gradually, in course of time, O son, decrepitude

overtook Utanka, that great ascetic. The ascetic, however, in consequence

of his devotion to his preceptor, was not conscious of it. One day, he

set out, O monarch, for fetching fuel for his preceptor. Soon after

Utanka brought a heavy load of fuel. Toil-worn and hungry and afflicted

by the load he bore on his head, O chastiser of foes, he threw the load

down on the Earth, O king. One of his matted locks, white as silver, had

become entangled with the load. Accordingly, when the load was thrown

down, with it fell on the earth that matted lock of hair. Oppressed as he

had been by that load and overcome by hunger, O Bharata, Utanka,

beholding that sign of old age, began to indulge in loud lamentations

from excess of sorrow. Conversant with every duty, the daughter of his

preceptor the, who was possessed of eyes that resembled the petals of the

lotus, and of hips that were full and round, at the command of her sire,

sought, with downcast face, to hold Utanka's tears in her hands. Her

hands seemed to burn with those tear-drops that she held. Unable,

accordingly, to hold them longer, she was obliged to throw them down on

the Earth. The Earth herself was unable to hold those tear-drops of

Utanka. With a gratified heart, Gautama then said unto the regenerate

Utanka,--Why, O son, is thy mind so afflicted with grief today? Tell me

calmly and quietly, O learned Rishi, for I wish to hear it in detail.'

"Utanka said, 'With mind entirely devoted to thee, and wholly bent upon

doing what is agreeable to thee, with my, heart's devotion turned to

thee, and with thoughts entirely dwelling on thee, (I have resided here

till) decrepitude has come upon me without my knowing it at all. I have

not, again, known any happiness. Though I have dwelt with thee for a

hundred years, yet thou hast not granted me permission to depart. Many

disciples of thine, that were my juniors, have, however, been permitted

by thee to return. Indeed, hundreds and thousands of foremost Brahmanas

have, equipt with knowledge, been permitted by thee (to depart from thy

retreat and set themselves up as teachers)!'

"Gautama said, 'Through my love and affection for thee, and in

consequence of thy dutiful services to me, a long time has elapsed

without my knowing it, O foremost of Brahmanas. If, however, O thou of

Bhrigu's race, the desire is entertained by thee of leaving this place,

do thou go without delay, receiving my permission.'

"Utanka said. 'What shall I present to my preceptor? Tell me this, O best

of regenerate persons. Having brought it, I shall go hence, O lord, with

thy permission.'

"Gautama said. 'The good that the gratification of the preceptor is the

final fee.[171] Without doubt, O regenerate one. I have been highly

gratified with thy conduct. Know, O perpetuator of Bhrigu's race, that I

have been exceedingly gratified with thee for this. If thou becomest a

young man today of sixteen years, I shall bestow on thee, O regenerate

one, this my own daughter for becoming thy wife. No other woman save this

one is capable of waiting upon thy energy.' At these words of Gautama,

Utanka once again became a youth and accepted that famous maiden for his

wife. Receiving the permission of his preceptor, he then addressed his

preceptor's wife, saying,--'What shall I give thee as final fee for my

preceptor? Do thou command me. I desire to accomplish, with wealth or

even my life, what is agreeable and beneficial to thee. Whatever gem,

exceedingly wonderful and of great value, exists in this world, I shall

bring for thee with the aid of my penances. I have no doubt in this.'

"Ahalya said, 'I am highly gratified with thee, O learned Brahmana, with

thy unintermitting devotion, O sinless one. This is enough. Blessed be

thou, go whithersoever thou likest.'

"Vaisampayana continued, 'Utanka, however, O monarch, once more, said

these words,--Do thou command me, O mother. It is meet that I should do

something that is agreeable to thee.'

"Ahalya said, 'Blessed be thou, bring for me those celestial ear-rings

that are worn by the wife of Saudasa. That which is due to thy preceptor

will then be well-discharged.' Replying unto her 'So be it,'--Utanka

departed, O Janamejaya, resolved to bring those ear-rings for doing what

was agreeable to his preceptor's wife. That foremost of Brahmanas,

Utanka, proceeded without any loss of time to Saudasa who had (through

the curse of Vasishtha) become a cannibal, in order to solicit the

ear-rings from him. Gautama meanwhile said unto his wife,--'Utanka is not

to be seen today.' Thus addressed, she informed him how he had departed

for fetching the jewelled ear-rings (of Saudasa's queen). At this,

Gautama said,--'Thou hast not acted wisely. Cursed (by Vasishtha), that

king (who has been transformed into a man-eater) will verily slay Utanka.'

"Ahalya said, 'Without knowing this, O holy one, I have set Utanka to

this task. He shall not, however, incur any danger through thy grace.

Thus addressed by her, Gautama said,--'Let it be so!' Meanwhile, Utanka

met king Saudasa in a deserted forest.'"

SECTION LVII

"Vaisampayana said, "Beholding the king, who had become so, of frightful

mien, wearing a long beard smeared with the blood of human beings, the

Brahmana Utanka, O king, did not become agitated. That monarch of great

energy, inspiring terror in every breast and looking like a second Yama,

rising up, addressed Utanka, saying,--'By good luck, O best of Brahmanas,

thou hast come to me at the sixth hour of the day when I am in search of

food.'

"Utanka said, 'O king, know that I have come hither in course of my

wanderings for the sake of my preceptor. The wise have said that I while

one is employed for the sake of one's preceptor, one should not be

injured.'

"The king said, 'O best of Brahmanas, food has been ordained for me at

the sixth hour of the day. I am hungry. I cannot, therefore, allow thee

to escape today.'

"Utanka said, 'Let it be so, O king. Let this compact be made with me.

After I have ceased to wander for my preceptor, I shall once more come

and place myself within thy power. It has been heard by me, O best of

kings, that the object I seek for my preceptor is under thy control, O

monarch. Therefore, O ruler of men, I solicit thee for it. Thou daily

givest many foremost of gems unto superior Brahmanas. Thou art a giver, O

chief of men, from whom gifts may be accepted, know that I too am a

worthy object of charity present before thee, O best of kings. Having

accepted from thee in gift that object for my preceptor which is under

thy control, I shall, O king, in consequence of my compact, once more

come back to thee and place myself under thy power. I assure thee truly

of this. There is no falsehood in this. Never before have I spoken

anything untrue, no, not even in jest. What shall I say then of other

occasions?'

"Saudasa said, 'If the object thou seekest for thy preceptor is capable

of being placed in thy hands by me, if I be regarded as one from whom a

gift may be accepted, do thou then say what that object is.'

"Utanka said, 'O foremost of men, O Saudasa, in my estimation thou art a

worthy person from whom gifts may be accepted. I have, therefore, come to

thee for begging of thee the jewelled ear-rings (worn by thy queen).'

"Saudasa said, 'Those jewelled ear-rings, O learned and regenerate Rishi,

belong to my wife. They should be asked from her. Do thou, therefore,

solicit some other thing from me. I shall give it to thee, O thou of

excellent vows.'

"Utanka said, 'If we be regarded as any authority, do thou cease then to

urge this pretext. Do thou give those jewelled ear-rings to me. Be thou

truthful in speech, O king.'

"Vaisampayana continued, 'Thus addressed, the king once more addressed

Utanka and said unto him, 'Do thou, at my word, go to my venerable queen,

O best of men, and ask her, saying,--Give!--She of pure vows, thus

solicited by thee, will certainly, at my command, give thee, O foremost

of regenerate persons, those jewelled ear-rings of hers without doubt.'

"Utanka said, 'Whither, O ruler of men, shall I be able to meet thy

queen? Why dost thou not thyself go to her?'

"Saudasa said, 'Thou wilt find her today in the vicinity of a foremost

fountain. I cannot see her today as the sixth hour of the day has come.'

"Vaisampayana continued, 'Thus addressed, Utanka, O chief of Bharata's

race, then left that spot. Beholding Madayanti, he informed her of his

object. Hearing the command of Saudasa, that lady of large eyes replied

unto the highly intelligent Utanka, O Janamejaya, in these words: 'It is

even so, O regenerate one. Thou shouldst, however, O sinless one, assure

me that thou dost not say what is untrue. It behoves thee to bring me

some sign from my husband. These celestial ear-rings of mine, made of

costly gems, are such that the deities and Yakshas and great Rishis

always watch for opportunities for bearing them away. If placed at any

time on the Earth, this costly article would then be stolen by the Nagas.

If worn by one who is impure in consequence of eating, it would then be

taken away by the Yakshas. If the wearer falls asleep (without taking

care of these precious ear-rings) the deities would then take them away.

O best of Brahmanas, these ear-rings are capable of being taken away,

when such opportunities present themselves, by deities and Rakshasas and

Nagas, if worn by a heedless person. O best of regenerate ones, these

ear-rings, day and night, always produce gold. At night, they shine

brightly, attracting the rays of stars and constellations. O holy one, if

worn by any one, he would be freed from hunger and thirst and fear of

every kind. The wearer of these ear-rings is freed also from the fear of

poison and fire and every kind of danger. If worn by one of short

stature, these become short. If worn by one of tall stature, these grow

in size. Even of such virtues are these ear-rings of mine. They are

praised and honoured everywhere. Indeed, they are known over the three

worlds. Do thou, therefore, bring me some sign (from my husband).'"

SECTION LVIII

"Vaisampayana said, 'Utanka, coming back to king Saudasa who was always

well-disposed towards all his friends, solicited him for some sign (to

convince Madayanti of the fact of his being really commissioned by the

king). That foremost one of Ikshwaku's race then gave him a sign.'

"Saudasa said, 'This my present condition is intolerable. I do not behold

any refuge. Knowing this to be my wish, do thou give away the jewelled

ear-rings.'[172] Thus addressed by the king, Utanka went back to the

queen and reported to her the words of her lord. Hearing those words, the

queen gave unto Utanka her jewelled ear-rings. Having obtained the

ear-rings, Utanka came back to the king and said unto him, 'I desire to

hear, O monarch, what the import is of those mysterious words Which thou

saidst as a sign to thy queen.'

"Saudasa said, 'Kshatriyas are seen to honour the Brahmanas from the very

beginning of the creation. Towards the Brahmanas, however, many offences

arise (on the part of Kshatriyas). As regards myself, I am always bent in

humility before them. I am overtaken by a calamity through a Brahmana.

Possessed of Madayanti, I do not see any other refuge. Indeed, O foremost

of all persons having of a high goal, I do not behold any other refuge

for myself in the matter of approaching the gates of Heaven, or in

continuing here, O best of regenerate ones. It is impossible for a king

that is hostile to Brahmanas to continue living in this world or in

attaining to happiness in the next. Hence have I given thee these my

jewelled ear-rings which were coveted by thee.[173] Do thou now keep the

compact which thou hast made with me today.'

"Utanka said, 'O king, I shall certainly act according to my promise. I

shall truly come back and place myself under thy power. There is,

however, a question, O scorcher of foes, which I wish to ask thee.'

"Saudasa said, 'Say, O learned Brahmana, what is in thy mind. I shall

certainly reply unto thy words. I shall dispel whatever doubt may be in

thy mind. I have no hesitation in this.'

"Utanka said, 'Those who are skilled in the rules of duty say that

Brahmanas are of restrained speech. One who behaves wrongly towards

friends is regarded as vile as a thief.'[174] Thou, again, O king, hast

become my friend today. Do thou then, O foremost of men, give me such

counsel as is approved by the wise. As regards myself, I have now

obtained the fruition of my wishes. Thou, again, art a cannibal. Is it

proper for me to come back to thee or not?'

"Saudasa said, 'If it is proper (for me), O foremost of superior

Brahmanas, to say what thou askest, I should then, O best of regenerate

ones, tell thee that thou shouldst never come back to me. O perpetuator

of Bhrigu's race, by acting even thus, thou wilt attain to what is

beneficial to thee. If thou comest back, O learned Brahmana, thou wilt

surely meet with death.'

"Vaisampayana continued, 'Thus addressed by the intelligent king in

respect of what was beneficial for him. Utanka took leave of the monarch

and set out for the presence of Ahalya. Desirous of doing what was

agreeable to the wife of his preceptor, he took the ear-rings with him

and set out with great speed for reaching the retreat of Gautama.

Protecting them even in the manner directed by Madayanti, that is,

binding them within the folds of his black deer-skin, he proceeded on his

way. After he had proceeded for some distance, he became afflicted by

hunger. He there beheld a Vilwa tree bent down with the weight of (ripe)

fruits.[175] He climbed that tree. Causing his deer-skin, O chastiser of

foes, to hang on a branch, that foremost of regenerate persons then began

to pluck some fruits. While he was employed in plucking those fruits with

eyes directed towards them, some of them fell, O king, on that deerskin

in which those ear-rings had been carefully tied by that foremost of

Brahmanas. With the strokes of the fruits, the knot became untied.

Suddenly that deer-skin, with the ear-rings in it, fell down. When the

knot being unfastened, the deer-skin fell down on the ground, a snake who

was there beheld those jewelled ear-rings. That snake belonged to the

race of Airavata. With great promptness he took up the ear-rings in his

mouth and then entered an anthill. Beholding the ear-rings taken away by

that snake, Utanka, filled with wrath and in great anxiety of mind, came

down from the tree. Taking his staff he began to pierce that anthill.

That best of Brahmanas, burning with wrath and the desire for revenge,

ceaselessly employed himself for five and thirty days in that task. The

goddess Earth, unable to bear the force of Utanka's walking staff and

with body torn therewith, became exceedingly anxious. Unto that

regenerate Rishi then, who continued to dig the Earth from desire of

making a path to the nether regions inhabited by the Nagas, the chief of

the celestials, armed with the thunder, came there, on his car drawn by

green horses. Endued with great energy, he beheld that foremost of

Brahmanas, as he sat there engaged in his task.'

"Vaisampayana continued, 'Assuming the garb of a Brahmana afflicted with

the sorrow of Utanka, the chief of the celestials addressed him, saying,

'This (purpose of thine) is incapable of being achieved. The regions of

the Nagas are thousands of Yojanas removed from this place. I think that

thy purpose is not capable of being achieved with thy walking staff.'

"Utanka said, 'If, O Brahmana, the ear-rings be not recovered by me from

the regions of the Nagas, I shall cast off my life-breaths before thy

eyes, O foremost of regenerate persons!'

"Vaisampayana said, 'When the thunder-armed Indra failed to divert Utanka

from his purpose, he united the latter's walking staff with the force of

thunder. Then, O Janamejaya, the Earth, opening with those strokes having

the force of thunder, yielded a way to the (nether) regions inhabited by

the Nagas. By that path Utanka entered the world of Nagas. He saw that

that region lay extended thousands of Yojanas on all sides. Indeed, O

blessed one, it was equipt with many walls made of pure gold and decked

with jewels and gems. There were many fine tanks of water furnished with

flights of stair-cases made of pure crystal, and many rivers of clear and

transparent water. He saw also many trees with diverse species of birds

perching on them. That perpetuator of Bhrigu's race behold the gate of

that region which was full five Yojanas high and a hundred Yojanas in

width. Beholding the region of the Nagas, Utanka became very cheerless.

Indeed, he, despaired of getting back the earrings. Then there appeared

unto him a black steed with a white tail. His face and eyes were of a

coppery hue, O thou of Kuru's race, and he seemed to blaze forth with

energy. Addressing Utanka, he said, 'Do thou blow into the Apana duct of

my body. Thou wilt then, O learned Brahmana, get back thy ear-rings which

have been taken away by a descendant of Airavata's race! Do not loathe to

do my bidding, O son. Thou didst it often at the retreat of Gautama in

former days.'

"Utanka said, 'How did I know thee in the retreat of my preceptor?

Indeed, I wish to hear how I did in those days what thou biddest me do

now.'

"The steed said, 'Know, O learned Brahmana, that I am the preceptor of

thy preceptor, for I am the blazing Jatavedas (deity of fire). By thee I

was often worshipped for the sake of thy preceptor, O child of Bhrigu's

race, duly and with a pure heart and body. For that reason I shall

accomplish what is for thy good. Do my bidding without delay.' Thus

addressed by the deity of fire, Utanka did as he was directed. The deity

then, gratified with him, blazed up for consuming everything. From the

pores of his body, O Bharata, in consequence of his very nature, a thick

smoke issued threatening terrors to the world of Nagas. With that mighty

and wide-spreading smoke, O Bharata, everything became enveloped in

gloom, so that nothing, O king, could any longer be seen in the world of

the Nagas. Cries of woe were heard throughout the mansions of the

Airavatas, uttered by the Nagas headed by Vasuki, O Janamejaya. Enveloped

by that smoke, the palaces could no longer be seen, O Bharata. These

resembled woods and hill overwhelmed by a thick forest. With eyes that

were red in consequence of that smoke, and afflicted by the energy of the

deity of fire, the Nagas came out of their mansions to the high-souled

son of Bhrigu's race for ascertaining what was the matter. Having heard

what the matter was from that ascetic of immeasurable energy, all the

Nagas, with fear depicted on their eyes, offered him their worship

according to due forms. Indeed, all the Nagas placing the old and the

young one's before them, bowed unto him with their heads and joining

their hands addressed him, saying, 'Be gratified with us, O holy one!'

Having gratified that Brahmana and offered him water to wash his feet and

the ingredients of the Arghya (for honouring him), the Nagas gave him

those celestial and highly-adored ear-rings. Thus honoured by them,

Utanka of great prowess, circumambulating the deity of fire, started for

the retreat of his preceptor. Indeed, repairing quickly to Gautama's

asylum, O king, he presented those ear-rings unto the wife of his

preceptor, O sinless one. That best of Brahmanas also told his preceptor

everything about Vasuki and the other Nagas that had occurred. It was

even thus, O Janamejaya, that the high-souled Utanka, having wandered

through the three worlds, fetched those jewelled ear-rings (for his

preceptor's wife). Of such prowess, O chief of Bharata's race, was the

ascetic Utanka. So austere were the penances with which he was endued. I

have thus told thee what thou hadst asked me.'"

SECTION LIX

"Janamejaya said, 'After having conferred that boon on Utanka, O foremost

of regenerate persons, what did the mighty-armed Govinda of great

celebrity next do?'

"Vaisampayana said, 'Having granted that boon to Utanka, Govinda,

accompanied by Satyaki, proceeded to Dwaraka on his car drawn by his

large steeds endued with great speed. Passing many lakes and rivers and

forests and hills, he at last came upon the delightful city of Dwaravati.

It was at the time, O king, when the festival of Raivataka had begun,

that he of eyes like lotus-petals arrived with Satyaki as his companion.

Adorned with many beautiful things and covered with diverse Koshas made

of jewels and gems, the Raivataka hill shone, O king, with great

splendour. That high mountain, decked with excellent garlands of gold and

gay festoons of flowers, with many large trees that looked like the Kalpa

trees of Indra's garden, and with many golden poles on which were lighted

lamps, shone in beauty through day and night. By the caves and fountains

the light was so great that it seemed to be broad day. On all sides

beautiful flags waved on the air with little bells that jingled

continuously. The entire hill resounded with the melodious songs of men

and women. Raivataka presented a most charming prospect like Meru with

all his jewels and gems. Men and women, excited and filled with delight,

O Bharata, sang aloud. The swell of music that thus rose from that

foremost of mountains seemed to touch the very heavens. Everywhere were

heard spouts and loud whoops of men who were in all stages of excitement.

The cackle of thousands of voices made that mountain delightful and

charming. It was adorned with many shops and stalls filled with diverse

viands and enjoyable articles. There were heaps of cloths and garlands,

and the music of Vinas and flutes and Mridangas was heard everywhere.

Food mixed with wines of diverse kinds was stored here and there. Gifts

were being ceaselessly made to those that were distressed, or blind, or

helpless. In consequence of all this, the festival of that mountain

became highly auspicious. There were many sacred abodes built on the

breast of that mountain, O hero, within which resided many men of

righteous deeds. Even thus did the heroes of Vrishni's race sport in that

festival of Raivataka. Equipt with those mansions, that mountain shone

like a second Heaven. At the arrival of Krishna, O chief of Bharata's

race, that prince of mountains resembled the blessed abode of Indra

himself. Worshipped (by his relatives), Krishna then entered a beautiful

mansion. Satyaki also went to his own quarters with a delighted soul.

Govinda entered his residence after a long absence, having accomplished

feats of great difficulty like Vasava amid the Danava host. The heroes of

the Bhoja, Vrishni, and Andhaka races, all came forward to receive that

high-souled one like the deities advancing to receive him of a hundred

sacrifices. Endued with great intelligence, he honoured them in return

and enquired after their welfare. With a gratified heart he then saluted

his father and mother. The mighty-armed hero was embraced by both of them

and comforted too (by numerous evidences of affection). He then took his

seat with all the Vrishnis sitting around him. Having washed his feet and

dispelled his fatigue, Krishna of mighty energy, as he sat there, then

recounted the chief incidents of the great battle in answer to the

questions put to him by his sire.'"

SECTION LX

"Vasudeva said, 'O thou of Vrishni's race, I have repeatedly heard men

speaking of the wonderful battle (between the Kurus and the Pandavas).

Thou, however, O mighty-armed one, hast witnessed it with thy own eyes.

Do thou, therefore, O sinless one, describe the battle in detail. Indeed,

tell me how that battle took place between the high-souled Pandavas (on

the one side) and Bhishma and Karna and Kripa and Drona and Salya and

others (on the other side), between, in fact, numerous other Kshatriyas

well-skilled in aims, differing from one another in mien and attire, and

hailing from diverse realms.'

"Vaisampayana continued, 'Thus addressed by his sire, he of eyes like

lotus-petals narrated, in the presence of his mother also, how the

Kaurava heroes had been slain in battle.'

"Vasudeva said, 'The feats were highly wonderful that were achieved by

those high-souled Kshatriyas. In consequence of their large number, they

are incapable of being enumerated in even hundreds of years. I shall

however, mention only the foremost of them. Do thou listen, therefore, to

me as I mention in brief those feats achieved by the kings of Earth. O

thou of godlike splendour. Bhishma of Kuru's race became the

generalissimo, having eleven divisions of the Kaurava princes under his

command, like Vasava of the celestial forces.[176] Sikhandin of great

intelligence, protected by the blessed Arjuna, became the leader of the

seven divisions of the sons of Pandu. The battle between the Kurus and

the Pandavas (under these leaders) raged for ten days. It was so fierce

as to make one's hair stand on its end. Then Sikhandin, in great battle,

aided by the wielder of Gandiva, slew, with innumerable arrows, the son

of Ganga fighting bravely. Lying on a bed of arrows, Bhishma waited like

an ascetic till the sun leaving his southward path entered on his

northerly course when that hero gave up his life-breaths. Then Drona,

that foremost of all persons conversant with arms, that greatest of men

under Duryodhana, like Kavya himself of the lord of the Daityas, became

generalissimo.[177] That foremost of regenerate persons, ever boasting of

his prowess in battle, was supported by the remnant of the Kaurava force

consisting then of nine Akshauhinis, and protected by Kripa and Vrisha

and others. Dhrishtadyumna conversant with many mighty weapons, and

possessed of great intelligence, became the leader of the Pandavas. He

was protected by Bhima like Varuna protected by Mitra. That high-souled

hero, always desirous of measuring his strength with Drona, supported by

the (remnant of the) Pandava army, and recollecting the wrongs inflicted

(by Drona) on his sire (Drupada, the king of the Panchalas), achieved

great feats in battle. In that encounter between Drona and the son of

Prishata, the kings assembled from diverse realms were nearly

exterminated. That furious battle lasted for five days. At the conclusion

of that period, Drona, exhausted, succumbed to Dhrishtadyumna. After

that, Karna became the generalissimo of Duryodhana's forces. He was

supported in battle by the remnant of the Kaurava host which numbered

five Akshauhinis. Of the sons of Pandu there were then three Akshauhinis.

After the slaughter of innumerable heroes, protected by Arjuna, they came

to battle. The Suta's son Karna, though a fierce warrior, encountering

Partha, came to his end on the second day, like an insect encountering a

blazing fire. After the fall of Karna, the Kauravas became dispirited and

lost all energy. Numbering three Akshauhinis, they gathered round the

ruler of the Madras. Having lost many car-warriors and elephants and

horsemen, the remnant of the Pandava army, numbering one Akshauhini and

penetrated with cheerlessness, supported Yudhishthira (as their leader).

The king Yudhishthira, in the battle that ensued, achieved the most

difficult feats and slew, before half the day was over, the king of the

Madras. After the fall of Salya, the high-souled Sahadeva of immeasurable

prowess slew Sakuni, the man who had brought about the quarrel (between

the Pandavas and the Kurus). After the fall of Sakuni, the royal son of

Dhritarashtra, whose army had suffered an extensive carnage and who on

that account had become exceedingly cheerless, fled from the field, armed

with his mace. Then Bhimasena of great prowess, filled with wrath,

pursued him and discovered him within the waters of the Dwaipayana lake.

With the remnant of their army, the Pandavas surrounded the lake and,

filled with joy, encountered Duryodhana concealed within the waters.

Their wordy shafts, penetrating through the waters, pierced Duryodhana.

Rising up from the lake, the latter approached the Pandavas, armed with

his mace, desirous of battle. Then, in the great battle that ensued, the

royal son of Dhritarashtra was slain by Bhimasena who put forth his great

prowess, in the presence of many kings. After this the remnant of the

Pandava army, as it slept in the camp, was slaughtered at night time by

Drona's son who was unable to put up with the slaughter of his father (at

the hands of Dhrishtadyumna). Their sons slain, their forces slain, only

the five sons of Pandu are alive with myself and Yuyudhana. With Kripa

and the Bhoja prince Kritavarman, the son of Drona represents the unslain

remnant of the Kaurava army. Dhritarashtra's son Yuyutsu also escaped

slaughter in consequence of his having adopted the side of the Pandavas.

Upon the slaughter of the Kaurava king (Suyodhana) with all his followers

and allies, Vidura and Sanjaya have come to the presence of king

Yudhishthira the just. Even thus did that battle occur, O lord, for eight

and ten days. Many kings of Earth, slain therein, have ascended to

Heaven.'

"Vaisampayana continued, 'The Vrishnis, as they heard, O king, that

dreadful account became filled with grief and sorrow and pain.'

SECTION LXI

"Vaisampayana said, 'After the high-souled Vasudeva of great prowess had

finished his narration of the great battle of the Bharatas before his

sire, it was plain that that hero had passed over the slaughter of

Abhimanyu. The motive of the high-souled one was that his sire might not

hear what was highly unpleasant to him. Indeed, the intelligent Krishna

did not wish that his sire Vasudeva should, on hearing the dreadful

intelligence of the death of his daughter's son, be afflicted with sorrow

and grief. (His sister) Subhadra, noticing that the slaughter of her son

had not been mentioned, addressed her brother, saying,--Do thou narrate

the death of my son, O Krishna--and fell down on the earth (in a swoon).

Vasudeva beheld his daughter fallen on the ground. As soon as he saw

this, he also fell down, deprived of his senses by grief. (Regaining his

senses) Vasudeva, afflicted with grief at the death of his daughter's

son, O king, addressed Krishna, saying, 'O lotus-eyed one, thou art famed

on Earth for being truthful in speech. Why, however, O slayer of foes,

dost thou not tell me today of the death of my daughter's son? O puissant

one, tell me in detail of the slaughter of thy sister's son. Possessed of

eyes resembling thine, alas, how was he slain in battle by foes? Since my

heart does not from grief break into a hundred pieces, it seems, O thou

of the Vrishni's race, that it does not die with men when its hour does

not come. Oh, at the time of his fall, what words did he utter;

apostrophising his mother? O lotus-eyed one what did that darling of

mine, possessed of restless eyes, say unto me? I hope he has not been

slain by foes while retreating from battle with his back towards them? I

hope, O Govinda, that, his face did not become cheerless while fighting?

He was possessed, O Krishna, of mighty energy. From a spirit of

boyishness, that puissant hero, boasting (of his prowess) in my presence,

used to speak of his skill (in battle). I hope that boy does not lie on

the field, slain deceitfully by Drona and Karna and Kripa and others? Do

thou tell me this. That son of my daughter always used to challenge

Bhishma and that foremost of all mighty warriors, viz., Karna, in

battle.' Unto his sire who, from excess of grief, indulged in such

lamentations, Govinda, more afflicted than he answered in these words.

'His face did not become cheerless as he fought in the van of battle.

Fierce though that battle was, he did not turn his back upon it. Having

slain hundreds and thousands of kings of Earth, he was brought to grief

by Drona and Karna and at last succumbed to the son of Dussasana. If, O

lord, he had been encountered, one to one, without intermission, he was

incapable of being slain in battle by even the wielder of the

thunderbolt. When his sire Arjuna was withdrawn from the main body by the

Samsaptakas (who challenged to fight him separately), Abhimanyu was

surrounded by the enraged Kaurava heroes headed by Drona in battle. Then,

O sire, after he had slaughtered a very large number of foes in battle,

thy daughter's son at last succumbed to the son of Dussasana. Without

doubt, he has gone to Heaven. Kill this grief of thine, O thou of great

intelligence. They that are of cleansed understandings never languish

when they meet with any calamity. He by whom Drona and Karna and others

were checked in battle,--heroes that were equal to Indra himself in

might--why would not he ascend to Heaven? O irresistible one, do thou

kill this grief of thine. Do not suffer thyself to be swayed by wrath.

That conqueror of hostile cities has attained in that sanctified goal

which depends upon death at the edge of weapons. After the fall of that

hero, this my sister Subhadra stricken with grief, indulged in loud

lamentations, when she saw Kunti, like a female ospray. When she met

Draupadi, she asked her in grief,--O reverend lady, where are all our

sons? I desire to behold them. Hearing her lamentations, all the Kaurava

ladies embraced her and wept sitting around her. Beholding (her

daughter-in-law) Uttara, she said,--'O blessed girl, where has thy

husband gone? When he comes back, do thou, without losing a moment,

apprise me of it. Alas, O daughter of Virata, as soon he heard my voice,

he used to come out of his chamber without the loss of a moment. Why does

not thy husband come out today? Alas, O Abhimanyu, thy maternal

uncles--mighty car-warriors--are all hale. They used to bless thee when

they saw thee come here prepared to go out for battle. Do thou tell me

the incidents of battle today as before, O chastiser of foes. Oh. why

dost thou not answer me today--me who am weeping so bitterly?'--Hearing

these lamentations of this daughter of the Vrishni race, Pritha, deeply

afflicted with grief, addressed her and slowly said,--'O Subhadra, though

protected by Vasudeva and Satyaki and by his own sire, thy youthful son

has yet been slain. That slaughter is due to the influence of Time! O

daughter of Yadu's race, mortal thy son was. Do not grieve. Irresistible

in battle, thy son has, without doubt, attained to the highest goal. Thou

art born in a high race of high-souled Kshatriyas. Do not grieve, O thou

of restless glances, O girl of eyes like lotus-petals. Do thou cast thy

eyes on Uttara who is quick with child. O blessed lady, do not yield to

sorrow. This auspicious girl will soon bring forth a son to that hero.

Having comforted her in this way, Kunti, conversant with every duty, O

perpetuator of Yadu's race, casting off her grief, O irresistible one,

made arrangements for Abhimanyu's obsequial rites, with the acquiescence

of king Yudhishthira and Bhima, and the twins (viz., Nakula and Sahadeva)

who in prowess resembled Yama himself. She also made many presents unto

the Brahmanas, and bestowed upon them many kine, O perpetuator of Yadu's

race, Then the Vrishni dame (Kunti), comforted a little, addressed the

daughter of Virata, saying,--O faultless daughter of Virata, thou

shouldst not indulge in grief. For the sake of thy husband, O thou of

rotund hips, protect the child in thy womb.--Having said these words, O

thou of great splendour, Kunti ceased. With her permission I have brought

Subhadra here. It was even thus, O giver of honours, that thy daughter's

son met with his death. Cast off thy burning grief, O irresistible one.

Indeed, do not set thy heart on sorrow.'

SECTION LXII

"Vaisampayana said, 'Having heard these words of his son Vasudeva, that

descendant of Sura, of righteous soul, casting off his grief, made

excellent obsequial offerings (unto Abhimanyu). Vasudeva also performed

those rites for the ascension (to Heaven) of his high-souled nephew, that

hero who was ever the darling of his sire (Vasudeva). He duly fed six

millions of Brahmanas, endued with great energy, with edibles possessed

of every recommendation. Presenting many clothes unto them, Krishna

gratified the thirst for wealth of those Brahmanas. Wonderful were the

heaps of gold, the number of kine and of beds and clothes, that were then

given away. The Brahmanas loudly declared--'Let (Krishna's wealth)

increase.' Then Vasudeva of Dasarha's race, and Valadeva, and Satyaki,

and Satyaka, each performed the obsequial rites of Abhimanyu. Exceedingly

afflicted with grief, they failed to attain comfort. The same was the

case with the sons of Pandu in the city called after the elephant.

Deprived of Abhimanyu, they failed to obtain peace of mind. The daughter

of Virata, O monarch, for many days, totally abstained from all food,

exceedingly afflicted by grief on account of the death of her husband. At

this all her relatives became plunged into excess of grief. They all

feared that the embryo in her womb might be destroyed. Then Vyasa,

ascertaining the state of things by his spiritual vision, came there. The

highly intelligent Rishi, endued with great energy, arrived (at the

palace), addressed Pritha of large eyes, as also Uttara herself,

saying,--'Let this grief be abandoned. O famous lady, a son endued with

mighty energy will be born to thee, through the puissance of Vasudeva and

at my word. That son will rule the Earth after the Pandavas (have

departed from it).' Beholding Dhananjaya, he said unto him, in the

hearing of king Yudhishthira the just, and gladdening him with his words,

'O Bharata.--'The grandson, O highly blessed one, will become a

high-souled prince. He will righteously rule the whole Earth to the verge

of the sea. Therefore, O foremost one of Kuru's race, cast off this

grief, O mower of foes. Do not doubt this. This will truly happen. That

which was uttered by the Vrishni hero on a former occasion, will, without

doubt, happen. Do not think otherwise. As regards Abhimanyu, he has gone

to the regions of the deities, conquered by him with his own acts. That

hero should not be grieved for by thee or, indeed, by the other Kurus.'

Thus addressed by his grandsire, Dhananjaya of righteous soul, O king,

cast off his grief and even became cheerful. Thy sire, O prince, that art

conversant with all duties, began to grow in that womb, O thou of great

intelligence, like the Moon in the lighted fortnight. Then Vyasa urged

the royal son of Dharma for performing the horse-sacrifice. Having said

so, he made himself invisible there and then. The intelligent king

Yudhishthira the just, hearing the words of Vyasa, set his mind on the

journey for bringing wealth (for the sacrifice).'"

SECTION LXIII

"Janamejaya said, 'Having heard these words, O regenerate one, that were

spoken by the high-souled Vyasa in respect of the horse-sacrifice, what

steps were taken by Yudhishthira? Do thou tell me, O foremost of

regenerate ones, how the king succeeded in obtaining the wealth which

Marutta had buried in the Earth.'

"Vaisampayana said, 'Having heard the words of the Island-born ascetic,

king Yudhishthira the just, summoned all his brothers, viz., Arjuna and

Bhimasena and the twin sons of Madri, in proper time and then said unto

them (the following words),--'Ye heroes, you have heard the words which

the highly intelligent and high-souled Krishna has said from his

friendship for and the desire of doing good to the Kurus![178] Verily,

you have heard those words that have been uttered by that ascetic of

abundant penances, that great sage desirous of bestowing prosperity on

his friends, that preceptor of righteous behaviour, viz., Vyasa of

wonderful feats. You have heard what Bhishma also said, and what Govinda

too of great intelligence has uttered. Remembering those words, ye gong

of Pandu, I desire to obey them duly. By obeying those words of theirs

great blessedness will attach to all of you. Those words spoken by those

utterers of Brahma are certain (if obeyed) to bring in their train

considerable benefit. Ye perpetuators of Kuru's race, the Earth has

become divested of her wealth. Ye kings, Vyasa, therefore, informed us of

the wealth (that lies buried in the Earth) of Marutta. If you think that

wealth abundant or sufficient, how shall we bring it (to our capital)?

What, O Bhima, dost thou think as regards this? When the king, O

perpetuator of Kuru's race, said these words, Bhimasena, joining his

hands, said these words in reply,--'The words thou hast said, O thou of

mighty-arms, on the subject of bringing the wealth indicated by Vyasa,

are approved by me. If, O puissant one, we succeed in getting the wealth

kept there by the son of Avikshita, then this sacrifice, O king, purposed

by us will be easily accomplished. Even this is what I think. We shall,

therefore, bowing our heads unto the high-souled Girisa, and offering due

worship unto that deity, bring that wealth. Blessed be thou. Gratifying

that god of gods, as also his companions and followers, in words,

thought, and deed, we shall, without doubt, obtain that wealth. Those

Kinnaras of fierce mien who are protecting that treasure will certainly

yield to us if the great deity having the bull for his sign become

gratified with us!'--Hearing these words uttered by Bhima, O Bharata,

king Yudhishthira the son of Dharma became highly pleased. The others,

headed by Arjuna, at the same time, said, 'So be it.' The Pandavas then,

having resolved to bring that wealth, ordered their forces to march under

the constellation Dhruba and on the day called by the same name.[179]

Causing the Brahmanas to utter benedictions on them, and having duly

worshipped the great god Maheswara, the sons of Pandu get out (on their

enterprise). Gratifying that high-souled deity with Modakas and frumenty

and with cakes made of meat, the sons of Pandu set out with cheerful

hearts. While they thus set out, the citizen, and many foremost of

Brahmanas, with cheerful hearts, uttered auspicious blessings (on their

heads). The Pandavas, circumambulating many Brahmanas that daily

worshipped their fires, and bending their heads unto them, proceeded on

their journey. Taking the permission of king Dhritarashtra who was

afflicted with grief on account of the death of his sons, his queen

(Gandhari), and Pritha also of large eyes, and keeping the Kaurava prince

Yuyutsu, the son of Dhritarashtra, in the capital, they set out,

worshipped by the citizens and by many Brahmanas possessed of great

wisdom.'"

SECTION LXIV

"Vaisampayana said, 'They then set out, with cheerful hearts, and

accompanied by men and animals all of whom and which were equally

cheerful. They filled the whole Earth with the loud clatter of their

wheels. Their praises hymned by eulogists and Sutas and Magadhas and

bards, and supported by their own army, they looked like so many Adityas

adorned with their own rays. With the white umbrella held over his head,

king Yudhishthira shone with beauty like the lord of the stars on the

night when he is at full. That foremost of men, the eldest son of Pandu,

accepted, with due forms, the blessings and cheers of his gladdened

subjects as he proceeded on his way. As regards the soldiers that

followed the king, their confused murmurs seemed to fill the entire

welkin. That host crossed many lakes and rivers and forests and pleasure

gardens. They at last came upon the mountains. Arrived at that region

where that wealth was buried, O king, the royal Yudhishthira fixed his

camp with all his brothers and troops. The region selected for the

purpose, O chief of Bharata's race, was perfectly level and auspicious

There the king pitched his camp, placing in his van such Brahmanas as

were endued with penances and learning and self-restraint, as also his

priest Agnivesya, O thou of Kuru's race, who was well-conversant with the

Vedas and all their branches.[180] Then the royal sons of Pandu, and the

other kings (who accompanied that expedition), and the Brahmanas and

priests well-skilled in sacrificial rites, having duly performed same

propitiatory ceremonies, spread themselves all over that spot. Having

duly placed the king and his ministers in the middle, the Brahmanas

caused the camp to be pitched by laying out six roads and nine

divisions.[181] King Yudhishthira caused a separate encampment to be duly

made for the infuriate elephants that accompanied his force. When

everything was complete, he addressed the Brahmanas, saying, 'Ye foremost

of Brahmanas, let that be done which you think should be done in view of

the matter at hand. Indeed, let an auspicious day and constellation be

fixed for it. Let not a long time pass away over our heads as we wait in

suspense here. Ye foremost of learned Brahmanas, having formed this

resolution, let that be done which should be done after this.' Hearing

these words of the king, the Brahmanas with those amongst them that were

well-skilled in the performance of religious rites, became filled with

gladness and desirous of doing what was agreeable to king Yudhishthira

the just, said these words in reply, 'This very day is, an auspicious one

with an auspicious constellation. We shall, therefore, strive to

accomplish those high rites we propose. We shall today, O king, live upon

water alone. Do you all fast also today' Hearing those words of those

foremost Brahmanas, the royal sons of Pandu passed that night, abstaining

from all food, and lying confidently on beds of Kusa grass, like blazing

fires in a sacrifice. And the night wore away as they listened to the

discourses of the learned Brahmanas (on diverse subjects). When the

cloudless morning came, those foremost of Brahmanas addressed the royal

son of Dharma (saying as follows).'

SECTION LXV

"'The Brahmanas said, 'Let offerings be made unto the high-souled

Mahadeva of three eyes. Having duly dedicated those offerings, O king, we

shall then strive to gain our object.' Hearing these words of those

Brahmanas, Yudhishthira caused offerings to be duly made unto that deity

who loved to lie down on mountain-breasts. Gratifying the (sacrificial)

fire with (libations of) sanctified butter according to the ordinance,

the priest (Dhaumya) cooked Charu with the aid of Mantras and performed

the necessary rites. He took up many flowers and sanctified them with

Mantras, O king. With Modakas and frumenty and meat, he made offerings to

the deity. With diverse kinds of flowers and with fried paddy, of very

superior kind, Dhaumya, well-versed in the Vedas, performed the remaining

rites. He next presented offerings according to the ordinance unto those

ghostly beings who formed Mahadeva's train. And offerings were next made

to Kuvera, the chief of the Yakshas, and unto Manibhadra also. Unto the

other Yakshas also and unto them that were the foremost ones among the

ghostly companions of Mahadeva, the priest offered due worship, having

filled many jugs with food, with Krisaras and meat and Nivapas mixed with

sesame seeds. The king gave away unto the Brahmanas thousands of kine. He

then directed the presentation, according to due rites, of offerings unto

those night-wandering beings (who live with Mahadeva). Surcharged, as it

were, with the scent of Dhupas, and filled with the fragrance of flowers,

that region, sacred to the deity of deities, O king, became exceedingly

delightful. Having performed the worship of Rudra and of all the Ganas,

the king, placing Vyasa ahead, proceeded towards the place where the

treasure was buried. Once more worshipping the Lord of treasures, and

bowing unto him with reverence and saluting him properly, with diverse

kinds of flowers and cakes and Krisara, having worshipped those foremost

of gems, viz., Sankha and Nidhi, and those Yakshas who are the lords of

gems, and having worshipped many foremost of Brahmanas and caused them to

utter blessings, the king endued with great puissance, strengthened by

the energy and the auspicious benedictions of those Brahmanas, caused

that spot to be excavated. Then numerous vessels of diverse and

delightful forms, and Bhringaras and Katahas and Kalasas and

Bardhamanakas, and innumerable Bhajanas of beautiful forms, were dug out

by king Yudhishthira the just. The wealth thus dug out was placed in

large 'Karaputas' for protection.[182] A portion of the wealth was caused

to be borne upon the shoulders of men in stout balances of wood with

baskets slung like scales at both ends. Indeed, O king, there were other

methods of conveyance there for bearing away that wealth of the son of

Pandu.[183] There were sixty thousands of camels and a hundred and twenty

thousand horses, and of elephants, O monarch, there were one hundred

thousand. Of cars there were as many, and of carts, too as many, and of

she-elephants as many. Of mules and men the number was untold. That

wealth which Yudhishthira caused to be dugout was even so much. Sixteen

thousand coins were placed on the back of each camel; eight thousand on

each car; four and twenty thousand on each elephant; (while proportionate

loads were placed on horses and mules and on the backs, shoulder and

heads of men). Having loaded these vehicles with that wealth and once

more worshipping the great deity Siva, the son of Pandu set out for the

city called after the elephant, with the permission of the Island-born

Rishi, and placing his priest Dhaumya in the van. That foremost of men,

viz., the royal son of Pandu, made short marches everyday, measured by a

Goyuta (4 miles). That mighty host, O king, afflicted with the weight

they bore, returned, bearing that wealth, towards the capital, gladdening

the hearts of all those perpetuators of the Kuru race.'"

SECTION LXVI

"Vaisampayana said, 'Meanwhile, Vasudeva of great energy accompanied by

the Vrishnis, came to the city called after the elephant. While leaving

that city for returning to his own Dwaraka, he had been requested by the

son of Dharma to come back. Hence, knowing that the time fixed for the

horse-sacrifice had come, that foremost of men came back (to the Kuru

capital). Accompanied by the son of Rukmini, by Yuyudhana, by

Charudeshna, by Samva, by Gada, by Kritavarman, by the heroic Sarana, by

Nisatha, and by the Unmukha, Vasudeva came with Valadeva at the head of

the train, with Subhadra also accompanying him. Indeed, that hero came

for seeing Draupadi and Uttara and Pirtha and for comforting those

Kshatriya ladies of distinction who had been bereft of many of their

protectors. Beholding those heroes come, king Dhritarashtra, as also the

high-souled Vidura, received them with due honours. That foremost of men,

viz., Krishna of great energy, well adored by Vidura and Yuyutsu,

continued to reside in the Kuru capital. It was while the Vrishni heroes,

O Janamejaya, were residing in the Kuru city, O king, that thy sire, that

slayer of hostile heroes, was born. The royal Parikshit, O monarch,

afflicted by the Brahma weapon (of Aswatthaman), upon coming out of the

womb, lay still and motionless, for life he had not. By his birth he had

gladdened the citizens but soon plunged them into grief. The citizens,

learning of the birth of the prince, uttered a leonine shout. That noise

proceeded to the utmost verge of every point of the compass. Soon,

however, (when it was known that the prince was bereft of life), that

noise ceased. With great haste Krishna, his senses and mind considerably

affected, with Yuyudhana in his company, entered the inner apartments of

the palace. He beheld his own paternal aunt (Kunti) coming, loudly

weeping and calling upon him repeatedly. Behind her were Draupadi and the

famous Subhadra, and the wives of the relatives of the Pandavas, all

weeping piteously. Meeting Krishna, Kunti, that daughter of the Bhoja

race, said unto him, O foremost of monarchs, these words in a voice

chocked with tears, 'O Vasudeva, O mighty-armed hero, Devaki by having

borne thee, has come to be regarded as an excellent genetrix. Thou art

our refuge, and our glory. This race (of Pandu) depends upon thee for its

protector. O Yadava hero, O puissant one, this child of thy sister's son,

has come out of the womb, slain by Aswatthaman. O Kesava, do thou revive

him. O delighter of the Yadavas, even this was vowed by thee, O puissant

one, when Aswatthaman had inspired the blade of grass into a

Brahma-weapon of mighty energy. Indeed, O Kesava, thy words were even

these, I shall revive that child if he comes out of the womb dead.--That

child, O son, has been born dead. Behold him, O foremost of men. It

behoveth thee, O Madhava, to rescue Uttara and Subhadra and Draupadi and

myself, and Dharma's son (Yudhishthira), and Bhima and Phalguna, and

Nakula, and the irresistible Sahadeva. In this child are bound the

life-breaths of the Pandavas and myself. O thou of the Dasarha race, on

him depends the obsequial cake of Pandu, as also of my father-in-law, and

of Abhimanyu too, blessed be thou, that darling nephew of thine who was

so very like unto thee. Do thou accomplish today what will be beneficial

to all these. I urge thee earnestly, O Janarddana. Uttara, O slayer of

foes, always repeats the words said unto her by Abhimanyu. Without doubt,

O Krishna, those words were highly agreeable to her. O thou of the

Dasarha race, Arjuna's son said unto this daughter of Virata,--Thy son, O

blessed girl, will go to my maternal uncles. Taking up his residence with

the Vrishnis and Andhakas, he will obtain from them the science of arms,

indeed, diverse wonderful weapons and the whole of the science of

politics and morality. Even these were the words, O son, that that slayer

of hostile heroes, viz., the son of Subhadra, that irresistible hero,

said unto Uttara. from his affection for her. O slayer of Madhu, bowing

our heads unto thee, we pray thee for making those words of Abhimanyu

true. In view also of the time that has come, do thou accomplish what is

highly beneficial. Having said these words unto that hero of the

Vrishni's race, Pritha of large eyes, raised her arms upwards and with

the other ladies in her company, fell down on the Earth. All of them,

with eyes rendered muddy by tears, repeatedly exclaimed, saying, 'Alas,

the son of Vasudeva's nephew has been born dead.' After Kunti had said

so, Janarddana took hold of her, O Bharata, and gently raising her from

the Earth, comforted her as follows.'"

SECTION LXVII

"Vaisampayana said, 'After Kunti had sat up, Subhadra, beholding her

brother, began to weep aloud, and afflicted with excessive grief,

said,--'O thou of eyes like lotus petals, behold the grandson of Arjuna

of great intelligence. Alas, the Kuru race having been thinned, a child

has been born that is feeble and dead. The blade of grass (inspired into

a weapon of great efficacy), uplifted by Drona's son for compassing the

destruction of Bhimasena, fell upon Uttara and Vijaya and myself.[184]

Alas, that blade, O Kesava, is still existing unextracted in me, after

having pierced my heart, since I do not, O irresistible hero, behold this

child with (his sire who was) my son. What will the righteous-souled king

Yudhishthira the just say? What will Bhimasena and Arjuna and the two

sons of Madravati also say? Hearing that Abhimanyu's son was born and

dead, the Pandavas, O thou of Vrishni's race, will regard themselves as

cheated by Aswatthaman. Abhimanyu, O Krishna, was the favourite of all

the Pandava brothers, without doubt. Hearing this intelligence, what will

those heroes, vanquished by the weapon of Drona's son say? What grief, O

Janarddana, can be greater than this viz., that Abhimanyu's son should be

born dead! Bowing unto thee with my head, O Krishna, I seek to gratify

thee today. Behold, O foremost of men, these two standing here, viz.,

Pritha and Draupadi. When, O Madhava, the son of Drona sought to destroy

the embryos even in the wombs of the ladies of the Pandavas, at that

time, O grinder of foes, thou saidst in wrath unto Drona's son (ever

these words), 'O wretch of a Brahmana, O vilest of men, I shall

disappoint thy wish. I shall revive the son of Kiritin's son.' Hearing

these words of thine and well knowing thy puissance, I seek to gratify

thee, O irresistible hero. Let the son of Abhimanyu be revived. It having

pledged thyself previously thou dost not accomplish thy auspicious vow,

do thou then know for certain, O chief of the Vrishni race, that I shall

cast off my life. If, O hero, this son of Abhimanyu doth not revive when

thou, O irresistible one, art alive and near, of what other use wilt thou

be to me? Do thou, therefore, O irresistible one, revive this son of

Abhimanyu,--this child possessed of eyes similar to his,--'even as a

rain-charged cloud revives the lifeless crops (on a field). Thou, O

Kesava, art righteous-souled, truthful, and of prowess incapable of being

baffled. It behoveth thee, O chastiser of foes, to make thy words

truthful. If only thou wishest it, thou canst revive the three worlds (of

being) if dead. What need I say, therefore, of this darling child, born

but dead, of thy sister's son? I know thy puissance, O Krishna.

Therefore, do I solicit thee. Do thou show this great favour to the sons

of Pandu. It behoveth thee, O mighty-armed one, to show compassion to

this Uttara or to me, thinking that I am thy sister or even a mother that

hath lost her son, and one that hath thrown herself upon thy protection.'"

SECTION LXVIII

"Vaisampayana said, 'Thus addressed, O king, (by his sister and others),

the slayer of Kesin, exceedingly afflicted by grief, answered,--'So be

it!'--These words were uttered with sufficient loudness and they

gladdened all the inmates of the inner apartments of the palace. The

puissant Krishna, that foremost of men, by uttering these words,

gladdened all the people assembled there, like one pouring cold water on

a person afflicted with sweat. He then quickly entered the lying-in room

in which thy sire was born. It was duly sanctified, O chief of men, with

many garlands of white flowers, with many well-filled water pots arranged

on every side; with charcoal, soaked in ghee, of Tinduka wood, and

mustard seeds, O thou of mighty arms; with shining weapons properly

arrayed, and several fires on every side. And it was peopled by many

agreeable and aged dames summoned for waiting (upon thy grandmother). It

was also surrounded by many well-skilled and clever physicians, O thou of

great intelligence. Endued with great energy, he also saw there all

articles that are destructive of Rakshasas, duly placed by persons

conversant with the subject. Beholding the lying-in room in which thy

sire was born thus equipt, Hrishikesa became very glad and

said,--'Excellent, Excellent!' When he of Vrishni's race said so and

presented such a cheerful countenance, Draupadi, repairing thither with

great speed, addressed the daughter of Virata, saying,--'O blessed lady,

here comes to thee thy father-in-law, the slayer of Madhu, that ancient

Rishi of inconceivable soul, that unvanquished one.'--Virata's daughter,

checking her tears, said these words in a voice suffocated with grief.

Covering herself properly, the princess waited for Krishna like the

deities reverentially waiting for him. The helpless lady, with heart

agitated by grief, beholding Govinda coming, indulged in these

lamentations; O lotus-eyed one, behold us two deprived of our child. O

Janarddana, both Abhimanyu and myself have been equally slain. O thou of

Vrishni's race, O slayer of Madhu, I seek to gratify thee by bending my

head, O hero, unto thee. Do thou revive this child of mine that has been

consumed by the weapon of Drona's son. If king Yudhishthira the just, or

Bhimasena, or thyself, O lotus-eyed one, had, on that occasion, said,

'Let the blade of grass (inspired by Aswatthaman into a Brahma-weapon)

destroy the unconscious mother'--O puissant one, then I would have been

destroyed and this (sad occurrence) would not have happened. Alas, what

benefit has been reaped by Drona's son by accomplishing this cruel deed,

viz., the destruction of the child in the womb by his Brahma-weapon. The

self-same mother now seeks to gratify thee, O slayer of foes, by bending

her head. Surely, O Govinda, I shall cast off my life-breaths if this

child does not revive. In him, O righteous one, were placed many

expectations by me. Alas, when these have been frustrated by Drona's son,

what need have I, O Kesava, to bear, the burden of life? The hope, O

Krishna, was cherished by me that with my child on my lap, O Janarddana,

I would salute thee with reverence. Alas, O Kesava, that hope has been

destroyed. O foremost of all beings, at the death of this heir of

Abhimanyu of restless eyes, all the hopes in my breast have been

destroyed. Abhimanyu of restless eyes, O slayer of Madhu, was exceedingly

dear to thee. Behold this child of his slain by the Brahma-weapon. This

child is very ungrateful and very heartless, like his sire, for, behold,

disregarding the prosperity and affluence of the Pandavas, he has gone to

Yama's abode. I had, before this, vowed, O Kesava, that if Abhimanyu fell

on the field of battle, O hero, I would follow him without any loss of

time. I did not, however, keep my vow, cruel that I am and fond of life.

If I repair to him now, what, indeed, will Phalguna's son say?'"

SECTION LXIX

"Vaisampayana said, 'The helpless Uttara, desirous of getting back her

child, having indulged in these piteous lamentations, fell down in

affliction on the earth like a demented creature. Beholding the princess

fallen on the earth deprived of her son and with her body uncovered,

Kunti as also all the (other) Bharata ladies deeply afflicted, began to

weep aloud. Resounding with the voice of lamentation, the palace of the

Pandavas, O king, was soon converted into a mansion of sorrow where

nobody could remain. Exceedingly afflicted by grief on account of her

son, Virata's daughter, O king, seemed to be struck down for some time by

sorrow and cheerlessness. Regaining consciousness, O chief of Bharata's

race, Uttara took up her child on her lap and said these words: Thou art

the child of one who was conversant with every duty. Art thou not

conscious then of the sin thou committest, since thou dost not salute

this foremost one of the Vrishni's race? O son, repairing to thy sire

tell him these words of mine, viz.,--it is difficult for living creatures

to die before their time comes, since though reft of thee, my husband,

and now deprived of my child also, I am yet alive when I should die,

unendued as I am with everything auspicious and everything possessed of

value.--O mighty-armed one, with the permission of king Yudhishthira the

just I shall swallow some virulent poison or cast myself on the blazing

fire. O sire, difficult of destruction is my heart since, though I am

deprived of husband and child, that heart of mine does not yet break into

a thousand pieces. Rise, O son and behold this thy afflicted

great-grandmother. She is deeply afflicted with grief, bathed in tears,

exceedingly cheerless, and plunged in an ocean of sorrow. Behold the

reverend princess of Panchala, and the helpless princess of the Satwata

race. Behold myself, exceedingly afflicted with grief, and resembling a

deer pierced by a hunter. Rise, O child, and behold the face of this lord

of the worlds, that is endued with great wisdom, and possessed of eyes

like lotus-petals and resembling thy sire of restless glance. Beholding

Uttara, who indulged in these lamentations, fallen on the earth, all

those ladies, raising her, caused her to sit up. Having sat up, the

daughter of the king of the Matsyas, summoning her patience, joined her

hands in reverence and touched the earth with her head for saluting

Kesava of eyes like the petals of the lotus. That foremost of beings,

hearing those heart-rending lamentations of hers, touched water and

withdrew the (force of the) Brahma-weapon.[185] That hero of unfading

glory, belonging to the race of the Dasarhas, promised to give the child

his life. Then he of pure soul, said these words in the hearing of the

whole universe,--'O Uttara, I never utter an untruth. My words will prove

true. I shall revive this child in the presence of all creatures. Never

before have I uttered an untruth even in jest. Never have I turned back

from battle. (By the merit of those acts) let this child revive! As

righteousness is dear to me, as Brahmanas are specially dear to me, (by

the merit of that disposition of mine) let Abhimanyu's son, who is born

dead, revive! Never hath a misunderstanding arisen between me and my

friend Vijaya. Let this dead child revive by that truth! As truth and

righteousness are always established in me, let this dead child of

Abhimanyu revive (by the merit of these)! As Kansa and Kesi have been

righteously slain by me, let this child revive today by that truth!'

After these words were uttered by Vasudeva, that child, O foremost one of

Bharata's race, became animate and began gradually to move, O monarch.'

SECTION LXX

"Vaisampayana said, 'When the Brahma-weapon was withdrawn by Krishna, at

that time, the laying-in room was illumined by thy father with his

energy. All the Rakshasas (that had come there) were forced to leave the

room and many of them met with destruction. In the welkin a voice was

heard, saying, 'Excellent, O Kesava, Excellent!'--The blazing

Brahma-weapon then returned to the Grandsire (of all the worlds). Thy

sire got back his life-breaths, O king. The child began to move according

to his energy and might. The Bharata ladies became filled with joy. At

the command of Govinda, the Brahmanas were made to utter benedictions.

All the ladies, filled with joy, praised Janarddana. Indeed, the wives of

those Bharata lions, viz., Kunti and Drupada's daughter and Subhadra, and

Uttara, and the wives of other lions among men, like (ship-wrecked)

persons who have reached the shore after having obtained a boat, became

exceedingly glad. Then wrestlers and actors and astrologers and those who

enquire after the slumbers (of princes), and bands of bards and eulogists

all uttered the praises of Janarddana, while uttering benedictions

fraught with the praises of the Kuru race, O chief of the Bharatas.

Uttara, rising up at the proper time, with a delighted heart and bearing

her child in her arms, reverentially saluted the delighter of the Yadus.

Rejoicing greatly, Krishna made gifts unto the child of many valuable

gems. The other chiefs of the Vrishni race, did the same. Then the

puissant Janarddana, firmly adhering to truth, bestowed a name on the

infant who was thy sire, O monarch.--'Since this child of Abhimanyu has

been born at a time when this race has become nearly extinct, let his

name be Parikshit!' Even this is what he said. Then thy father, O king,

began to grow, and gladden all the people, O Bharata. When thy father was

a month old, O hero, the Pandavas came back to their capital, bringing

with them a profusion of wealth. Hearing that the Pandavas were near,

those foremost ones of the Vrishni race went out. The citizens decked the

city called after the elephant with garlands of flowers in profusions,

with beautiful pennons and standards of diverse kinds. The citizens also,

O king, adorned their respective mansions. Desirous of doing what was

beneficial to the sons of Pandu, Vidura ordered diverse kinds of worship

to be offered to the deities established in their respective temples. The

principal streets of the city were adorned with flowers. Indeed, the city

was filled with the hum of thousands of voices which resembled the

softened roar of distant ocean waves. With dancers all engaged in their

vocation, and with the voice of singers, the (Kuru) city then resembled

the mansion of Vaisravana himself.[186] Bards and eulogists, O king,

accompanied by beautiful women were seen to adorn diverse retired spots

in the city. The pennons were caused by the wind to float gaily on every

part of the city, as if bent upon showing the Kurus the southern and the

northern points of the compass. All the officers also of the government

loudly proclaimed that that was to be a day of rejoicing for the entire

kingdom as an indication of the success of the enterprise for bringing a

profusion of gems and other valuables.'"[187]

SECTION LXXI

Vaisampayana, said, 'Hearing that the Pandavas were near, that crusher of

foes, viz., Vasudeva, accompanied by his ministers, went out for seeing

them.

The Pandavas then, uniting with the Vrishnis according to the usual

formalities, together entered, O king, the city named after the elephant.

With the hum of voices and the clatter of cars of that mighty host, the

Earth and the welkin, and the firmament itself, became as it were

entirely filled. The Pandavas, with rejoicing hearts, accompanied by

their officers and friends entered the capital, placing that treasure in

their van. Repairing, agreeably to custom, to king Dhritarashtra first,

they worshipped his feet, announcing their respective names. Those

foremost ones of Bharata's race, O chief of kings, then paid their

respectful salutations to Gandhari, the daughter of Suvala and to Kunti,

They next worshipped (their uncle) Vidura and met Yuyutsu, the son of

Dhritarashtra by his Vaisya wife. Those heroes were then worshipped by

others and they blazed forth in beauty, O king. After this, O Bharata,

those heroes heard the tidings of that highly wonderful and marvellous

and glad-some birth of thy father. Hearing of that feat of Vasudeva of

great intelligence, they all worshipped Krishna, the delighter of Devaki,

who was every way worthy of worship. Then, after a few days, Vyasa, the

son of Satyavati, endued with great energy, came to the city named after

the elephant. The perpetuators of Kuru's race worshipped the great Rishi

according to the usual custom. Indeed, those heroes, with those foremost

princes of the Vrishni and the Andhaka races, paid the sage their

adorations. After having conversed on various subjects, Dharma's son

Yudhishthira addressed Vyasa and said, 'This treasure, O holy one, which

has been brought through thy grace I wish to devote to that great

sacrifice known by the name of the horse-sacrifice. O best of ascetics, I

desire to have thy permission. We are all, O Rishi, at thy disposal, and

at that of the high-souled Krishna.'

"Vyasa said, 'I give thee permission, O king. Do what should be done

after this. Do thou worship the deities duly by performing the

horse-sacrifice with profuse gifts. The horse-sacrifice, O king, is a

cleanser of all sins. Without doubt, having worshipped the deities by

that sacrifice thou wilt surely be cleansed of all sins.'

"Vaisampayana continued, 'Thus addressed, the Kuru king Yudhisthira of

righteous soul then set his heart, O monarch, on making the necessary

preparations for the horse-sacrifice. Having represented all this unto

the Island-born Krishna, the king endued with great eloquence approached

Vasudeva and said,--'O foremost of all beings, the goddess Devaki has,

through thee, come to be regarded as the most fortunate of mothers! O

thou of unfading glory, do thou accomplish that which I shall now tell

thee, O mighty-armed one. O delighter of the Kurus, the diverse

enjoyments we enjoy have all been acquired through thy puissance. The

whole Earth has been subjugated by thee with the aid of thy prowess and

intelligence. Do thou, therefore, cause thyself to undergo the rites of

initiation. Thou art our highest preceptor and master. If thou performest

the sacrifice, O thou of the Dasarha race, I shall be cleansed from every

sin. Thou art Sacrifice. Thou art the Indestructible. Thou art this All.

Thou art Righteousness. Thou art Prajapati. Thou art the goal of all

creatures. Even this is my certain conclusion.'

"Vasudeva said, 'O mighty-armed one, it becomes thee to say so, O

chastiser of foes. Thou art the goal of all creatures. Even this is my

certain conclusion. Amongst the heroes of the Kuru race, in consequence

of thy righteousness, thou shinest today in great glory. They have all

been cast into the shade, O king, by thee. Thou art our king, and thou

art our senior. With my approval freely granted, do thou adore the

deities in the sacrifice suggested. Do thou, O Bharata, appoint us to

whatever tasks thou likest. Truly, do I pledge myself that I shall

accomplish all, O sinless one, that thou mayst bid me accomplish.

Bhimasena and Arjuna and the two sons of Madravati will be sacrificing

when thou, O king, sacrificest.'"[188]

SECTION LXXII

"Vaisampayana said, 'Thus addressed by Krishna, Yudhishthira, the son of

Dharma, endued with great intelligence, saluted Vyasa and said these

words: 'Do thou cause me to be initiated when the proper hour, as thou

truly knowest, comes for that rite. This my sacrifice is entirely

dependent on thee.'

"Vyasa said, 'Myself, O son of Kunti, and Paila and Yajnavalkya, shall

without doubt, achieve every rite at the proper time. The rite of

initiating thee will be performed on the day of full moon belonging to

the month of Chaitra. Let all the necessaries of the sacrifice, O

foremost of men, be got ready. Let Sutas well-versed in the science of

horses, and let Brahmanas also possessed of the same lore, select, after

examination, a worthy horse in order that thy sacrifice maybe completed.

Loosening the animal according to the injunctions of the scriptures, let

him wander over the whole Earth with her belt of seas, displaying thy

blazing glory, O king!'

"Vaisampayana continued, 'Thus addressed (by the Rishi), Yudhishthira,

the son of Pandu, that lord of Earth, answered,--'So be it!'--and then, O

monarch, he accomplished all that that utterer of Brahma had directed.

All the articles necessary for the sacrifice, O king, were duly procured.

The royal son of Dharma, possessed of immeasurable soul, having procured

all the necessaries, informed the Island-born Krishna of it. Then Vyasa

of great energy said unto the royal son of Dharma,--'As regards

ourselves, we are all prepared to initiate thee in view of the sacrifice.

Let the Sphya and the Kurcha and all the other articles that, O thou of

Kuru's race, may be needed for thy sacrifice, be made of gold.[189] Let

the horse also be loosened today, for roaming on the Earth, agreeably to

the ordinances of the scriptures. Let the animal, duly protected, wander

over the Earth.'

"Yudhishthira said, 'Let arrangements be made by thee, O regenerate one,

about loosening this horse for enabling it to wander over the Earth at

its will. It behoveth thee, O ascetic, to say who will protect this steed

while roaming over the Earth freely according to its will.'

"Vaisampayana continued, 'Thus addressed (by king Yudhishthira), O

monarch, the Island-born Krishna said,--'He who is born after Bhimasena,

who is the foremost of all bowmen, who is called Jishnu, who is endued

with great patience and capable of overcoming all resistance,--he will

protect the horse. That destroyer of the Nivatakavachas is competent to

conquer the whole Earth. In him are all celestial weapons. His body is

like that of a celestial in its powers of endurance. His bow and quivers

are celestial. Even he will follow this horse.--He is well versed in both

Religion and wealth. He is a master of all the sciences. O foremost of

kings, he will agreeably to the scriptures, cause the steed to roam and

graze at its will. This mighty-armed prince, of dark complexion, is

endued with eyes resembling the petals of the lotus. That hero, the

father of Abhimanyu, will protect the steed. Bhimasena also is endued

with great energy. The son of Kunti is possessed of immeasurable might.

He is competent to protect the kingdom, aided by Nakula, O monarch.

Possessed of great intelligence and fame, Sahadeva will, O thou of Kuru's

race, duly attend to all the relatives that have been invited to thy

capital.' Thus addressed by the Rishi, that perpetuator of Kuru's race,

viz., Yudhishthira, accomplished every injunction duly and appointed

Phalguna to attend to the horse.'

"Yudhishthira said, 'Come, O Arjuna, let the horse, O hero, be protected

by thee. Thou alone art competent to protect it, and none else. Those

kings, O mighty-armed hero, who will come forward to encounter thee, try,

O sinless one, to avoid battles with them to the best of thy power. Thou

shouldst also invite them all to this sacrifice of mine. Indeed, O

mighty-armed one go forth but try to establish friendly relations with

them.'

"Vaisampayana continued, 'The righteous-souled king Yudhishthira, having

said so unto his brother Savyasachin, commanded Bhima and Nakula to

protect the city. With the permission of king Dhritarashtra, Yudhishthira

then set Sahadeva, that foremost of warriors, to wait upon all the

invited guests.'"

SECTION LXXIII

"Vaisampayana said, 'When the hour for initiation came, all those great

Ritwijas duly initiated the king in view of the horse-sacrifice. Having

finished the rites of binding the sacrificial animals, the son of Pandu,

viz., king Yudhishthira the just endued with great energy, the initiation

being over, shone with great splendour along with those Ritwijas. The

horse that was brought for the horse-sacrifice was let loose, agreeably

to the injunctions of the scriptures, that utterer of Brahma, viz., Vyasa

himself of immeasurable energy. The king Yudhishthira the just, O

monarch, after his initiation, adorned with a garland of gold around his

neck, shone in beauty like a blazing fire. Having a black deer skin for

his upper garment, bearing a staff in hand, and wearing a cloth of red

silk, the son of Dharma, possessed of great splendour, shone like a

second Prajapati seated on the sacrificial altar. All his Ritwijas also,

O king, were clad in similar robes. Arjuna also shone like a blazing

fire. Dhananjaya, unto whose car were yoked white steeds, then duly

prepared, O king, to follow that horse of the complexion of a black deer,

at the command of Yudhishthira. Repeatedly drawing his bow, named

Gandiva, O king, and casing his hand in a fence made of iguana skin,

Arjuna, O monarch, prepared to follow that horse, O ruler of men, with a

cheerful heart. All Hastinapore, O king, with very children, came out at

that spot from desire of beholding Dhananjaya, that foremost of the Kurus

on the eve of his journey. So thick was the crowd of spectators that came

to behold the horse and the prince who was to follow it, that in

consequence of the pressure of bodies, it seemed a fire was created. Loud

was the noise that arose from that crowd of men who assembled together

for beholding Dhananjaya the son of Kunti, and it seemed to fill all the

points of the compass and the entire welkin. And they said,--'There goes

the son of Kunti, and there that horse of blazing beauty. Indeed, the

mighty-armed hero follows the horse, having armed himself with his

excellent bow.'--Even these were the words which Jishnu of noble

intelligence heard. The citizens also blessed him, saying,--'Let

blessings he thine! Go thou safely and come back, O Bharata.' Others, O

chief of men uttered these words--'So great is the press that we do not

see Arjuna. His bow, however, is visible to us. Even that is celebrated

bow Gandiva of terrible twang. Blessed be thou. Let all dangers fly from

thy path. Let fear nowhere inspire thee. When he returns we shall behold

him, for it is certain that he will come back.' The high-souled Arjuna

repeatedly heard these and similar other sweet words of men and women, O

chief of the Bharatas. A disciple of Yajnavalkya, who was well-versed in

all sacrificial rites and who was a complete master of the Vedas,

proceeded with Partha for performing auspicious rites in favour of the

hero. Many Brahmanas also, O king, all well-conversant with the Vedas,

and many Kshatriyas too, followed the high-souled hero, at the command, O

monarch, of Yudhishthira the just. The horse then roamed, O foremost of

men, wherever he liked over the Earth already conquered by Pandavas with

the energy of their weapons. In course of the horse's wanderings, O king,

many great and wonderful battles were fought between Arjuna and many

kings. These I shall describe to thee. The horse, O king, roamed over the

whole Earth. Know, O monarch, that from the north it turned towards the

East. Grinding the kingdoms of many monarchs that excellent horse

wandered. And it was followed slowly by the great car-warrior Arjuna of

white steeds. Countless, O monarch, was the fete of Kshatriyas,--of kings

in myriads--who fought with Arjuna on that occasion, for having lost

their kinsmen on the geld of Kurukshetra. Innumerable Kiratas also, O

king, and Yavanas, all excellent bowmen, and diverse tribes of Mlechechas

too, who had been discomfited before (by the Pandavas on the field of

Kurukshetra), and many Aryan kings, possessed of soldiers and animals

endued with great alacrity, and all irresistible in fight encountered the

son of Pandu in battle. Thus occurred innumerable battles in diverse

countries, O monarch, between Arjuna and the rulers of diverse realms who

came to encounter him. I shall, O sinless king, narrate to thee those

battles only which raged with great fury and which were the principal

ones among all he fought.'"

SECTION LXXIV

"Vaisampayana said. 'A battle took place between the diadem-decked

(Arjuna) and the sons and grandsons of the Trigartas whose hostility the

Pandavas has incurred before and all of whom were well-known as mighty

car-warriors. Having learnt that that foremost of steeds, which was

intended for the sacrifice, had come to their realm, these heroes, casing

themselves in mail, surrounded Arjuna. Mounted on their cars, drawn by

excellent and well-decked horses, and with quivers on their backs, they

surrounded that horse, O king, and endeavoured to capture it. The

diadem-decked Arjuna, reflecting on that endeavour of theirs, forbade

those heroes, with conciliatory speeches, O chastiser of foes.

Disregarding Arjuna's message, they assailed him with their shafts. The

diadem-decked Arjuna resisted those warriors who were under the sway of

darkness and passion. Jishnu, addressed them smilingly and said, 'Desist,

ye unrighteous ones. Life is a benefit (that should not be thrown away).'

At the time of his setting out, he had been earnestly ordered by king

Yudhishthira the just, not to slay those Kshatriyas whose kinsmen had

been slain before on the field of Kurukshetra. Recollecting these

commands of king Yudhishthira the just who was endued with great

intelligence, Arjuna asked the Trigartas to forbear. But they disregarded

Arjuna's injunction. Then Arjuna vanquished Suryavarman, the king of the

Trigartas, in battle, by shooting countless shafts at him and laughed in

scorn. The Trigarta warriors, however, filling the ten points with the

clatter of their cars and car-wheels, rushed towards Dhananjaya. Then

Suryavarman, displaying his great lightness of hand, pierced Dhananjaya

with hundreds of straight arrows, O monarch. The other great bowmen who

followed the king and who were all desirous of compassing the destruction

of Dhananjaya, shot showers of arrows on him. With countless shafts shot

from his own bow-siring, the son of Pandu, O king, cut off those clouds

of arrows; upon which they fell down. Endued with great energy,

Ketuvarman, the younger brother of Suryavarman, and possessed of youthful

vigour, fought, for the sake of his brother, against Pandu's son

possessed of great fame. Beholding Ketuvarman approaching towards him for

battle, Vibhatsu, that slayer of hostile heroes, slew him with many

sharp-pointed arrows. Upon Ketuvarman's fall, the mighty car-warrior

Dhritavarman, rushing on his car towards Arjuna, showered a perfect

downpour of arrows on him. Beholding that lightness of hand displayed by

the youth Dhritavarman, Gudakesa of mighty energy and great prowess

became highly gratified with him. The son of Indra could not see when the

young warrior took out his arrows and when he placed them on his

bow-string aiming at him. He only saw showers of arrows in the air. For a

brief space of time, Arjuna gladdened his enemy and mentally admired his

heroism and skill. The Kuru hero, smiling the while, fought with that

youth who resembled an angry snake. The mighty armed Dhananjaya, glad as

he was in beholding the valour of Dhritavarman, did not take his life.

While, however, Partha of immeasurable energy fought mildly with him

without wishing to take his life, Dhritavarman shot a blazing arrow at

him. Deeply pierced in the hand by that arrow, Vijaya became stupefied

and his bow Gandiva fell down on the Earth from his relaxed grasp. The

form of that bow, O king, when it fell from the grasp of Arjuna,

resembled, O Bharata, that of the bow of Indra (that is seen in the

welkin after a shower). When that great and celestial bow fell down, O

monarch, Dhritavarman laughed loudly in battle. At this, Jishnu, excited

with rage, wiped the blood from his hand and once more taking up his bow,

showered a perfect downpour of arrows. Then a loud and confused noise

arose, filling the welkin and touching the very heavens as it were, from

diverse creatures who applauded that feat of Dhananjaya. Beholding Jishnu

inflamed with rage and looking like Yama himself as he appears at the end

of the Yuga, the Trigarta warriors hastily surrounded him, rushing from

their posts and desirous of rescuing Dhritavarman. Seeing himself

surrounded by his foes, Arjuna became more angry than before. He then

quickly despatched eight and ten of their foremost warriors with many

shafts of hard iron that resembled the arrows of the great Indra himself.

The Trigarta warriors then began to fly. Seeing them retreat, Dhananjaya,

with great speed, shot many shafts at them that resembled wrathful snakes

of virulent poison, and laughed aloud. The mighty car-warriors of the

Trigartas, with dispirited hearts, fled in all directions, exceedingly

afflicted by Dhananjaya with his arrows. They then addressed that tiger

among men, that slayer of the Samsaptaka host (on the field of

Kurukshetra), saying, 'We are your slaves. We yield to thee.[190] Do thou

command us, O Partha. Lo, we wait here as the most docile of thy

servants. O delighter of the Kurus, we shall execute all thy commands.'

Hearing these words expressive of their submission, Dhananjaya, said unto

them, 'Do ye, O kings, save your lives, and accept my dominion.'"

SECTION LXXV

"Vaisampayana said, 'That foremost of steeds then proceeded to the realm

of Pragjyotisha and began to wander there. At this, Bhagadatta's son, who

was exceedingly valorous in battle, came out (for encountering Arjuna).

King Vajradatta, O chief of the Bharatas, finding the (sacrificial) steed

arrived within his realm, fought (for detaining it). The royal son of

Bhagadatta, issuing out of his city, afflicted the steed that was coming

(and seizing it), marched back towards his own place. Marking this, the

mighty-armed chief of the Kuru race, speedily stretched his Gandiva, and

suddenly rushed towards his foe. Stupefied by the shafts sped from

Gandiva, the heroic son of Bhagadatta, letting off loose the steed, fled

from Partha.[191] Once more entering his capital, that foremost of kings,

irresistible in battle, cased himself in mail, and mounting on his prince

of elephants, came out. That mighty car-warrior had a white umbrella held

over his head, and was fanned with a milk-white yak-tail. Impelled by

childishness and folly, he challenged Partha, the mighty car-warrior of

the Pandavas, famed for terrible deeds in battle, to an encounter with

him. The enraged prince then urged towards Arjuna that elephant of his,

which resembled a veritable mountain, and from whose temples and mouth

issued streams of juice indicative of excitement. Indeed, that elephant

showered its secretions like a mighty mass of clouds pouring rain.

Capable of resisting hostile feats of its own species, it had been

equipped agreeably to the ordinances of the treatises (on war-elephants).

Irresistible in battle, it had become so infuriate as to be beyond

control. Urged on by the prince with the iron-hook, that mighty elephant

then seemed (as it advanced) as if it would cut through the welkin (like

a flying hill). Beholding it advance towards him, O king, Dhananjaya,

filled with rage and standing on the earth, O Bharata, encountered the

prince on its back. Filled with wrath, Vajradatta quickly sped at Arjuna

a number of broad-headed shafts endued with the energy of fire and

resembling (as they coursed through the air) a cloud of speedily-moving

locusts. Arjuna, however, with shafts sped from Gandiva, cut off those

arrows, some into two and some into three pieces. He cut them off in the

welkin itself with those shafts of his coursing through the welkin. The

son of Bhagadatta, beholding his broad-headed shafts thus cut off,

quickly sped at Arjuna a number of other arrows in a continuous line.

Filled with rage at this, Arjuna, more quickly than before, shot at

Bhagadatta's son a number of straightly coursing arrows equipt with

golden wings. Vajradatta of mighty energy, struck with great force and

pierced with these arrows in that fierce encounter, fell down on the

Earth. Consciousness, however, did not desert him. Mounting on his prince

of elephants again in the midst of that battle the son of Bhagadatta,

desirous of victory, very coolly sped a number of shafts at Arjuna.

Filled with wrath, Jishnu then sped at the prince a number of arrows that

looked like blazing flames of fire and that seemed to be so many snakes

of virulent poison. Pierced therewith, the mighty elephant, emitting a

large quantity of blood, looked like a mountain of many springs

discharging rills of water coloured with red chalk.'"

SECTION LXXVI

"Vaisampayana said, 'Thus waged that battle, O chief of the Bharatas, for

three days between Arjuna and that prince like the encounter between him

of a hundred sacrifices and Vritra. On the fourth day, Vajradatta of

great might laughed loudly and, addressing Arjuna, said these words:

'Wait, wait, O Arjuna. Thou shalt not escape me with life. Slaying thee I

shall duly discharge the water-rite of my sire. My aged sire, Bhagadatta,

who was the friend of thy sire, was slain by thee in consequence of his

weight of years. Do thou, however, fight me that am but a boy!'[192]

Having said these words, O thou of Kuru's race, king Vajradatta, filled

with rage, urged his elephant towards the son of Pandu. Urged on by

Vajradatta of great intelligence, that prince of elephants, as if

desirous of cutting through the welkin, rushed towards Dhananjaya. That

prince of elephants drenched Arjuna with a shower of juice emitted from

the end of his trunk, like a mass of blue clouds drenching a hill with

its downpour. Indeed, urged on by the king, elephant, repeatedly roaring

like a cloud, rushed towards Phalguna, with that deep noise emitted from

its mouth. Verily, urged on by Vajradatta, that prince of elephants

quickly moved towards the mighty car-warrior of the Kurus, with the tread

of one that seemed to dance in excitement. Beholding that beast of

Vajradatta advance towards him, that slayer of foes, viz., the mighty

Dhananjaya, relying on Gandiva, stood his ground without shaking with

fear. Recollecting what an obstacle Vajradatta was proving to the

accomplishment of his task, and remembering the old enmity of the house

(of Pragjyotisha towards the Pandavas), the son of Pandu became

exceedingly inflamed with wrath against the king. Filled with rage,

Dhananjaya impeded the course of that beast with a shower of arrows like

the shore resisting the surging sea. That prince of elephants possessed

of beauty (of form), thus impeded by Arjuna, stopped in its course, with

body pierced with many an arrow, like a porcupine with its quills erect.

Seeing his elephant impeded in its course, the royal son of Bhagadatta,

deprived of sense by rage, shot many whetted arrows at Arjuna. The

mighty-armed Arjuna baffled all those arrows with many foe-slaying shafts

of his. The feat seemed to be exceedingly wonderful. Once more the king

of the Pragjyotishas, inflamed with ire, forcibly urged his elephant,

which resembled a mountain, at Arjuna. Beholding the beast once more

advancing towards him, Arjuna shot with great strength a shaft at it that

resembled a veritable flame of fire. Struck deeply in the very vitals, O

king, by the son of Pandu, the beast suddenly fell down on the Earth like

a mountain summit loosened by a thunder-bolt. Struck with Dhartanjaya's

shaft, the elephant, as it lay on the Earth, looked like a huge mountain

cliff lying on the ground, loosened by the bolt of Indra. When the

elephant of Vajradatta was prostrated on the ground, the son of Pandu,

addressing the king who had fallen down with his beast, said,--'Do not

fear. Indeed, Yudhishthira of mighty energy said unto me while

commissioning me for this task even these words,--'Thou shouldst not, O

Dhananjaya, slay those kings (who may encounter thee in battle). O tiger

among men, thou shouldst regard thy task as accomplished if only thou

disablest those hostile kings. Thou shouldst not also, O Dhananjaya, slay

the warriors of those kings who may come forth to fight thee, with all

their kinsmen and friends. They should be requested to come to the

horse-sacrifice of Yudhishthira.'--Having heard these commands of my

brother, I shall not slay thee, O king. Rise up; let no fear be thine;

return to thy city safe and sound, O lord of Earth. When the day of full

moon in the month of Chaitra comes, thou shalt, O great king, repair to

that sacrifice of king Yudhishthira the just, for it takes place on that

day. Thus addressed by Arjuna, the royal son of Bhagadatta, defeated by

the son of Pandu, said,--'So be it.'"

SECTION LXXVII

"Vaisampayana said, 'There occurred a great battle between the

diadem-decked Arjuna and the hundreds of Saindhavas who still lived after

the slaughter of their clan (on the field of Kurukshetra). Hearing that

he of white steeds had entered their territories, those Kshatriyas came

out against him, unable to bear that foremost one of Pandu's race. Those

warriors who were as terrible as virulent poison, finding the horse

within their dominion, seized it without being inspired with any fear of

Partha who was the younger brother of Bhimasena. Advancing against

Vibhatsu who waited on foot, armed with his bow, upon the sacrificial

steed, they assailed him from a near point. Defeated in battle before,

those Kshatriyas of mighty energy, impelled by the desire of victory,

surrounded that foremost of men. Proclaiming their names and families and

their diverse feats, they showered their arrows on Partha. Pouring

showers of arrows of such fierce energy as were capable of impeding the

course of hostile elephants, those heroes surrounded the son of Kunti,

desirous of vanquishing him in battle. Themselves seated on cars, they

fought Arjuna of fierce feats who was, on foot. From every side they

began to strike that hero, that slayer of the Nivatakavachas, that

destroyer of the Samasaptakas, that killer of the king of the Sindhus.

Surrounding him on every side as within a cage by means of a thousand

cars and ten thousand horses, those brave warriors expressed their

exaltation. Recollecting the slaughter by Dhananjaya of Jayadratha in

battle, O thou of Kuru's race, they poured heavy showers of arrows on

that hero like a mass of clouds showering a heavy downpour. Over-whelmed

with that arrowy shower, Arjuna looked like the sun covered by a cloud.

That foremost son of Pandu, in the midst of that cloud of arrows,

resembled a bird in the midst of an iron cage, O Bharata. Seeing the son

of Kunti thus afflicted with shafts, cries of Oh and Alas were uttered by

the three worlds and the Sun himself became shorn of his splendour. Then,

O king, a terrible wind began to blow, and Rahu swallowed up both the Sun

and the Moon at the same time. Many meteors struck the solar disc and

then shot in different directions. The prince of mountains, viz.,

Kailasa, began to tremble. The seven (celestial) Rishis, as also the

other Rishis of Heaven, penetrated with fear, and afflicted with grief

and sorrow, breathed hot sighs. Piercing through the welkin, those

meteors fell on the lunar disc as well. All the points of the compass

became filled with smoke and assumed a strange aspect. Reddish clouds,

with flashes of lightning playing in their midst and the bow of Indra

measuring them from side to side, suddenly covered the welkin and poured

flesh and bloods on the Earth. Even such was the aspect which all nature

assumed when that hero was overwhelmed with showers of shafts. Indeed,

when Phalguna, that foremost one among the Bharatas, was thus afflicted,

those marvels were seen. Overwhelmed by that dense cloud of arrows,

Arjuna became stupefied. His bow, Gandiva, fell down from his relaxed

grip and his leathern fence also slipped down. When Dhananjaya became

stupefied, the Saindhava warriors once more shot at that senseless

warrior, without loss of time, innumerable other shafts. Understanding

that the son of Pritha was deprived of consciousness, the deities, with

hearts penetrated by fear, began to seek his welfare by uttering diverse

benedictions. Then the celestial Rishis, the seven Rishis, and the

regenerate Rishis, became engaged in silent recitations from desire of

giving victory to Pritha's son of great intelligence. When at last the

energy of Partha blazed forth through those acts of the denizens of

Heaven, that hero, who was conversant with celestial weapons of high

efficacy, stood immovable like a hill. The delighter of the Kurus then

drew his celestial bow. And as he repeatedly stretched the bowstring, the

twang that followed resembled the loud sound of some mighty machine. Like

Purandara pouring rain, the puissant Arjuna then, with that bow of his,

poured incessant showers of shafts on his foes. Pierced by those shafts

the Saindhava warriors with their chiefs became invisible like trees when

covered with locusts. They were frightened at the very sound of Gandiva,

and afflicted by fear they fled away. In grief of heart they shed tears

and uttered loud lamentations. The mighty warrior moved amidst that host

of foes with the celerity of a fiery wheel, all the time piercing those

warriors with his arrows. Like the great Indra, the wielder of the

thunder-bolt, that slayer of foes, viz., Arjuna, shot from his bow in

every direction that shower of arrows which resembled a sight produced by

magic (instead of any human agency). The Kaurava hero, piercing the

hostile host with showers of arrows, looked resplendent like the autumnal

Sun when he disperses the clouds with his powerful rays.'"

SECTION LXXVIII

"Vaisampayana said, 'The irresistible wielder of Gandiva, addresst for

battle, stood immovable on the field like Himavat himself. The Saindhava

warriors, once more rallying, showered in great wrath repeated down-pours

of shifts on him. The mighty-armed hero, laughing at his foes, who had

once more rallied but who were on the point of death, addressed them in

these soft words,--'Do ye fight to the best of your power and do ye

endeavour to vanquish me. Do ye however, accomplish all necessary acts,

for a great danger awaits you all. See, I fight all of you, baffling your

clouds of arrows. Bent as you are on battle, tarry a little. I shall soon

quell your pride.' The wielder of Gandiva, having said these words in

wrath, recollected, however, the words, O Bharata, of his eldest brother.

Those words were,--'Thou shouldst not, O child, slay those Kshatriyas who

will come against thee for battle. They should, however, be vanquished by

thee. That foremost of men, Phalguna, had been thus addressed by king

Yudhishthira the just, of great soul. He, therefore, began to reflect in

this strain. 'Even thus was I commissioned by my brother. Warriors

advancing against me should not be slain. I must act in such a way as not

to falsify the words of king Yudhishthira the just.' Having arrived at

this conclusion, Phalguna, that foremost of men, then said unto those

Saindhavas who were all fierce in battle, these words:--'I say what is

for your benefit. Though staying before me. I do not wish to slay you. He

amongst you who will say unto me that he has been vanquished by me and

that he is mine, will be spared by me. Having heard these words of mine,

act towards me in that way which may best conduce to your benefit. By

acting in a different way you will place yourselves in a situation of

great fear and danger.' Having said these words unto those heroic

warriors the chief of the Kurus began to fight them. Arjuna was inflamed

with wrath. His foes, desirous of victory, were equally enraged. The

Saindhavas then, O king, shot hundreds and thousands of straight arrows

at the wielder of Gandiva. Dhananjaya, with his own whetted shafts, cut

off those arrows of sharp and terrible points, resembling snakes of

virulent poison, before they could come up to him. Having cut off those

sharp arrows equipt with Kanka feathers, Arjuna pierced each of the

warriors opposed to him with a whetted shaft. The Saindhava Kshatriyas,

recollecting that it was Dhananjaya who had slain their king Jayadratha,

then hurled at him darts and javelins with great force. The diadem-decked

Dhananjaya of great might baffled their intent by cutting off all those

weapons before any of them could reach him. At length the son of Pandu

became highly angry. With many straight and broad-headed arrows, he

felled the heads of many of those warriors who were rushing at him from

desire of victory. Many fled, many rushed at Arjuna; many moved not, all

of them, however, uttered such aloud noise (of wrath and grief) that it

resembled the roar of the ocean. As they were slain by Partha of

immeasurable might, they fought him, each according to his strength and

prowess. Their animals being all exhausted, Partha succeeded in depriving

a large number of those warriors of their senses by means of his sharpest

shafts in that battle. Then Dussala, their queen, the daughter of

Dhritarashtra, knowing that they were rendered cheerless by Arjuna, took

her grandson in her arms and repaired to Arjuna. The child was the son of

Suratha (the son of Jayadratha). The brave prince proceeded to his

maternal uncle on his car for the safety of all the Saindhava warriors.

The queen, arrived at the presence of Dhananjaya, began to weep in

sorrow. The puissant Dhananjaya, seeing her, cast off his bow. Abandoning

his bow, Partha duly received his sister and enquired of her as to what

he could do for her. The queen replied unto him, saying,--'O chief of the

Bharatas, this child is the son of thy sister's son. He salutes thee, O

Partha. Look at him, O foremost of men.' Thus addressed by her, Partha

enquired after his son (Suratha), saying--'Where is he?' Dussala then

answered him, saying,--'Burning with grief on account of the slaughter of

his sire, the heroic father of this child died in great affliction of

heart. Listen to me how he met with his death. 'O Dhananjaya, he had

heard before that his sire Jayadratha had been slain by thee, O sinless

one. Exceedingly afflicted with grief at this, and hearing of thy arrival

here as the follower and protector of the sacrificial horse, he at once

fell down and gave up his life-breaths. Verily, deeply afflicted with

grief as he was, as go on as he heard of thy arrival he gave up his life.

Seeing him prostrate on the Earth, O lord, I took his infant son with me

and have come to thee, desirous of thy protection.' Having said these

words, the daughter of Dhritarashtra began to lament in deep affliction.

Arjuna stood before her in great cheerlessness of heart. His face was

turned towards the Earth. The cheerless sister then said unto her

brother, who was equally cheerless, these words: 'Behold thy sister.

Behold the child of thy sister's son. O perpetuator of Kuru's race, O

thou that art fully conversant with every duty, it behoveth thee to show

mercy to this child, forgetting the Kuru prince (Duryodhana) and the

wicked Jayadratha. Even as that slayer of hostile heroes, Parikshit, has

been born of Abhimanyu, so has this mighty-armed child, my grandson,

sprung from Suratha. Taking him with me, O chief of men, I have come to

thee, desirous of the safety of all the warriors. Do thou listen to these

words of mine. This child of that wicked foe of thine hath now come to

thee, O mighty-armed hero. It behoveth thee, therefore to show mercy to

this infant. O chastiser of foes, this infant seeks to gratify thee by

bending his head. He solicits thee for peace. O mighty-armed hero, be

inclined to make peace. O thou that art conversant with every duty, be

thou gratified with the child whose friends and kinsmen have all been

slain and who himself knows nothing of what has happened. Do not yield to

wrath. Forgetting his disreputable and cruel grandfather, who offended

against thee so highly, it behoveth thee to show thy grace towards this

child.' Recollecting queen Gandhari and king Dhritarashtra, Dhananjaya,

afflicted with grief, addressed Dussala who had said so unto him, and

answered her, censuring Kshatriya practices the while. 'Fie on

Duryodhana, that mean wight, covetous of kingdom and full of vanity!

Alas, it was for him that all my kinsmen have been despatched by me to

the abode of Yama.' Having said so, Dhananjaya comforted his sister and

became inclined to make peace. Cheerfully he embraced her and then

dismissed her, telling her to return to her palace. Dussala bade all her

warriors desist from that great battle, and worshipping Partha, she of

beautiful face retraced her steps towards her abode. Having vanquished

those heroes, viz., the Saindhavas, thus, Dhananjaya began to follow that

steed which roved at its will. The heroic Arjuna duly followed that

sacrificial horse even as the divine wielder of Pinaka had in days of

yore followed the deer through the firmament.[193] The steed, at its

will, wandered through various realms one after another, enhancing the

feats of Arjuna. In course of time, O chief of men, the horse wandering

at its pleasure, at last arrived within the dominions of the ruler of

Manipura, followed by the son of Pandu.'"

SECTION LXXIX

"Vaisampayana said, 'The ruler of Manipura, Vabhruvahana, hearing that

his sire Arjuna had arrived within his dominions, went out with humility,

with a number of Brahmanas and some treasure in his van.[194]

Remembering, however, the duties of Kshatriyas, Dhananjaya of great

intelligence, seeing the ruler of Manipura arrive in that guise, did not

approve of it. The righteous-souled Phalguna angrily said, 'This conduct

of thine is not becoming. Thou hast certainly fallen away from Kshatriya

duties. I have come here as the protector of Yudhishthira's sacrificial

horse. Why, O son, wilt thou not fight me, seeing that I have come within

thy dominions? Fie on thee, O thou of foolish understanding, fie on thee

that hast fallen away from Kshatriya duties! Fie on thee that would

receive me peacefully, even though I have come here for battling with

thee. In thus receiving me peacefully thou actest like a woman. O thou of

wretched understanding, if I had come to thee, leaving aside my arms,

then would this behaviour of thine have been fit, O worst of men.'

Learning that these words were addressed by her husband, the daughter of

the Snake-king, viz., Ulupi unable to tolerate it, pierced through the

Earth and came up to that spot.[195] She beheld her son standing there

perfectly cheerless and with face hanging down. Indeed, the prince was

repeatedly rebuked by his sire who was desirous of battle with him, O

monarch. The daughter of the snake, with every limb possessed of beauty,

viz., Ulupi, said these words consistent with righteousness and duty unto

the prince who was conversant with righteousness and duty,--'Know that I

am thy mother Ulupi that am the daughter of a snake. Do thou accomplish

my behest, O son, for thou wouldst then attain to great merit. Fight thy

father, this foremost one of Kuru's race, this hero that is irresistible

in battle. Without doubt, he will then be gratified with thee.' In this

way was king Vabhruvahana incited against his sire by his (step) mother.

At last, endued as he was with great energy, he made up his mind, O chief

of the Bharata's, to fight Dhananjaya. Putting on his armour of bright

gold and his effulgent head-gear, he ascended an excellent car which had

hundreds of quivers ready on it. That car was equipt with necessaries for

battle and had steeds yoked to it that were endued with the speed of the

mind. It had excellent wheels and a strong Upashkara, and was adorned

with golden ornaments of every kind. Raising his standard which was

decorated most beautifully and which bore the device of a lion in gold,

the handsome prince Vabhruvahana proceeded against his sire for battle.

Coining upon the sacrificial steed which was protected by Partha, the

heroic prince caused it to be seized by persons well-versed in

horse-lore. Beholding the steed seized, Dhananjaya became filled with

joy. Standing on the Earth, that hero began to resist the advance of his

son who was on his car. The king afflicted the hero with repeated showers

of shafts endued with whetted points and resembling snakes of virulent

poison. The battle that took, place between sire and son was

incomparable. It resembled the encounter between the deities and the

Asuras of old. Each was gratified with obtaining the other for an

antagonist. Then Vabhruvahana, laughing, pierced the diadem-decked

Arjuna, that foremost of men, in the shoulder with a straight shaft.

Equipt with feathers, that shaft penetrated Arjuna's body like a snake

penetrating on an anthill. Piercing the son of Kunti through, the shaft

went deep into the Earth. Feeling acute pain, the intelligent Dhananjaya

rested awhile, supporting himself on his excellent bow. He stood, having

recourse to his celestial energy and seemed to outward appearance like

one deprived of life. That foremost of men, then regaining consciousness,

praised his son highly. Possessed of great splendour, the son of Sakra

said, 'Excellent, Excellent, O mighty-armed one, O son of Chitrangada! O

son, beholding this feat, so worthy of thee, I am highly gratified with

thee. I shall now shoot these arrows at thee, O son. Stand for fight

(without running away).' Having said these words, that slayer of foes

shot a shower of arrows on the prince. King Vabhruvahana, however, with

his own broad-headed shafts, cut all those arrows which were shot from

Gandiva and which resembled the thunder-bolt of Indra in splendour, some

in twain and some into three parts. Then the standard, decked with gold

and resembling a golden palmyra, on the king's car was cut off by Partha

with some excellent shafts of his. The son of Pandu, laughing, next slew

the king's steeds endued with large size and great speed. Descending from

his car, the king inflamed with rage, fought his sire on foot. Gratified

with the prowess of his son, that foremost one of the sons of Pritha,

viz., the son of the wielder of the thunder-bolt, began to afflict him

greatly. The mighty Vabhruvahana, thinking that his father was no longer

able to face him, again afflicted him with many shafts resembling snakes

of virulent poison. From a spirit of boyishness he then vigorously

pierced his father in the breast with a whetted shaft equipt with

excellent wings. That shaft, O king, penetrated the body of Pandu's son

and reaching his very vital caused him great pain. The delighter of the

Kurus, Dhananjaya, deeply pierced therewith by his son, then fell down in

a swoon on the Earth, O king. When that hero, that bearer of the burthens

of the Kuru's fell down, the son of Chitrangada also became deprived of

his senses. The latter's swoon was due to his exertions in battle as also

to his grief at seeing his sire slain. He had been pierced deeply by

Arjuna with clouds of arrows. He, therefore, fell down at the van of

battle embracing the Earth. Rearing that her husband had been slain and

that her son had fallen down on the Earth, Chitrangada, in great

agitation of mind, repaired to the field of battle. Her heart burning

with sorrow, weeping piteously the while, and trembling all over, the

mother of the ruler of Manipura saw her slain husband."'

SECTION LXXX

"Vaisampayana said, 'That lady of eyes like lotus petals, having indulged

in copious lamentations, and burning with grief, at last lost her senses

and fell down on the Earth. Regaining consciousness and seeing Ulupi, the

daughter of the snake chief, queen Chitrangada endued with celestial

beauty, said unto her these words, 'Behold. O Ulupi, our ever-victorious

husband slain in battle, through thee, by my son of tender years. Art

thou conversant with the practices of the respectable? Art thou a wife

devoted to thy lord? It is through thy deed that thy husband is laid low,

slain in battle. If Dhananjaya hath offended against thee in every

respect, do thou forgive him I solicit thee, do thou revive that hero. O

righteous lady, thou art conversant with piety. Thou art, O blessed one,

known (for thy virtues) over the three worlds. How is it that having

caused thy husband to be slain by my son, thou dost not indulge in grief?

O daughter of the snake chief, I do not grieve for my slain son. I grieve

for only my husband who has received this hospitality from his son.'

Having said these words unto the queenly Ulupi, the daughter of the snake

chief, the illustrious Chitrangada proceeded to where her husband lay on

the Earth and addressing him, said, 'Rise, O dear lord, thou occupiest

the foremost place in the affections of the Kuru king (Yudhishthira).

Here is that steed of thine. It has been set free by me. Verily, O

puissant one, this sacrificial steed of king Yudhishthira the just,

should be followed by thee. Why then dost thou lie still on the Earth? My

life-breaths depend on thee, O delighter of the Kurus. How is it that he

who is the giver of other people's life-breaths casts off his own

life-breaths today? Behold, O Ulupi, this goodly sight of thy husband

lying prostrate on the ground. How is it that thou dost not grieve,

having caused him to be slain through my son when thou didst excite with

thy words? It is fit that this boy should succumb to the power of death

and lie thus on the ground beside his own sire. Oh, let Vijaya, let him

that is called Gudakesa, let this hero with reddish eyes, come back O

life. O blessed lady, polygamy is not fault with men. Women only incur

fault by taking more than one husband. Do not, therefore, harbour such

thoughts (of vengeance).[196] This relationship was ordained by the

Supreme ordainer himself. It is, besides, an eternal and unchangeable

one. Do thou attend to that relationship. Let thy union (with Dhananjaya)

be made true. If, having slain thy husband through my son, thou dost not

revive him today before my eyes, I shall then cast off my life-breaths.

Without doubt, O reverend lady, afflicted as I am with grief and deprived

as I am of both husband and son, I shall sit here today in Praya in thy

very sight!' Having said so unto the daughter of the snake chief, who was

a co-wife with her to Arjuna, the princess Chaitravahini sat in Praya, O

king, restraining speech.'[197]

"Vaisampayana continued, 'Ceasing to lament, the cheerless queen, taking

upon her lap the feet of her husband, sat there, sighing heavily and

wishing also the restoration of her son to life. King Vabhruvahana then,

regaining consciousness, saw his mother seated in that guise on the field

of battle. Addressing her he said, 'What can be more painful than the

sight of my mother, who has been brought up in luxury, lying on the bare

ground beside her heroic husband stretched thereon? Alas, this slayer of

all foes, this foremost of all wielders of weapons, hath been slain by me

in battle, It is evident that men do not die till their hour comes.[198]

Oh, the heart of this princess seems to be very hard since it does not

break even at the sight of her mighty-armed and broad-chested husband

lying dead on the ground. It is evident that one does not die till one's

hour comes, since neither myself, nor my mother is deprived of life (at

even such a sight). Alas, alas, the golden coat of mail of this foremost

hero of Kuru's race, slain by me, his son, knowingly, is lying on the

ground, cut off from his body. Alas, ye Brahmanas, behold my heroic sire

lying prostrate on the Earth, on a hero's bed, slain by his son. What

benefit is done to this hero, slain by me in battle, by those Brahmanas

who were commissioned to attend upon this foremost one of Kuru's race

engaged in following the steed? Let the Brahmanas direct what expiation

should now be undergone by me, a cruel and sinful wretch, that has slain

his own sire in battle. Having slain my own sire, I should, suffering

every kind of misery, wander over the Earth, cruel that I am, covering

myself with his skin. Give me the two halves of my sire's head to day,

(so that I may wander over the Earth with them for that period), for

there is no other expiation for me that have slain my own sire. Behold, O

daughter of the foremost of snakes, thy husband slain by me. Verily, by

slaying Arjuna in battle I have accomplished what is agreeable to thee. I

shall today follow in the track by which my sire has gone. O blessed one,

I am unable to comfort myself. Be happy today, O mother, seeing myself

and the wielder of Gandiva both embrace death today. I swear to thee by

truth itself (that I shall castoff my life-breaths).' Having said these

words, the king, deeply afflicted with grief, O monarch, touched water,

and exclaimed in sorrow, 'Let all creatures, mobile and immobile, listen

to me. Do thou also listen to me, O mother. I say the truth, O best of

all daughters of the snakes. If this best of men, Jaya, my sire, does not

rise up, I shall emaciate my own body, sitting on the field of battle.

Having slain my sire, there is no rescue for me (from that dire sin).

Afflicted as I am with the sin of slaying my sire, I shall without doubt

have to sink in Hell. By slaying a heroic Kshatriya one becomes cleansed

by making a gift of a hundred kine. By slaying my sire, however, so dire

has been my sin that my I rescue is impossible. This Dhananjaya, the son

of Pandu, was the one hero endued with mighty energy. Possessed of

righteous soul, he was the author of my being. How can I be rescued after

having slain him? Having uttered these lamentations, the high-souled son

of Dhananjaya, king Vabhruvahana, touched water and became silent, vowing

to starve himself to death.'

"Vaisampayana continued, 'When the king of Manipura, that chastiser of

foes, afflicted with grief, along with his mother, sat down to starve

himself to death, Ulupi then thought of the gem that has the virtue of

reviving a dead man. The gem, the great refuge of the snakes, thus

thought of, came there. The daughter of the prince of snakes taking it

up, uttered these words that highly gladdened the combatants standing on

the field. 'Rise up, O son. Do not grieve. Jishnu has not been vanquished

by thee. This hero is incapable of being vanquished by men as also by the

deities with Vasava himself at their head I have exhibited this illusion,

deceiving your senses, for the benefit of this foremost of men, viz., thy

illustrious sire. O thou of Kuru's race, desirous of ascertaining the

prowess of thyself, his son, this slayer of hostile heroes, O king, came

here for battling with thee. It was for that reason, O son, that thou

wert urged by me to do battle. O puissant king, O son, do not suspect

that thou hast committed any, even the least, fault, by accepting his

challenge. He is a Rishi, of a mighty soul, eternal and indestructible. O

dear son, Sakra himself is incapable of vanquishing him in battle. This

celestial gem has been brought by me, O king. It always revives the

snakes as often as they die. O puissant king, do thou place this gem on

the breast of thy sire. Thou shalt then see the son of Pandu revived.'

Thus addressed, the prince who had committed no sin, moved by affection

for his sire, then placed that gem on the breast of Pritha's son of

immeasurable energy. After the gem had been placed on his breast; the

heroic and puissant Jishnu became revived. Opening his red eyes he rose

up like one who had slept long. Beholding his sire, the high-souled hero

of great energy, restored to consciousness and quite at his ease,

Vabhruvahana worshipped him with reverence. When that tiger among men, O

puissant one, awoke from the slumber of death with every auspicious sign

of life, the chastiser of Paka rained down celestial flowers.

Kettle-drums struck by nobody, produced their music deep as the roar of

the cloud. A loud uproar was heard in the welkin consisting of the

words--Excellent, Excellent! The mighty-armed Dhananjaya, rising up and

well-comforted, embraced Vabhruvahana and smelled his head. He saw

sitting at a distance from his son, this latter's mother afflicted with

grief, in the company of Ulupi. Dhananjaya asked,--'Why is it that every

thing in the field of battle seems to bear the indications of grief,

wonder, and joy? If, O slayer of foes, the cause is known to thee, do

thou then tell me. Why has thy mother come to the field of battle? Why

also has Ulupi, the daughter of the prince of snakes, come here? I know

that thou hadst fought this battle with me at my own command. I desire to

know what the cause is that has brought out the ladies.' The intelligent

ruler of Manipura, thug questioned by Dhananjaya, gratified him by

bending his head in reverence, and then said,--'Let Ulupi be questioned.'

SECTION LXXXI

"Arjuna said, 'What business brought thee here, O daughter (-in-law) of

Kuru's race, and what also is the cause of the arrival on the field of

battle of her who is the mother of the ruler of Manipura? Dost thou

entertain friendly motives towards this king, O daughter of a snake? O

thou of restless glances, dost thou wish good to me too? I hope, O thou

of ample hips, that neither I, nor this Vabhruvahana here, have, O

beautiful lady, done any injury to thee unconsciously? Has Chitrangada of

faultless limbs, descended from the race of Chitravahana, done thee any

wrong?' Unto him, the daughter of the prince of snakes answered

smilingly, 'Thou hast not offended me, nor has Vabhruvahana done me any

wrong; nor this prince's mother who is always obedient to me as a

hand-maid. Listen, how all this has been brought about by me. Thou

shouldst not be angry with me. Indeed, I seek to gratify thee by bending

my head in reverence. O thou of Kuru's race, all this has been done by me

for thy good, O puissant one. O mighty-armed Dhananjaya, hear all that I

have done. In the great battle of the Bharata princes, thou hadst slain

the royal son of Santanu by unrighteous ways. What I have done has

expiated thy sin. Thou didst not overthrow Bhishma while battling with

thee. He was engaged with Sikhandin. Relying on him as thy help, thou

didst compass the overthrow of Santanu's son. If thou hadst died without

having expiated thy sin, thou wouldst then have fallen without doubt into

Hell in consequence of that sinful act of thine. Even this which thou

hast got from thy son is the expiation of that sin. Formerly, O ruler of

Earth, I heard this said by the Vasus while they were in the company of

Ganga, O thou of great intelligence. After the fall of Santanu's son,

those deities, viz., the Vasus, coming to the banks of Ganga, bathed in

her waters, and calling the goddess of that stream, they uttered these

terrible words having the sanction of Bhagirathi herself,

viz.,--Santanu's son Bhishma has been slain by Dhananjaya. Verily, O

goddess, Bhishma then was engaged with another, and had ceased to fight.

For this fault we shall today denounce a curse on Dhananjaya.--To this,

the goddess Ganga readily assented, saying,--Be it so!--Hearing these

words I became very much afflicted and penetrating into the nether

regions represented everything to my sire. Informed of what had happened,

my sire became plunged in grief. Repairing to the Vasus, he solicited

them for thy sake, repeatedly gratifying them by every means in his

power. They then said unto him, 'Dhananjaya has a highly blessed son who,

endued with youth, is the ruler of Manipura. He will, standing on the

field of battle, cast Dhananjaya down on the Earth. When this will

happen, O prince of snakes, Arjuna will be freed from our curse. Do thou

go back.--Thus addressed by the Vasus, he came back and informed me of

what had happened. Having learnt all this, O hero, I have freed thee from

the curse of the Vasus even in this way. The chief of the deities himself

is incapable of vanquishing thee in battle. The son is one's own self. It

is for this that thou hast been vanquished by him. I cannot be held, O

puissant one, to have committed any fault. How, indeed, wouldst thou hold

me censurable?'--Thus addressed (by Ulupi), Vijaya became cheerful of

heart and said unto her, 'All this that thou hast done, O goddess, is

highly agreeable to me.' After this, Jaya addressed his son, the ruler of

Manipura, and said unto him in the hearing of Chitrangada, the daughter

(-in-law) of Kuru's house, the Horse-sacrifice of Yudhishthira will take

place on the day of full moon in the coming month of Chaitra. Come there,

O king, with thy mother and thy counsellors and officers.' Thus addressed

by Partha, king Vabhruvahana of great intelligence, with tearful eyes,

said these words to his sire, 'O thou that art conversant with every

duty, I shall certainly repair, at thy command, to the great

Horse-sacrifice, and take upon myself the task of distributing food among

the regenerate ones. For, however, showing thy grace towards me, thou

enter thy own city with thy two wives. Let no scruple, be thine as

regards this, O thou that art fully acquainted with every duty. O lord,

having lived for one night in thy own mansion in happiness, thou mayst

then follow the steed, O foremost of victorious warriors. The

ape-bannered son of Kunti, thus addressed by his son, answered the child

of Chitrangada, saying 'Thou knowest, O mighty-armed one, what vow I am

observing. O thou of large eyes, till the termination of this my vow, I

cannot enter thy city. O foremost of men, this sacrificial horse wanders

at will. (I have to follow it always.) Blessings on thee! I must go away.

Place I have none wherein to rest for even a short while.' The son of the

chastiser of Paka then, duly worshipped by his son and obtaining the

permission of his two wives, left the spot and proceeded on his way.'"

SECTION LXXXII

"Vaisampayana said, 'The (sacrificial) steed, having wandered over the

whole Earth bounded by the ocean, then ceased and turned his face towards

the city called after the elephant. Following as he did that horse, the

diadem-decked Arjuna also turned his face towards the Kuru capital.

Wandering at his will, the steed then came to the city of Rajagriha.

Beholding him arrived within his dominion, O monarch, the heroic son of

Sahadeva, observant of Kshatriya duties, challenged him to battle. Coming

out of his city, Meghasandhi, mounted on his car and equipt with bow and

arrows and leathern fence, rushed towards Dhananjaya who was on foot.

Possessed of great energy, Meghasandhi approaching Dhananjaya, O king,

said these words from a spirit of childishness and without any skill.

'This steed of thine, O Bharata, seems to move about, protected by women

only. I shall take away the horse. Do thou strive to free him. Although

my sires did not teach thee in battle, I, however, shall do the duties of

hospitality to you. Do thou strike me, for I shall strike thee.' Thus

addressed, the son of Pandu, smiling the while, answered him, saying, 'To

resist him who obstructs me is the vow cast on me by my eldest brother.

Without doubt, O king, this is known to thee. Do thou strike me to the

best of thy power. I have no anger.' Thus addressed, the ruler of Magadha

first struck the son of Pandu, showering his arrows on him like the

thousand-eyed Indra showering heavy downpour of rain. Then, O chief of

Bharata's race, the heroic wielder of Gandiva, with shafts sped from his

excellent bow, baffled all the arrows shot carefully at him by his

antagonist. Having thus baffled that cloud of arrows, the ape-bannered

hero sped a number of blazing arrows at his foe that resembled snakes

with fiery mouths. These arrows he shot at his flag and flag-staff and

car and poles and yoke and the horses, sparing the body of his foe and

his car-driver. Though Partha who was capable of shooting the bow with

the left hand (as well as with the right) spared the body of the prince

of Magadha, yet the latter thinking that his body was protected by his

own prowess, shot many arrows at Partha. The wielder of Gandiva, deeply

struck by the prince of Magadha, shone like a flowering Palasa (Butea

frondosa) in the season of spring. Arjuna had no desire of slaying the

prince of Magadha. It was for this that, having struck the son of Pandu,

he succeeded in remaining before that foremost of heroes. Then

Dhananjaya, becoming angry, drew his bow with great force, and slew his

antagonist's steeds and then struck off the head of his car-driver. With

a razor-headed shaft he then cut off Meghasandhi's large and beautiful

bow, and then his leathern fence. Then cutting off his flag and

flag-staff, he caused it to fall down. The prince of Magadha, exceedingly

afflicted, and deprived of his steeds and bow and driver, took up a mace

and rushed with great speed at the son of Kunti. Arjuna then with many

shafts of his equipt with vulturine feathers cut off into fragments, that

mace of his advancing foe which was adorned with bright gold. Thus cut

off into fragments, that mace with its begemmed bonds and knots all

severed, fell on the Earth like a she-snake helplessly hurled down by

somebody. When his foe became deprived of his car, his bow, and his mace,

that foremost of warriors, viz., the intelligent Arjuna, did not wish to

strike him. The ape-bannered hero then, comforting his cheerless foe who

had been observant of Kshatriya duties, said unto him these words, 'O

son, thou hast sufficiently displayed thy adherence to Kshatriya duties.

Go now. Great have been the feats, O king, which thou hast accomplished

in battle although thou art very young in years. The command I received

from Yudhishthira was that kings who oppose me should not be slain. It is

for this thou livest yet, O monarch, although thou hast offended me in

battle. Thus addressed, the ruler of Magadha considered himself

vanquished and spared. Thinking then that it was his duty to do so, he

approached Arjuna and joining his hands in reverence worshipped him. And

he said, 'Vanquished have I been by thee. Blessed be thou, I do not

venture to continue the battle. Tell me what I am to do now for thee.

Regard thy behest as already accomplished. Comforting him again, Arjuna

once more said unto him, 'Thou shouldst repair to the Horse-sacrifice of

our king which takes place at the coming full moon of Chaitra.' Thus

addressed by him, the son of Sahadeva said, 'So be it,'--and then duly

worshipped that horse as also Phalguna, that foremost of warriors. The

sacrificial horse then, equipt with beautiful manes, proceeded at his

will along the sea-coast, repairing to the countries of the Bangas, the

Pundras, and the Kosalas. In those realms Dhananjaya, with his bow

Gandiva, O king, vanquished innumerable Mlechecha armies one after

another.'"

SECTION LXXXIII

"Vaisampayana said, 'Worshipped by the ruler of Magadha, Pandu's son

having white steeds yoked unto his car, proceeded along the south,

following the (sacrificial) steed. Turning round in course of his

wanderings at will, the mighty steed came upon the beautiful city of the

Chedis called after the oyster.[199] Sarabha, the son of Sisupala, endued

with great strength, first encountered Arjuna in battle and then

worshipped him with due honours. Worshipped by him, O king, that best of

steeds then proceeded to the realms of the Kasis, the Angas, the Kosalas,

the Kiratas, and the Tanganas. Receiving due honours in all those realms,

Dhananjaya turned his course. Indeed, the son of Kunti then proceeded to

the country of the Dasarnas. The ruler of that people was Chitrangada who

was endued with great strength and was a crusher of foes. Between him and

Vijaya occurred a battle exceedingly terrible. Bringing him under his

sway the diadem-decked Arjuna, that foremost of men, proceeded to the

dominions of the Nishada king, viz., the son of Ekalavya. The soon of

Ekalavya received Arjuna in battle. The encounter that took place between

the Kuru hero and the Nishadas was so furious as to make the hair stand

on end. Unvanquished in battle, the valiant son of Kunti defeated the

Nishada king who proved an obstacle to the sacrifice. Having subjugated

the son of Ekalavya, O king, the son of Indra, duly worshipped by the

Nishadas, then proceeded towards the southern ocean. In those regions

battle took place between the diadem-decked hero and the Dravidas and

Andhras and the fierce Mahishakas and the hillmen of Kolwa. Subjugating

those tribes without having to accomplish any fierce feats, Arjuna

proceeded to the country of the Surashtras, his footsteps guided by the

horse. Arrived at Gokarna, he repaired thence to Prabhasa. Next he

proceeded to the beautiful city of Dwaravati protected by the heroes of

the Vrishni race. When the beautiful sacrificial horse of the Kuru king

reached Dwaravati, the Yadava youths, used force against that foremost of

steeds. King Ugrasena, however, soon went out and forbade those youths

from doing what they meditated. Then the ruler of the Vrishnis and the

Andhakas, issuing out of his palace, with Vasudeva, the maternal uncle of

Arjuna, in his company, cheerfully met the Kuru hero and received him

with due rites. The two elderly chiefs honoured Arjuna duly. Obtaining

their permission, the Kuru prince then proceeded to where the horse he

followed, led him. The sacrificial steed then proceeded along the coast

of the western ocean and at last reached the country of the five waters

which swelled with population and prosperity. Thence, O king, the steed

proceeded to the country of Gandharas. Arrived there, it wandered at

will, followed by the son of Kunti. Then occurred a fierce battle between

the diadem-decked hero and the ruler of Gandharas, viz., the son of

Sakuni, who had a bitter rememberance of the grudge his sire bore to the

Pandavas.'

SECTION LXXXIV

"Vaisampayana said, 'The heroic son of Sakuni, who was a mighty

car-warrior among the Gandharas, accompanied by a large force, proceeded

against the Kuru hero of curly hair.[200] That force was properly equipt

with elephants and horses and cars, and was adorned with many flags and

banners. Unable to bear and, therefore, burning to avenge, the slaughter

of their king Sakuni, those warriors, armed with bows, rushed together at

Partha. The unvanquished Vibhatsu of righteous soul addressed them

peacefully, but they were unwilling to accept the beneficial words of

Yudhishthira (through Arjuna). Though forbidden by Partha with sweet

words, they still gave themselves up to wrath and surrounded the

sacrificial steed. At this, the son of Pandu became filled with wrath.

Then Arjuna, carelessly shooting from Gandiva many shafts with razor-like

heads that blazed with splendour, cut off the heads of many Gandhara

warriors. While thus slaughtered by Partha, the Gandharas, O king,

exceedingly afflicted, set free the horse, moved by fear and desisted

from battle. Resisted, however, by those Gandhara combatants who still

surrounded him on every side, the son of Pandu, possessed of great

energy, felled the heads of many, previously naming those whom he thus

despatched. When the Gandhara warriors were thus being slain all around

him in battle, the royal son of Sakuni came forward to resist the son of

Pandu. Unto the Gandhara king who was fighting with him, impelled by

Kshatriya duty, Arjuna said, 'I do not intend to slay the kings who fight

with me, in consequence of the commands of Yudhishthira. Cease, O hero,

to fight with me. Do not court defeat.' Thus addressed the son of Sakuni,

stupefied by folly, disregarded that advice and covered with many swift

arrows the Kuru hero who resembled Sakra himself in the feats he

accomplished in battle. Then Partha, with a crescent-shaped arrow, cut

off the head-gear of his foe. Of immeasurable soul, he also caused that

head-gear to be borne along a great distance like the head of Jayadratha

(after he had cut it off in the battle of Kurukshetra). Beholding this

feat, all the Gandhara warriors became filled with wonder. That Arjuna

voluntarily spared their king was well understood by them. The prince of

the Gandharas then began to fly away from the field, accompanied by all

his warriors who resembled a flock of frightened deer. The Gandharas,

through fear, lost their senses and wandered over the field, unable to

escape. Arjuna, with his broad-headed shafts, cut off the heads of many.

Many there were who lost their arms in consequence of Arjuna's arrows,

but so stupefied were they with fear that they were not aware of the loss

of that limb. Verity, the Gandhara army was exceedingly afflicted with

those large shafts which Partha sped from Gandiva. That army, which then

consisted of frightened men and elephants and horses, which lost many

warriors and animals, and which had been reduced to a rabble and put to

rout, began to wander and wheel about the field repeatedly. Among those

foes who were thus being slaughtered none could be seen standing in front

of the Kuru hero famed for foremost of feats. No one could be seen who

was able to bear the prowess of Dhananjaya. Then the mother of the ruler

of the Gandharas, filled with fear, and with all the aged ministers of

state, came out of her city, bearing an excellent Arghya for Arjuna. She

forbade her brave son of steady heart from fighting any longer, and

gratified Jishnu who was never fatigued with toil. The puissant Vibhatsu

worshipped her and became inclined to show kindness towards the

Gandharas. Comforting the son of Sakuni, he said, 'Thou hast not, O

mighty-armed hero, done what is agreeable to me by getting thy heart upon

these measures of hostility. O slayer of heroes, thou art my brother, O

sinless one.[201] Recollecting my mother Gandhari, and for the sake of

Dhritarashtra also, I have not taken thy life. It is for this, O king,

that thou livest still. Many of thy followers, however, have been slain

by me. Let not such a thing happen again. Let hostilities cease. Let not

thy understanding again go astray. Thou shouldst go to the

Horse-sacrifice of our king which comes off on the day of full moon of

the month of Chaitra.'

SECTION LXXXV

"Vaisampayana said, 'Having said these words, Partha set out, following

the horse which wandered at its will. The sacrificial steed then turned

towards the road that led to the city called after the elephant.

Yudhishthira heard from his intelligence-bearers that the steed had

turned back. And hearing also that Arjuna was hale and hearty, he became

filled with joy.[202] Hearing also the feats, accomplished by Vijaya in

the country of the Gandharas as also in another realms, the king became

exceedingly glad. Meanwhile, king Yudhishthira the just, seeing that the

twelfth day of the lighted fortnight in the month of Magha had come, and

noticing also that the constellation was favourable, summoned all his

brothers, viz., Bhima and Nakula and Sahadeva. Endued with great energy,

the king, O thou of Kuru's race, that foremost of all persons conversant

with duties, said these words in proper time. Indeed, that foremost of

all speakers, addressing Bhima, the first of all smiters, said;--'Thy

younger brother (Arjuna), O Bhimasena, is coming back with the horse. I

have learnt this from those men who had followed Arjuna. The time (for

the sacrifice) is come. The sacrificial horse is near. The day of full

moon of the month of Magha is at hand. The month is about to expire, O

Vrikodara. Let, therefore, learned Brahmanas conversant with the Vedas

look for a sacrificial spot for the successful accomplishment of the

Horse-sacrifice.' Thus addressed, Bhima obeyed the royal behest. He

became very glad upon hearing that Arjuna of curly hair was about to come

back. Then Bhima went out with a number of men well conversant with the

rules of laying out sacrificial grounds and constructing buildings. And

he took with him many Brahmanas well-versed in all the rites of

sacrifices. Bhima selected a beautiful spot and caused it to be duly

measured out for laying the sacrificial compound. Numerous houses and

mansions were constructed on it and high and broad roads also were laid

out. Soon enough the Kaurava hero caused that ground to teem with

hundreds of excellent mansions. The surface was levelled and made smooth

with jewels and gems, and adorned with diverse structures made of gold.

Columns were raised, ornamented with bright gold, and high and wide

triumphal arches also were constructed on that sacrificial compound. All

these were made of pure gold. The righteous-souled prince also caused

apartments to be duly constructed for the accommodation of ladies and of

the numerous kings who, hailing from many realms, were expected to grace

the sacrifice with their presence. The son of Kunti also caused many

mansions to be duly erected for Brahmanas who were expected to come from

diverse realms. Then the mighty-armed Bhimasena, at the command of the

king, sent out messengers to the great kings of the Earth. Those best of

kings, came to the Horse-sacrifice of the Kuru monarch for doing what was

agreeable to him. And they brought many gems with them and many female

slaves and horses and weapons. The sounds that arose from those

high-souled kings who resided within those pavilions touched the very

heavens and resembled the noise made by the roaring ocean. King

Yudhishthira, the delighter of the Kurus, assigned unto the monarchs who

thus came to his sacrifice diverse kinds of food and drink, and beds also

of celestial beauty. The chief of the Bharatas, viz., king Yudhishthira

the just, assigned several stables well filled with different kinds of

corn and sugarcane and milk to the animals (that came with the guests).

To that great sacrifice of king Yudhishthira the just who was possessed

of high intelligence, there also came a large number of Munis all of whom

were utterers of Brahman. Indeed, O lord of Earth, all the foremost ones

among the regenerate class that were then alive, came to that sacrifice,

accompanied by their disciples. The Kuru king received them all. King

Yudhishthira of mighty energy, casting off all pride, himself followed

all his guests to the pavilions that had been assigned for their

residence. Then all the mechanics and engineers, having completed the

arrangements of the sacrifice informed king Yudhishthira of it. Hearing

that everything was ready, king Yudhishthira the just, full of alertness

and attention, became highly glad along with his brothers all of whom

honoured him duly.'

"Vaisampayana continued, 'When the great sacrifice of Yudhishthira

commenced, many eloquent dialecticians started diverse propositions and

disputed thereon, desirous of vanquishing one another.[203] The (invited)

kings beheld the excellent preparations of that sacrifice, resembling

those of the chief himself of the deities, made, O Bharata, by Bhimasena.

They beheld many triumphal arches made of gold, and many beds and seats

and other articles of enjoyment and luxury, and crowds of men collected

at different sports. There were also many jars and vessels and cauldrons

and jugs and lids and covers. The invited kings saw nothing there that

was not made of gold. Many sacrificial stakes also were set up, made,

according to the directions of the scriptures of wood, and adorned with

gold. Endued with great effulgence, these were duly planted and dedicated

(with scriptural Mantras). The king saw all animals, again, which belong

to land and all those which belong to water, collected there on the

occasion. And they also beheld many kine and many buffaloes and many old

women, and many aquatic animals, many beasts of prey and many species of

birds, and many specimens of viviparous and oviparous creatures, and many

that are filth-born, and many belonging to the vegetable kingdom, and

many animals and plants that live or grow on mountains. Beholding the

sacrificial compound thus adorned with animals and kine and corn, the

invited kings became filled with wonder. Large heaps of costly

sweet-meats were kept ready for both the Brahmanas and the Vaisyas. And

when the feeding was over of a hundred thousand Brahmanas, drums and

cymbals were beat. And so large was the number fed that the sounds of

drums and cymbals were repeatedly heard, indeed, from day to day those

sounds continued. Thus was performed that sacrifice of king Yudhishthira

of great intelligence. Many hills of food, O king, were dedicated on the

occasion. Many large tanks were seen of curds and many lakes of ghee. In

that great sacrifice, O monarch, was seen the entire population of

Jamvudwipa, with all its realms and provinces, collected together.

Thousands of nations and races were there. A large number of men, O chief

of Bharata's race, adorned with garlands and wearing bright ear-rings

made of gold, taking innumerable vessels in their hands, distributed the

food unto the regenerate classes by hundreds and thousands. The

attendants of the Pandavas gave away unto the Brahmanas diverge kinds of

food and drink which were, besides, so costly as to be worthy of being

eaten and drunk by kings themselves.'"

SECTION LXXXVI

"Vaisampayana said, 'Beholding those kings--lords of Earth--all

conversant with the Vedas, arrive, king Yudhishthira, addressing

Bhimasena, said,--'O chief of men, let proper honours be paid to these

kings who have come (to my sacrifice), for these foremost of men are all

worthy of the highest honours.' Thus addressed by king Yudhishthira of

great fame Pandu's son Bhimasena of mighty energy did as he was enjoined,

assisted by the twins. The foremost of all men, viz., Govinda, came

there, accompanied by the Vrishnis, and with Valadeva in the van. He was

accompanied by Yuyudhana and Pradyumna and Gada, and Nisatha and Samvo

and Kritavarman. The mighty car-warrior Bhima offered them the most

reverential worship. Those princes then entered the palaces, adorned with

gems, that were assigned to them. At the end of a conversation he had

with Yudhishthira, the slayer of Madhu referred to Arjuna who had been

emaciated in consequence of many fights. The son of Kunti repeatedly

asked Krishna, that chastiser of foes, about Arjuna. Unto Dharma's son,

the lord of all the universe began to speak about Jishnu, the son of

Sakra. 'O king, a confidential agent of mine residing in Dwaraka came to

me. He had seen Arjuna, that foremost of Pandu's sons. Indeed, the latter

has been very much emaciated with the fatigue of many battles. O puissant

monarch, that agent of mine informed me that the mighty-armed hero is

very near to us. Do thou set thyself to accomplish thy Horse-sacrifice.'

Thus addressed, king Yudhishthira the just, said unto him,--'By good

luck, O Madhava, Arjuna comes back safely. I desire to ascertain from

thee, O delighter of the Yadavas, what has been said in this matter by

that mightiest of heroes among the song of Pandu.' Thus addressed by king

Yudhishthira the just, the lord of the Vrishnis and the Andhakas, that

foremost of eloquent men, said these words unto that monarch of righteous

soul,--'My agent, recollecting the words of Partha, reported them thus to

me, O great king,--Yudhishthira, O Krishna, should be told these words of

mine when the time comes. O chief of the Kauravas. many kings will come

(to thy sacrifice). When they arrive, high honours should be paid unto

them. This would, indeed, be worthy for us. O giver of honours, the king

should further be informed at my request that he should do what is

necessary for preventing a carnage similar to what took place at the time

of presenting the Arghya (on the occasion of the Rajasuya-sacrifice). Let

Krishna also approve of this. Let not. O king, through the ill-feeling of

kings, the people be slaughtered. My man further reported, O king, these

words of Dhananjaya. Listen as I repeat them, 'O monarch, the ruler of

Manipura, my dear son Vabhruvahana, will come at the sacrifice. Do thou

honour him duly for my sake. O puissant one. He is always attached and

deeply devoted to me.'--Hearing these words, king Yudhishthira the just,

approved of them and said as follows.'

SECTION LXXXVII

"Yudhishthira said, 'I have heard, O Krishna, thy agreeable words. They

are such as deserve to be spoken by thee. Gladsome and sweet as nectar

are they, indeed, they fill my heart with great pleasure, O puissant one.

O Hrishikesa, I have heard that innumerable have been the battles which

Vijaya has fought with the kings of the Earth. For what reason is Partha

always dissociated from ease and comfort? Vijaya is exceedingly

intelligent. This, therefore, pains my heart very much. I always, O

Janarddana, think, when I am withdrawn from business, of Kunti's son

Jishnu. The lot of that delighter of the Pandus is exceedingly miserable.

His body has every auspicious mark. What, however, O Krishna, is that

sign in his excellent body in consequence of which he has always to

endure misery and discomfort? That son of Kunti has to bear an

exceedingly large share of unhappiness. I do not see any censurable

indication in his body. It behoves thee to explain the cause to me it I

deserve to hear it. Thus addressed, Hrishikesa, that enhancer of the

glory of the Bhoja princes, having reflected for a long time, answered as

follows--'I do not see any censurable feature in this prince, except that

the cheek bones of this lion among men are a little too high. It is in

consequence of this that that foremost of men has always to be on the

road. I really do not see anything else in consequence of which he could

be made so unhappy.' Thus answered by Krishna of great intelligence, that

foremost of men, viz., king Yudhishthira, said unto the chief of the

Vrishnis that it was even so. The princess Draupadi, however, looked

angrily and askance at Krishna, (for she could not bear the ascription of

any fault to Arjuna). The slayer of Kesi, viz., Hrishikesa, approved of

that indication of love (for his friend) which the princess of Panchala,

who also was his friend, displayed.[204] Bhimasena and the other Kurus,

including the sacrificial priests, who heard of the agreeable triumphs of

Arjuna in course of his following the horse, became highly gratified.

While they were still engaged in discoursing on Arjuna, an envoy came

from that high-souled hero bearing a message from him. Repairing to the

presence of the Kuru king, the intelligent envoy bowed his head in

reverence and informed him of the arrival of that foremost of men, viz.,

Phalguna. On receipt of this intelligence, tears of joy covered the

king's eyes. Large gifts were made to the messenger for the very

agreeable tidings he had brought. On the second day from that date, a

loud din was heard when that foremost of men, that chief of the Kurus,

came. The dust raised by the hoofs of that horse as it walked in close

adjacence to Arjuna, looked as beautiful as that raised by the celestial

steed Uchchaisravas. And as Arjuna advanced he heard many gladdening

words uttered by the citizens. 'By good luck, O Partha, thou art out of

danger. Praise to you and king Yudhishthira! Who else than Arjuna could

come back after having caused the horse to wander over the whole Earth

and after having vanquished all the kings in battle? We have not heard of

such a feat having been achieved by even Sagara and other high-souled

kings of antiquity. Future kings also will never be able to accomplish so

difficult a feat, O foremost one of Kuru's race, as this which thou hast

achieved.' Listening to such words, agreeable to the ear, of the

citizens, the righteous-souled Phalguna entered the sacrificial compound.

Then king Yudhishthira with all his ministers, and Krishna, the delighter

of the Yadus, placing Dhritarashtra in their van, went out for receiving

Dhananjaya. Saluting the feet of his sire (Dhritarashtra), and then of

king Yudhishthira the just of great wisdom, and then worshipping Bhima

and others, he embraced Kesava. Worshipped by them all and worshipping

them in return according to due rites, the mighty-armed hero, accompanied

by those princes, took rest like a ship-wrecked man tossed on the waves

resting on reaching the shore. Meanwhile king Vabhruvahan of great

wisdom, accompanied by his mothers (Chitrangada and Ulupi), came to the

Kuru capital. The mighty-armed prince duly saluted all his seniors of

Kuru's race and the other kings present there, and was honoured by them

all in return. He then entered the excellent abode of his grand-mother

Kunti."'

SECTION LXXXVIII

"Vaisampayana said, 'Entering the palace of the Pandavas the mighty-armed

prince saluted his grand-mother in soothing and sweet accents. Then queen

Chitrangada, and (Ulupi) the daughter of (the snake) Kauravya, together

approached Partha and Krishna with humility. They then met Subhadra and

the other ladies of the Kuru race with due formalities. Kunti gave them

many gems and costly things. Draupadi and Subhadra and the other ladies

of Kuru's race all made presents to them. The two ladies took up their

residence there, using costly beds and seats, treated with affection and

respect by Kunti herself from desire of doing what was agreeable to

Partha. King Vabhruvahana of great energy, duly honoured (by Kunti), then

met Dhritarashtra according to due rites. Repairing then to king

Yudhishthira and Bhima and the other Pandavas, the mighty prince of

Manipura saluted them all with humility. They all embraced him with great

affection and honoured him duly. And those mighty car-warriors highly

gratified with him, made large gifts of wealth unto him. The king of

Manipura then humbly approached Krishna, that hero armed with the discus

and the mace, like a second Pradyumna approaching his sire. Krishna gave

unto the king a very costly and excellent car adorned with gold and unto

which were yoked excellent steeds. Then king Yudhishthira the just, and

Bhima, and Phalguna, and the twins, each separately honoured him and made

costly presents unto him. On the third day, the sage Vyasa, the son of

Satyavati, that foremost of eloquent men, approaching Yudhishthira

said,--'From this day, O son of Kunti, do thou begin thy sacrifice. The

time for it has come. The moment for commencing the rite is at hand. The

priests are urging thee. Let the sacrifice be performed in such a way

that no limb may become defective. In consequence of the very large

quantity of gold that is required for this sacrifice, it has come to be

called the sacrifice of profuse gold. Do thou also, O great king, make

the Dakshina of this sacrifice three times of what is enjoined. Let the

merit of thy sacrifice increase threefold. The Brahmanas are competent

for the purpose.[205] Attaining to the merits then of three

Horse-sacrifices, each with profuse presents, thou shalt be freed, O

king, from the sin of having slain thy kinsmen. The bath that one

performs upon completion of the Horse-sacrifice, O monarch, is highly

cleansing and productive of the highest merit. That merit will be thine,

O king of Kuru's race. Thus addressed by Vyasa of immeasurable

intelligence, the righteous-souled Yudhishthira of great energy underwent

the Diksha for performance of the Horse-sacrifice.[206] The mighty-armed

monarch then performed the great Horse-sacrifice characterised by gifts

of food and presents in profusion and capable of fructifying every wish

and producing every merit. The priests, well conversant with the Vedas,

did every rite duly, moving about in all directions. They were all

well-trained, and possessed of omniscience. In nothing was there a

swerving from the ordinances and nothing was down improperly. Those

foremost of regenerate persons followed the procedure as laid down (in

the scriptures) and as it should be followed in those points about which

no directions are given.[207] Those best of regenerate ones, having first

performed the rite called Pravargya, otherwise called Dharma, then duly

went through the rite of Abhishava, O king.[208] Those foremost of

Soma-drinkers, O monarch, extracting the juice of the Soma, then

performed the Savana rite following the injunctions of the scriptures.

Among those that came to that sacrifice none could be seen who was

cheerless, none who was poor, none who was hungry, none who was plunged

into grief, and none that seemed to be vulgar. Bhimasena of mighty energy

at the command of the king, caused food to be ceaselessly distributed

among those that desired to eat. Following the injunctions of the

scriptures, priests, well-versed in sacrificial rites of every kind,

performed every day all the acts necessary to complete the great

sacrifice. Amongst the Sadasayas of king Yudhishthira of great

intelligence there was none who was not well conversant with the six

branches of (Vedic). learning. There was none among them that was not an

observer of vows, none that was not an Upadhyaya; none that was not well

versed in dialectical disputations. When the time came for erecting the

sacrificial stake, O chief of Bharata's race, six stakes were set up that

were made of Vilwa,[209] six that were made of Khadira, and six that were

made of Saravarnin. Two stakes were get up by the priests that were made

of Devadaru in that sacrifice of the Kuru king, and one that was made of

Sleshmataka. At the command of the king, Bhima caused some other stakes

to be set up, for the sake of beauty only, that were made of gold.

Adorned with fine cloths supplied by the royal sage, those stakes shone

there like Indra and the deities with the seven celestial Rishis standing

around them in Heaven. A number of golden bricks were made for

constructing therewith a Chayana. The Chayana made resembled in beauty

that which had been made for Daksha, the lord of creatures (on the

occasion of his great sacrifice). The Chayana measured eight and ten

cubits and four stories or lairs. A golden bird, of the shape of Garuda,

was then made, having three angles.[210] Following the injunctions of the

scriptures, the priests possessed of great learning then duly tied to the

stakes both animals and birds, assigning each to its particular

deity.[211] Bulls, possessed of such qualifications as are mentioned in

the scriptures, and aquatic animals were properly tied to the stakes

after the rites relating to the sacrificial fire had been performed. In

that sacrifice of the high-souled son of Kunti, three hundred animals

were tied to the stakes setup, including that foremost of steeds. That

sacrifice looked exceedingly beautiful as if adorned with the celestial

Rishis, with the Gandharvas singing in chorus and the diverse tribes of

Apsaras dancing in merriment. It teemed, besides, with Kimpurushas and

was adorned with Kinnaras. All around it were abodes of Brahmanas crowned

with ascetic success. There were daily seen the disciples of Vyasa, those

foremost of regenerate ones, who are compilers of all branches of

learning, and well conversant with sacrificial rites. There was Narada,

and there was Tumvuru of great splendour. There were Viswavasu and

Chitrasena and others, all of whom were proficient in music. At intervals

of the sacrificial rites, those Gandharvas, skilled in music and well

versed in dancing, used to gladden the Brahmanas who were engaged in the

sacrifice.'"

SECTION LXXXIX

"Vaisampayana said, 'Having cooked, according to due rites, the other

excellent animals that were sacrificed, the priests then sacrificed,

agreeably to the injunctions of the scriptures, that steed (which had

wandered over the whole world). After cutting that horse into pieces,

conformably to scriptural directions, they caused Draupadi of great

intelligence, who was possessed of the three requisites of mantras,

things, and devotion, to sit near the divided animal. The Brahmanas then

with cool minds, taking up the marrow of that steed, cooked it duly, O

chief of Bharata's race. King Yudhishthira the just, with all his younger

brothers, then smelled, agreeably to the scriptures, the smoke, capable

of cleansing one from every sin, of the marrow that was thus cooked. The

remaining limbs, O king, of that horse, were poured into the fire by the

sixteen sacrificial priests possessed of great wisdom. Having thus

completed the sacrifice of that monarch, who was endued with the energy

of Sakra himself, the illustrious Vyasa with his disciples eulogised the

king greatly. Then Yudhishthira gave away unto the Brahmanas a thousand

crores of golden nishkas, and unto Vyasa he gave away the whole Earth.

Satyavati's son Vyasa, having accepted the Earth, addressed that foremost

one of Bharata's race, viz., king Yudhishthira the just, and said, 'O

best of kings, the Earth which thou hast given me I return unto thee. Do

thou give me the purchasing value, for Brahmanas are desirous of wealth

(and have no use with the Earth).' The high-souled Yudhishthira of great

intelligence staying with his brothers in the midst of the kings invited

to his sacrifice, said unto those Brahmanas, The 'Dakshina ordained in

the scriptures for the great Horse-sacrifice is the Earth. Hence, I have

given away unto the sacrificial priests the Earth conquered by Arjuna. Ye

foremost of Brahmanas, I shall enter the woods. Do ye divide the Earth

among yourselves. Indeed, do you divide the Earth into four parts

according to what is done in the Chaturhotra sacrifice. Ye best of

regenerate ones I do not desire to appropriate what now belongs to the

Brahmanas. Even this, ye learned Brahmanas, has been the intention always

cherished by myself and my brothers.' When the king said these words, his

brothers and Draupadi also said, 'Yes, it is even so.' Great was the

sensation created by this announcement. Then, O Bharata, an invisible

voice was heard in the welkin, saying,--'Excellent, Excellent!' The

murmurs also of crowds of Brahmanas as they spoke arose. The Island-born

Krishna, highly applauding him, once more addressed Yudhishthira, in the

presence of the Brahmanas, saying, 'The Earth has been given by thee to

me. I, however, give her back to thee. Do thou give unto these Brahmanas

gold. Let the Earth be thine.' Then Vasudeva, addressing king

Yudhishthira the just, said, 'It behoveth thee to do as thou art bid by

the illustrious Vyasa.' Thus addressed, the foremost one of Kuru's race,

along with all his brothers, became glad of soul, and gave away millions

of golden coins, in fact, trebling the Dakshina ordained for the

Horse-sacrifice. No other king will be able to accomplish what the Kuru

king accomplished on that occasion after the manner of Marutta. Accepting

that wealth, the Island-born sage, Krishna, of great learning, gave it

unto the sacrificial priests, dividing it into four parts. Having paid

that wealth as the price of the Earth, Yudhishthira, cleansed of his sins

and assured of Heaven rejoiced with his brothers. The sacrificial

priests, having got that unlimited quantity of wealth, distributed it

among the Brahmanas gladly and according to the desire of each recipient.

The Brahmanas also divided amongst themselves, agreeably to

Yudhishthira's permission, the diverse ornaments of gold that were in the

sacrificial compound, including the triumphal arches, the stakes, the

jars, and diverse kinds of vessels. After the Brahmanas had taken as much

as they desired, the wealth that remained was taken away by Kshatriyas

and Vaisyas and Sudras and diverse tribes of Mlechechas. Thus gratified

with presents by king Yudhishthira of great intelligence, the Brahmanas,

filled with joy, returned to their respective abodes. The holy and

illustrious Vyasa respectfully presented his own share, which was very

large, of that gold unto Kunti. Receiving that gift of affection from her

father-in-law, Pritha became glad of heart and devoted it to the

accomplishment of diverge acts of merit. King Yudhishthira, having bathed

at the conclusion of his sacrifice and become cleansed of all his sins,

shone in the midst of his brothers, honoured by all, like the chief of

the celestials in the midst of the denizens of Heaven. The sons of Pandu,

surrounded by the assembled kings, looked as beautiful, O king, as the

planets in the midst of the stars. Unto those kings they made presents of

various jewels and gems, and elephants and horses and ornaments of gold,

and female slaves and cloths and large measures of gold. Indeed, Pritha's

son by distributing that untold wealth among the invited monarchs, shone,

O king, like Vaisravana, the lord of treasures. Summoning next the heroic

king Vabhruvahana, Yudhishthira gave unto him diverse kinds of wealth in

profusion and gave him permission to return home. The son of Pandu, for

gratifying his sister Dussala, established her infant grandson in his

paternal kingdom. The Kuru king Yudhishthira, having a full control over

his senses, then dismissed the assembled kings all of whom had been

properly classed and honoured by him.[212] The illustrious son of Pandu,

that chastiser of foes, then duly worshipped the high-souled Govinda and

Valadeva of great might, and the thousands of other Vrishni heroes having

Pradyumna for their first. Assisted by his brothers, he then dismissed

them for returning to Dwaraka. Even thus was celebrated that sacrifice of

king Yudhishthira the just, which was distinguished by a profuse

abundance of food and wealth and jewels and gems, and oceans of wines of

different kinds. There were lakes whose mire consisted of ghee, and

mountains of food. There were also, O chief of Bharata's race, miry

rivers made of drinks having the six kinds of taste. Of men employed in

making and eating the sweetmeats called Khandavaragas, and of animals

slain for food, there was no end.[213] The vast space abounded with men

inebriated with wine, and with young ladies filled with joy. The

extensive grounds constantly echoed with the sounds of drums and the

blare of conches. With all these, the sacrifice became exceedingly

delightful. 'Let agreeable things be given away,'--'Let agreeable food be

eaten,'--these were the sounds that were repeatedly heard day and night

in that sacrifice. It was like a great festival, full of rejoicing and

contented men. People of diverse realms speak of that sacrifice to this

day. Having showered wealth in torrents, and diverse objects of desire,

and jewels and gems, and drinks of various kinds, the foremost one of

Bharata's race, cleansed of all his sins, and his purpose fulfilled,

entered his capital. '"

SECTION XC

"Janamejaya said, 'It behoveth thee to tell me of any wonderful incident

that occurred in the sacrifice of my grandsires.'

"Vaisampayana said, 'Hear, O chief of kings of a most wonderful incident

that occurred, O puissant monarch, at the conclusion of that great

horse-sacrifice. After all the foremost of Brahmanas and all the kinsmen

and relatives and friends, and all the poor, the blind, and the helpless

ones had been gratified, O chief of Bharata's race, when the gifts made

in profusion were being spoken of on all sides, indeed, when flowers were

rained down on the head of king Yudhishthira the just, a blue-eyed

mongoose, O sinless one, with one side of his body changed into gold,

came there and spoke in a voice that was as loud and deep as thunder.

Repeatedly uttering such deep sounds and thereby frightening all animals

and birds, that proud denizen of a hole, with large body, spoke in a

human voice and said, 'Ye kings, this great sacrifice is not equal to a

prastha of powdered barley given away by a liberal Brahmana of

Kurukshetra who was observing the Unccha vow.' Hearing these words of the

mongoose, O king, all those foremost of Brahmanas became filled with

wonder. Approaching the mongoose, they then asked him, saying, 'Whence

hast thou come to this sacrifice, this resort of the good and the pious?

What is the extent of thy might? What thy learning? And what thy refuge?

How should we know thee that thus censurest this our sacrifice? Without

having disregarded any portion of the scriptures, everything that should

be done has been accomplished here according to the scriptures and

agreeably to reason, with the aid of diverse sacrificial rites. Those who

are deserving of worship have been duly worshipped here according to the

way pointed out by the scriptures. Libations have been poured on the

sacred fire with the aid of proper mantras. That which should be given

has been given away without pride. The regenerate class have been

gratified with gifts of diverse kinds. The Kshatriyas have been gratified

with battles fought according to just methods. The grandsires have been

gratified with Sraddhas. The Vaisyas have been gratified by the

protection offered to them, and many foremost of women have been

gratified by accomplishing their desires. The Sudras have been gratified

by kind speeches, and others with the remnants of the profuse wealth

collected on the spot. Kinsmen and relatives have been gratified by the

purity of behaviour displayed by our king. The deities have been

gratified by libations of clarified butter and acts of merit, and

dependants and followers by protection. That therefore, which is true, do

thou truly declare unto these Brahmanas. Indeed, do thou declare what is

agreeable to the scriptures and to actual experience, asked by the

Brahmanas who are eager to know. Thy words seem to demand credit. Thou

art wise. Thou bearest also a celestial form. Thou hast come into the

midst of learned Brahmanas. It behoveth thee to explain thyself.' Thus

addressed by those regenerate persons, the mongoose, smiling, answered

them as follows. 'Ye regenerate ones, the words I have uttered are not

false. Neither have I spoken them from pride. That which I have said may

have been heard by you all. Ye foremost of regenerate persons, this

sacrifice is not equal in merit to the gift of a prastha of powdered

barley. Without doubt, I should say this, ye foremost of Brahmanas.

Listen to me with undivided attention as I narrate what happened to thee

truly. Wonderful and excellent was the occurrence that fell out. It was

witnessed by me and its consequences were felt by me. The incident

relates to a liberal Brahmana dwelling in Kurukshetra in the observance

of the Unccha vow. In consequence of that incident he attained to Heaven,

ye regenerate ones, along with his wife and son and daughter-in-law. And

in consequence of what then happened half my body became transformed into

gold.'

"The Mongoose continued, 'Ye regenerate ones, I shall presently tell you

what the excellent fruit was of the gift, made by a Brahmana, of a very

little measure (of powdered barley) obtained by lawful means. On that

righteous spot of ground known by the name of Kurukshetra, which is the

abode of many righteous persons, there lived a Brahmana in the observance

of what is called the Unccha vow. That mode of living is like unto that

of the pigeon.[214] He lived there with his wife and son and

daughter-in-law and practised penances. Of righteous soul, and with

senses under complete control, he adopted the mode of living that is

followed by a parrot. Of excellent vows, he used to eat everyday at the

sixth division.[215] If there was nothing to eat at the sixth division of

the day, that excellent Brahmana would fast for that day and eat the next

day at the sixth division. On one occasion, ye Brahmanas, there occurred

a dreadful famine in the land. During that time there was nothing stored

in the abode of that righteous Brahmana. The herbs and plants were all

dried up and the whole realm became void of foodstore. When the

accustomed hours came for eating, the Brahmana had nothing to eat. This

occurred day after day. All the members of his family were afflicted with

hunger but were obliged to pass the days as best they could. One day, in

the month of Jaishtha, while the Sun was in the meridian, the Brahmana

was engaged in picking up grains of corn. Afflicted by heat and hunger,

he was practising even this penance. Unable to obtain grains of corn, the

Brahmana soon became worn out with hunger and toil. Indeed, with all the

members of his family, he had no food to eat. That best of Brahmanas

passed the days in great suffering. One day, after the sixth division

came, he succeeded in obtaining a prastha of barley. That barley was then

reduced by those ascetics to powder for making what is called Saktu of

it. Having finished their silent recitations and other daily rites, and

having duly poured libations on the sacred fire, those ascetics divided

that little measure of powdered barley amongst themselves so that the

share of each came up to the measure of a Kudava.[216] As they were about

to sit down for eating, there came unto their abode a guest. Beholding

the person who came as a guest, all of them became exceedingly glad.

Indeed, seeing him, they saluted him and made the usual enquiries of

welfare. They were of pure minds, self-restrained, and endued with faith

and control over the passions. Freed from malice, they had conquered

wrath. Possessed of piety, they were never pained at the sight of other

people's happiness. They had cast off pride and haughtiness and anger.

Indeed, they were conversant with every duty, ye foremost of regenerate

ones. Informing their guest of their own penances and of the race or

family to which they belonged, and ascertaining from him in return those

particulars, they caused that hungry guest of theirs to enter their

cottage. Addressing him they said, 'This is the Arghya for thee. This

water is for washing thy feet. There are scattered some Kusa grass for

thy seat, O sinless one. Here is some clean Saktu acquired by lawful

means, O puissant one. Given by us, O foremost of regenerate persons, do

thou accept it,' Thus addressed by them, that Brahmana accepted the

Kudava of powdered barley that was offered to him and ate it all. But his

hunger, O king, was not appeased by what he ate. The Brahmana in the

observance of the Unccha vow, seeing that his guest's hunger was still

unappeased, began to think of what other food he could place before him

for gratifying him. Then his wife said unto him,--'Let my share be given

unto him. Let this foremost of regenerate persons be gratified and let

him then go whithersoever he will.' Knowing that his chaste wife who said

so was herself afflicted by hunger, that best of Brahmanas could not

approve of her share of the powdered barley being given to the guest.

Indeed, that best of Brahmanas possessed of learning, knowing from his

own state that his aged, toil-worn, cheerless, and helpless wife was

herself afflicted by hunger and seeing that lady who had been emaciated

into mere skin and bone was quivering with weakness, addressed her and

said, 'O beautiful one, with even animals, with even worms and insects,

wives are fed and protected. It behoveth thee not, therefore, to say so.

The wife treats her lord with kindness and feeds and protects him.

Everything appertaining to religion, pleasure, and wealth, careful

nursing, offspring for perpetuating the race, are all dependent on the

wife. Indeed, the merits of a person himself as also of his deceased

ancestors depend also on her. The wife should know her lord by his acts.

Verily, that man who fails to protect his wife earns great infamy here

and goes into Hell hereafter. Such a man falls down from even a position

of great fame and never succeeds in acquiring regions of happiness

hereafter.' Thus addressed, she answered him, saying, 'O regenerate one,

our religious acts and wealth are united. Do thou take a fourth of this

barley. Indeed, be gratified with me. Truth, pleasure, religious merit,

and Heaven as acquirable, by good qualities, of women, as also all the

objects of their desire, O foremost of regenerate ones, are dependent on

the husband. In the production of offspring the mother contributes her

blood. The father contributes his seed. The husband is the highest deity

of the wife. Through the grace of the husband, women obtain both pleasure

and offspring as the reward. Thou art my Pati (lord) for the protection

thou givest me. Thou art my Bhartri for the means of sustenance thou

givest me. Thou art, again, boon-giver to me in consequence of thy having

presented me a son. Do thou, therefore, (in return for so many favours),

take my share of the barley and give it unto the guest. Overcome by

decrepitude, thou art of advanced years. Afflicted by hunger thou art

exceedingly weakened. Worn out with fasts, thou art very much emaciated.

(If thou couldst part with thy share, why should not I part with mine)'

Thus addressed by her, he took her share of the powdered barley and

addressing his guest said,--'O regenerate one, O best of men, do thou

accept this measure of powdered barley as well.' The Brahmana, having

accepted that quantity, immediately ate it up, but his hunger was not yet

appeased. Beholding him ungratified, the Brahmana in the observance of

the Unccha vow became thoughtful. His son then said unto him, 'O best of

men, taking my share of the barely do thou give it to the guest. I regard

this act of mine as one of great merit. Therefore, do it. Thou shouldst

be always maintained by me with great care. Maintenance of the father is

a duty which the good always covet. The maintenance of the father in his

old age is the duty ordained for the son. Even this is the eternal sruti

(audition) current in the three worlds, O learned Rishi. By barely living

thou art capable of practising penances. The life-breath is the great

deity that resides in the bodies of all embodied creatures.'[217]

"The father, at this, said, 'If thou attainest to the age of even a

thousand years, thou wilt still seem to me to be only a little child.

Having begotten a son, the sire achieves success through him. O puissant

one, I know that the hunger of children is very strong. I am old. I shall

somehow succeed in holding my life-breaths. Do thou, O son, become strong

(by eating the food that has fallen to thy share). Old and decrepit as I

am, O son, hunger scarcely afflicts me. I have, again, for many years,

practised penances. I have no fear of death.'

"The son said, 'I am thy offspring. The Sruti declares that one's

offspring is called putra because one is rescued by him. One's own self,

again, takes birth as one's son. Do thou, therefore, rescue thyself by

thy own self (in the form of thy son).'

"The father said, 'In form thou art like me. In conduct and in

self-restraint also thou art my like. Thou hast been examined on various

occasions by me. I shall, therefore, accept thy share of the barley, O

son.' Having said this, that foremost of regenerate persons cheerfully

took his son's share of the barley and smilingly presented it to his

regenerate guest. Having eaten that barley also, the guest's hunger was

not appeased. The righteous-souled host in the observance of the unccha

vow became ashamed (at the thought that he had nothing more to give).

Desirous of doing what was agreeable to him, his chaste daughter-in-law

then, bearing her share of the barley, approached him and said, 'Through

thy son, O learned Brahmana, I shall obtain a son. Do thou, therefore,

take my share of the barley and give it unto this guest. Through thy

grace, numerous regions of beatitude will be mine for eternity. Through

the grandson one obtains those regions repairing whither one has not to

endure any kind of misery. Like the triple aggregate beginning with

Religion, or the triple aggregate of sacred fires, there is a triple

aggregate of everlasting Heavens, depending upon the son, the grandson,

and the great-grandson. The son is called Putra because he frees his

sires from debt. Through sons and grandsons one always enjoys the

happiness of those regions which are reserved for the pious and the good.'

"The father-in-law said, 'O thou of excellent vows and conduct, beholding

thee wasted by wind and sun, deprived of thy very complexion, emaciated

and almost destitute of consciousness through hunger, how can I be such a

transgressor against the rules of righteousness as to take thy share of

the barley? O auspicious damsel, it behoves thee not to say so, for the

sake of those auspicious results for which every family must strive.[218]

O auspicious damsel, how can I behold thee: at even this, the sixth

division of the day, abstaining from food and observing vows? Thou art

endued with purity and good conduct and penances. Alas, even thou hast to

pass thy days in so much misery. Thou art a child, afflicted by hunger,

and belongest to the softer sex. Thou shouldst be always protected by me.

Alas, I have to see thee worn out with fasts, O thou that art the

delighter of all thy kinsmen.'

"The daughter-in-law said, 'Thou art the senior of my senior since thou

art the deity of my deity. Thou art verily the god of my god. Do thou,

therefore, O puissant one, take my share of the barley. My body,

life-breaths, and religious rites have all one purpose viz., the service

of my senior. Through thy grace, O learned Brahmana, I shall obtain many

regions of happiness hereafter. I deserve to be looked after by thee.

Know, O regenerate one, that I am wholly devoted to thee. Cherishing also

this thought, viz., that my happiness is thy concern, it behoveth thee to

take this my share of the barley.'

"The father-in-law said, 'O chaste lady, in consequence of such conduct

of thine thou wilt for ever shine in glory, for endued with vows and

steadiness in religious rites, thy eyes are directed to that conduct

which should be observed towards seniors. Therefore, O daughter-in-law, I

shall take thy share of the barley. Thou deservest not to be deceived by

me, reckoning all thy virtues. Thou art truly, O blessed damsel, the

foremost of all persons observing the duties of righteousness.' Having

said so unto her, the Brahmana took her share of the barley and gave it

unto his guest. At this the guest became gratified with the high-souled

Brahmana endued with great piety. With gratified soul, that first of

regenerate person, possessed of great eloquence, who was none else than

the deity of Righteousness in a human form, then addressed that foremost

of Brahmanas and said, 'O best of regenerate ones, I am exceedingly

gratified with this pure gift of thine, this gift of what was acquired by

lawful means by thee, and which thou didst freely part with, agreeably to

the rules of righteousness. Verily, this gift of thine is being bruited

about in Heaven by the denizens of that happy region. Behold, flowers

have been rained down from the firmament on the Earth. The celestial

Rishis, the deities, the Gandharvas, those who walk before the deities,

and the celestial messengers, are all praising thee, struck with wonder

at thy gift. The regenerate Rishis who dwell in the regions of Brahma,

seated on their cars, are solicitous of obtaining thy sight. O foremost

of regenerate persons, go to Heaven. The Pitris residing in their own

region have all been rescued by thee. Others also who have not attained

to the position of Pitris have equally been rescued by thee for countless

Yugas. For thy Brahmacharyya, thy gifts, thy sacrifices, thy penances,

and thy acts of piety done with a pure heart, go thou to Heaven. O thou

of excellent vows, thou practisest penances with great devotion. Thy

gifts have, therefore, gratified the deities highly, O best of regenerate

ones. Since thou hast made this gift, in a season of great difficulty,

with a pure heart, thou hast, by this act of thine, conquered Heaven.

Hunger destroys one's wisdom and drives off one's righteous

understanding. One whose intelligence is overwhelmed by hunger casts off

all fortitude. He, therefore, that conquers hunger conquers Heaven

without doubt. One's righteousness is never destroyed as long as one

cherishes the inclination of making gifts. Disregarding filial affection,

disregarding the affection one feels for one's wife, and reckoning

righteousness as the foremost, thou hast paid no heed to the cravings of

nature. The acquisition of wealth is an act of slight merit. Its gift to

a deserving person is fraught with greater merit. Of still greater merit

is the (proper) time. Lastly, devotion (in the matter of gift) is fraught

with the highest merit. The door of Heaven is very difficult to see.

Through heedlessness men fail to obtain a sight of it. The bar of

Heaven's door has cupidity for its seed. That bar is kept fastened by

desire and affection. Verily, Heaven's door is unapproachable. Those men

who subdued wrath and conquered their passions, those Brahmanas who are

endued with penances and who make gifts according to the measure of their

ability, succeed in beholding it. It has been said that he that gives

away a hundred, having a thousand, he that gives away ten, having a

hundred, and he that gives a handful of water, having no wealth, are all

equal in respect of the merit they earn. King Rantideva, when divested of

all his wealth, gave a small quantity of water with a pure heart. Through

this gift, O learned Brahmana, he went to Heaven. The deity of

righteousness is never gratified so much with large gifts of costly

things as with gifts of even things of no value, if acquired lawfully and

given away with devotion and faith. King Nriga had made gifts of

thousands of kine unto the regenerate class. By giving away only one cow

that did not belong to him, he fell into Hell. Usinara's son Sivi of

excellent vows, by giving away the flesh of his own body, is rejoicing in

Heaven, having attained to the regions of the righteous. Mere wealth is

not merit. Good men acquire merit by exerting to the best of their power

and with the aid of pious meals. One does not acquire such merit by means

of even diverse sacrifices as with even a little wealth that has been

earned lawfully. Through wrath, the fruits of gifts are destroyed.

Through cupidity one fails to go to Heaven. One conversant with the

merits of gift, and leading a just course of conduct succeeds, through

penances, in enjoying Heaven. The fruit, O Brahmana, of this gift made by

thee (of a prastha of powdered barley) is much greater than what one

acquires by many Rajasuya sacrifices with profuse gifts or many

Horse-sacrifices. With this prastha of powdered barley thou hast

conquered the eternal region of Brahman. Go thou in happiness, O learned

Brahmana, to the abode of Brahman that is without the stain of darkness.

O foremost of regenerate persons, a celestial car is here for all of you.

Do thou ascend it as pleasest thee, O Brahmana, I am the deity of

Righteousness. Behold me! Thou hast rescued thy body. The fame of thy

achievement will last in the world. With thy wife, thy son, and thy

daughter-in-law, go now to Heaven.'--After the deity of Righteousness had

said these words, that Brahmana, with his wife, son and daughter-in-law,

proceeded to Heaven. After that learned Brahmana, conversant with all

duties, had thus ascended to Heaven with his son, daughter-in-law, and

wife numbering the fourth, I came out of my hole. There with the scent of

that powdered barley, with the mire caused by the water (which the

Brahmana had given to his guest), with the contact (of my body) with the

celestial flowers that had been rained down, with the particles of the

barley-powder which that good man had given away, and the penances of

that Brahmana, my head became gold, Behold, in consequence of the gift of

that Brahmana who was firm in truth, and his penances, half of this my

ample body has become golden. Ye regenerate ones, for converting the rest

of my body into gold I repeatedly repair, with a cheerful heart, to the

retreats of ascetics and the sacrifices performed by kings. Hearing of

this sacrifice of the Kuru king endued with great wisdom, I came hither

with high hopes. I have not, however, been made gold. Ye foremost of

Brahmanas, it was for this that I uttered those words, viz., that this

sacrifice can by no means compare with (the gift of) that prastha of

powdered barley. With the grains of that prastha of powdered barley, I

was made gold on that occasion. This great sacrifice however, is not

equal to those grains. Even this is my opinion.' Having said those words

unto all those foremost of Brahmanas, the mongoose disappeared from their

sight. Those Brahmanas then returned to their respective homes.'

"Vaisampayana continued, 'O conquerer of hostile towns, I have now told

thee all relating to that wonderful incident which occurred in that great

Horse-sacrifice. Thou shouldst not, O king, think highly of sacrifice.

Millions of Rishis have ascended to Heaven with the aid of only their

penances. Abstention from injury as regards all creatures, contentment,

conduct, sincerity, penances, self-restraint, truthfulness, and gifts are

each equal in point of merit to sacrifice."'

SECTION XCI

"Janamejaya said, 'O puissant Rishi, kings are attached to sacrifices.

The great Rishis are attached to penances. Learned Brahmanas are

observant of tranquillity of mind, peacefulness of behaviour, and

self-restraint. Hence it seems that nothing can be seen in this world

which can compare with the fruits of sacrifices. Even this is my

conviction. That conviction, again, seems to be undoubtedly correct.

Innumerable kings, O best of regenerate persons, having worshipped the

deities in sacrifices, earned high fame here and obtained Heaven

hereafter. Endued with great energy, the puissant chief of the deities

viz., Indra of a thousand eyes, obtained the sovereignty over the deities

through the many sacrifices he performed with gifts in profusion and

attained to the fruition of all his wishes. When king Yudhishthira, with

Bhima and Arjuna by him, resembled the chief of the deities himself in

prosperity and prowess, why then did that mongoose depreciate that great

Horse-sacrifice of the high-souled monarch?'

"Vaisampayana said, 'Do thou listen to me, O king, as I discourse to thee

duly, O Bharata, on the excellent ordinances relating to sacrifice and

the fruits also, O ruler of men, that sacrifice yields. Formerly, on one

occasion Sakra performed a particular sacrifice. While the limbs of the

sacrifice were spread out, the Ritwijas became busy in accomplishing the

diverse rites ordained in the scriptures. The pourer of libations,

possessed of every qualification, became engaged in pouring libations of

clarified butter. The great Rishis were seated around. The deities were

summoned one by one by contented Brahmanas of great learning uttering

scriptural Mantras in sweet voices. Those foremost of Adhwaryyus, not

fatigued with what they did, recited the Mantras of the Yajurveda in soft

accents. The time came for slaughtering the animals. When the animals

selected for sacrifice were seized, the great Rishis, O king, felt

compassion for them. Beholding that the animals had all become cheerless,

those Rishis, endued with wealth of penances, approached Sakra and said

unto him, 'This method of sacrifice is not auspicious. Desirous of

acquiring great merit as thou art, this is verily an indication of thy

unacquaintance with sacrifice. O Purandara, animals have not been

ordained to be slaughtered in sacrifices. O puissant one, these

preparations of thine are destructive of merit. This sacrifice is not

consistent with righteousness. The destruction of creatures can never be

said to be an act of righteousness. If thou wishest it, let thy priests

perform thy sacrifice according to the Agama. By performing a sacrifice

according to the (true import of the) scriptural ordinances, great will

be the merit achieved by thee. O thou of a hundred eyes, do thou perform

the sacrifice with seeds of grain that have been kept for three years.

Even this, O Sakra, would be fraught with great righteousness and

productive of fruits of high efficacy.' The deity of a hundred

sacrifices, however, influenced by pride and overwhelmed by stupefaction,

did not accept these words uttered by the Rishis. Then, O Bharata, a

great dispute arose in that sacrifice of Sakra between the ascetics as to

how sacrifices should be performed, that is, should they be performed

with mobile creatures or with immobile objects. All of them were worn out

with disputation. The Rishis then, those beholders of truth, having made

an understanding with Sakra (about referring the matter to arbitration)

asked king Vasu, 'O highly blessed one, what is the Vedic declaration

about sacrifices? Is it preferable to perform sacrifices with animals or

with steeds and juices? Hearing the question, king Vasu, without all

judging of the strength or weakness of the arguments on the two sides, at

once answered, saying, 'Sacrifices may be performed with whichever of the

two kinds of objects is ready.' Having answered the question thus, he had

to enter the nether regions. Indeed the puissant ruler of the Chedis had

to undergo that misery for having answered falsely. Therefore, when a

doubt arises, no person, however wise, should singly decide the matter,

unless he be the puissant and self-born Lord himself of creatures. Gifts

made by a sinner with an impure understanding, even when they are very

large, become lost. Such gifts go for nothing. By the gifts made by a

person of unrighteous conduct,--one, that is, who is of sinful soul and

who is a destroyer, just fame is never acquired either here or hereafter.

That person of little intelligence who, from desire of acquiring merit,

performs sacrifices with wealth acquired by unrighteous means, never

succeeds in earning merit. That low wretch of sinful soul, who

hypocritically assuming a garb of righteousness mikes gifts unto

Brahmanas, only creates the conviction in men about his own righteousness

(without earning true merit). That Brahmana of uncontrolled conduct, who

acquires wealth by sinful acts, over overwhelmed by passion and

stupefaction, attains at last to the goal of the sinful. Someone,

overwhelmed by cupidity and stupefaction, becomes bent on strong wealth.

He is seen to persecute all creatures, urged by a sinful and impure

understanding. He who, having acquired wealth by such means, makes gifts

or performs sacrifices therewith, never enjoys the fruits of those gifts

or sacrifices in the other world in consequence of the wealth having been

earned by unrighteous means. Men endued with wealth of penances, by

giving away, to the best of their power, grains of corn picked up from

the fields or roots or fruits or pot-herbs or water or leaves, acquire

great merit and proceed to Heaven. Even such gifts, as also compassion to

all creatures, and Brahmacharyya, truthfulness of speech and kindness,

and fortitude, and forgiveness, constitute the eternal foundations of

Righteousness which itself is eternal. We hear of Visvamitra and other

kings of ancient times. Indeed, Visvamitra, and Asita, and king Janaka,

and Kakshasena and Arshtisena, and king Sindhudwipa,--these and many

other kings, endued with wealth of penances, having made gifts of

articles acquired lawfully, have attained to high success. Those amongst

Brahmanas and Kshatriyas and Vaisyas and Sudras who betake themselves to

penances, O Bharata, and who purify themselves by gifts and other acts of

righteousness, proceed to Heaven."

SECTION XCII

"Janamejaya said, 'If, O illustrious one, Heaven is the fruit of wealth

acquired by lawful means, do thou discourse to me fully on it. Thou art

well-conversant with the subject and therefore, it behoveth thee to

explain it. O regenerate one, thou hast said unto me what the high fruit

was that accrued unto that Brahmana, who lived according to the Unccha

mode, through his gift of powdered barley. Without doubt, all thou hast

said is true. In what way, however, was the attainment held certain of

the highest end in all sacrifices? O foremost of regenerate persons, it

behoveth thee to expound this to me in all its details.'

"Vaisampayana said, 'In this connection is cited this old narrative, O

chastiser of foes, of what occurred in former days in the great sacrifice

of Agastya. In olden days, O king, Agastya of great energy, devoted to

the good of all creatures, entered into a Diksha extending for twelve

years.[219] In that sacrifice of the high-souled Rishi many Hotris were

engaged that resembled blazing fires in the splendour of their bodies.

Among them were men that subsisted upon roots or fruits, or that used two

pieces of stone only for husking their corn, or that were supported by

only the rays (of the moon). Among them were also men who never took any

food unless it was placed before them by others solicitous of feeding

them, and those who never ate anything without having first served the

deities, the Pitris, and guests, and those who never washed the food

which they took. There were also Yatis and Bikshus among them, O king.

All of them were men who had obtained a sight of the deity of

Righteousness in his embodied form. They had subjugated wrath and

acquired a complete mastery over all their senses. Living in the

observance of self-restraint, they were freed from pride and the desire

of injuring others. They were always observant of a pure conduct and were

never obstructed (in the prosecution of their purposes) by their senses.

Those great Rishis attended that sacrifice and accomplished its various

rites. The illustrious Rishi (Agastya) acquired the food that was

collected in that sacrifice and that came up to the required measure, by

lawful means according to the best of his power. Numerous other ascetics

at that time performed large sacrifices. As Agastya, however, was engaged

in that sacrifice of his, the thousand-eyed Indra, O best of the

Bharatas, ceased to pour rain (on the Earth). At the intervals, O king,

of the sacrificial rites, this talk occurred among those Rishis of

cleansed souls about the high-souled Agastya, viz., 'This Agastya,

engaged in sacrifice, is making gifts of food with heart purged of pride

and vanity. The deity of the clouds, however, has ceased to pour rain.

How, indeed, will food grow? This sacrifice of the Rishi, ye Brahmanas,

is great and extends for twelve years. The deity will not pour rain for

these twelve years. Reflecting on this, it behoveth you to do some favour

unto this Rishi of great intelligence, viz., Agastya of severe penances.'

When these words were said, Agastya of great prowess, gratifying those

ascetics by bending his head, said, 'If Vasava does not pour rain for

those twelve years, I shall then perform the mental sacrifice. Even this

is the eternal ordinance. If Vasava does not pour rain for these twelve

years, I shall then perform the Touch-sacrifice. Even this is the eternal

sacrifice. If Vasava does not pour rain for these twelve years, I shall

then, putting forth all my exertion, make arrangements for other

sacrifices characterised by the observance of the most difficult and

severe vows. This present sacrifice of mine, with seeds, has been

arranged for by me with labour extending for many years.[220] I shall,

with seeds, accomplish much good. No impediment will arise. This my

sacrifice is incapable of being baffled. It matters little whether the

deity pours rains or no downpours happen. Indeed, if Indra does not, of

his own will, show any regard for me, I shall, in that case, transform

myself into Indra and keep all creatures alive. Every creature, on

whatever food he has been nourished, will continue to be nourished on it

as before. I can even repeatedly create a different order of things. Let

gold and whatever else of wealth there is, come to this place today. Let

all the wealth that occurs in the three worlds come here today of its own

accord. Let all the tribes of celestial Apsaras, all the Gandharvas along

with the Kinnaras, and Viswavasu, and others there are (of that order),

approach this sacrifice of mine. Let all the wealth that exists among the

Northern Kurus, come of their own accord to these sacrifices. Let Heaven,

and all those who have Heaven for their home, and Dharma himself, come

hither.'--After the ascetic had uttered these words, everything happened

as he wished, in consequence of his penances, for Agastya was endued with

a mind that resembled a blazing fire and was possessed of extraordinary

energy. The Rishis who were there beheld the power of penances with

rejoicing hearts. Filled with wonder they then said these words of grave

import.'

"The Rishis said, 'We have been highly gratified with the words thou hast

uttered. We do not, however, wish that thy penances should suffer any

diminution. Those sacrifices are approved by us which are performed by

lawful means. Indeed, we desire duly those sacrifices which rest on

lawful means.[221] Earning our food by lawful means and observant of our

respective duties, we shall seek to go through sacrificial initiations

and the pouring of libations on the sacred fire and the other religious

rites. We should adore the deities, practising Brahmacharyya by lawful

means. Completing the period of Brahmacharyya we have come out of our

abode, observing lawful methods. That understanding, which is freed from

the desire of inflicting any kind of injury on others, is approved by us.

Thou shouldst always, O puissant one, command such abstention from injury

in all sacrifices. We shall then be highly gratified, O foremast of

regenerate ones. After the completion of thy sacrifice, when dismissed by

thee, we shall then, leaving this place, go away.' As they were saying

these words, Purandara, the chief of the deities, endued with great

energy, beholding the power of Agastya's penances, poured rain. Indeed, O

Janamejaya, till the completion of the sacrifice of that Rishi of

immeasurable prowess, the deity of rain poured rain that met the wishes

of men in respect of both quantity and time. Placing Vrihaspati before

him, the chief of the deities came there, O royal sage, and gratified the

Rishi Agastya. On the completion of that sacrifice, Agastya, filled with

joy, worshipped those great Rishis duly and then dismissed them all.'

"Janamejaya said, 'Who was that mongoose with a golden head, that said

all those words in a human voice? Asked by me, do thou tell me this.'

"Vaisampayana said, 'Thou didst not ask me before and, therefore, I did

not tell thee. Hear as I tell thee who that mongoose was and why he could

assume a human voice. In former times, the Rishi Jamadagni proposed to

perform a Sraddha. His Homa cow came to him and the Rishi milked her

himself. He then placed the milk in a vessel that was new, durable and

pure. The deity Dharma, assuming the form of Anger, entered that vessel

of milk. Indeed, Dharma was desirous of ascertaining what that foremost

of Rishis would do when seeing some injury done to him. Having reflected

thus, Dharma spoiled that milk. Knowing that the spoiler of his milk was

Anger, the ascetic was not at all enraged with him. Anger, then, assuming

the form of a Brahmana lady, showed himself to the Rishi. Indeed, Anger,

finding that he had been conquered by that foremost one of Bhrigu's race,

addressed him, saying, 'O chief of Bhrigu's race, I have been conquered

by thee. There is a saying among men that the Bhrigus are very wrathful.

I now find that that saying is false, since I have been subdued by thee.

Thou art possessed of a mighty soul. Thou art endued with forgiveness. I

stand here today, owning thy sway. I fear thy penances, O righteous one.

Do thou, O puissant Rishi, show me favour.'

"Jamadagni said, 'I have seen thee, O Anger, in thy embodied form. Go

thou whithersoever thou likest, without any anxiety. Thou hast not done

me any injury today. I have no grudge against thee. Those for whom I had

kept this milk are the highly blessed Pitris. Present thyself before them

and ascertain their intentions.' Thus addressed, penetrated with fear,

Anger vanished from the sight of the Rishi. Through the curse of the

Pitris he became a mongoose. He then began to gratify the Pitris in order

to bring about an end of his curse. By them he was told these words, 'By

speaking disrespectfully of Dharma thou shalt attain to the end of thy

curse.' Thus addressed by them he wandered over places where sacrifices

were performed and over other sacred places, employed in censuring great

sacrifices. It was he that came to the great sacrifice of king

Yudhishthira. Dispraising the son of Dharma by a reference to the prastha

of powdered barley, Anger became freed from his curse, for Yudhishthira

(as Dharma's son) was Dharma's self. Even this is what occurred in the

sacrifice of that high-souled king. Mongoose disappeared there in our

very sight.'"[222]

The end of Aswamedha Parva

FOOTNOTES

1. Mahavahu occurs twice in this passage. One of the epithets is left out

on the score of redundancy.

2. i.e., human sacrifice. From this it appears that the sacrifice of

human beings was in vogue at the time.

3. King Marutta celebrated a sacrifice in the Himalayas, bestowing gold

on Brahmanas. Not being able to carry the entire quantity, they had

carried as much as they could, throwing away the remainder.

4. Digambara, i.e., in naked state.

5. Nityada always, left out on the ground of redundancy.

6. Bhutanam etc. is explained by Nilakantha as no swasya, and the

vocative vibho is taken as Paramatman.

7. Agatagamam implies, as explained by the commentator,

praptasastrarahasyam.

8. Nirakarasritena is explained by Nilakantha as

Asamprajnatas-samadhi-samadhigamya Brhamabhavasritena, implying reliance

on Brahman by having recourse to Samadhi or a suspension of all functions

of both body and mind (through Yoga) and arrival at that state which is

one of perfect unconsciousness.'

9. The dissolution here spoken of is the Mahapralaya and not the Khanda

or Avantara Pralayas. Till then, the sage will look upon all beings,

i.e., their repeated migrations.

10. The commentator explains that altogether seven questions are asked.

The first is about the dissolution of the body. The second relates to the

manner of re-acquiring a body. The third has reference to the manner in

which rebirth may be avoided. The fourth relates to the causes that

operate for giving a body to Jiva. By Prakriti is meant Nature or that

Nescience which is the cause of body. The fifth relates to the Anyat or

Param, viz., how final Emancipation or absorption into Brahman takes

place. The sixth pertains to the manner in which the fruits of acts are

enjoyed or endured. The seventh enquires after the way in which acts

attach to Jiva even when devoid of a body.

11. Kala here means both the season of the year and the age of the

person. Food that is beneficial in summer is not so in winter, or that

which is beneficial in youth is otherwise at old age. All the texts that

I have seen have viditwa and not aviditiwa which Telang takes in his

version for the Sacred Books of the East. Kala is always interpreted by

the commentators of Charaka as referring to either period of life or

period of the year. This, as well as the following verses, relates to the

laws of health as expounded by Charaka.

12. The faults are three, viz., Wind, Bile, and Phlegm. When existing in

a state of harmony, they produce health. When one is excited or two, or

all, indisposition sets in. They are called dosha or faults, because of

their liability to be excited and product, disease. Telang, not

suspecting that the whole passage is a reproduction of a passage in the

ancient work edited by Charaka, misunderstands some expressions and

wrongly renders doshan into 'disorders.'

13. Jivitam in the second line seems to be an objective of sariram in the

first.

14. Garbha-sankramane is explained by Nilakantha as 'entering the foetus

in the womb after casting off the body appertaining to the other world. I

think Telang is not correct in his version of 19 and 20. Atisarpana can

never imply 'exhaustion'; hence, karmanam can never be the reading he

adopts. Besides tadrisam seems to settle the question. The tortures felt

at death are similar to those at birth.

15. Sambutatwam is sanhatatwam. Niyachachati is nasyyati Vayu is

understood in the second line, or that in the first line of the next

verse may be taken as the nom. of niyachachati.

16. Pachante is phalam prayachhanti.

17. Nilakantha explains this verse in a different way. According to him

it means,--'in consequence of his subtlety and imperceptibility, Jiva

does not become attached to anything. For this reason, one possessed of a

knowledge of Brahman, having become cognisant of Brahman and attained the

great object of his desire, succeeds in becoming so (i.e., dissociated

from all things). This interpretation seems to be a little far-fetched.

18. Chetasa indicates upadhibhutena, for previously, Jiva was without

upadhi. Pranasthaneshu implies Indriyagolokeshu or those vital parts

which constitute the seats of the senses. Chetana does not, I think, mean

'consciousness.' It implies mind.

19. Causes them to grow. I do not follow Nilakantha here.

20. Nilakantha points out that one of the cha's indicates the reason or

cause. Hence, the use of 'therefore' in the text.

21. Vikrita does not necessarily mean degraded. It implies 'changed or

altered.' Jiva, who is pure and immaculate, takes birth in this world,

failing away from his true status of Brahman owing to his acts. Acts,

again, are eternal, no beginning being conceivable.

22. Parantwa-maritam-aksharam indicates two things, viz., Amritam and

Aksharam. The first line speaks of Kshara, or the material case, or body;

then of that which is para or other. This other is of two kinds, viz.,

Amritam or suddha-chaitanyam, implying Brahman in its condition of

purity; and Aksharamt or Jiva as existing in the material case. In the

second line, trayanam refers to Kshara, Amrita, and Akshara. Mithunam is

duality, referring to that which is composed of Kshara and Akshara. What

is stated in this verse is that every Purusha is a duality, made up of

Kshara and Akshara. Telang gives a different version of the verse. He

ignores the word trayanam totally, and takes Mithunam as implying a

couple (male and female). All the texts I have seen contain trayanam.

23. Atra purvajamnani (vishaye) yatha kaschit Medhavi etc., (vadet).

seems to be the correct order of the words. Telang translates the first

line differently.

24. Ekayana is the one receptacle of all things, viz., Brahman. Tushni

implies ahamevedam sarvamasmityabhimanamapyakurvan i.e., 'without even

retaining the consciousness of his own identity with everything.'

Kinchikachintayan--i.e., not even thinking that he is existing. Purvam

purvam parityajya implies the gradual merging of the grosser in the

subtler. i.e., the successive stages of Yoga before absorption into

Brahman. I follow Nilakantha.

25. The first half of the second line of 8 is read differently in the

Bengal texts. Aswasthamavasam mudham implies 'without ease or happiness,

endued with slavery and ignorance.'

26. The Soul being destitute of these becomes Chinmatra, i.e., a pure

Chit without the attributes superinduced upon it by Ne-science or

ignorance.

27. Formlessness implies subtlety. 'Without cause' implies increate or as

identical with eternal Brahman. Dissociation from attributes while

enjoying them implies an emancipate condition.

28. Nirvana, according to orthodox commentators, implies the annihilation

or cessation of separate or individual existence by absorption into

universal and eternal Brahman.

29. The impressions caused by objects outside self are destroyed by those

belonging to contemplation. The latter, again, should be destroyed before

absorption into Brahman can occur.

30. Siddham is explained as 'destitute of the errors due to Ne-science.'

31. Attnanam is Chittam; atmani is dehe; charayan is antarmukham kritwa;

nityam is adyantasunyam. So Nilakantha.

32. 'Fixing the mind upon the soul' is that concentration which leads to

Emancipation. This becomes possible in consequence of severe austerities

undergone previously.

33. I expand the verse a little to make it intelligible. The sense is

this: having seen the supreme Soul in Samadhi, upon awaking from it, he

recognises it in the universe, i.e., regards the universe to be nothing

else than the Supreme Soul.

34. This may also mean 'he has none superior to him; not even he that is

the Lord of the universe.'

35. The first line seems to be doubtful. The sense, as I understand it,

is,--such a person becomes the god of the very gods. The causal verb

karayate may be taken as equivalent to karoti.

36. I follow Nilakantha in rendering the second line. The sense is clear,

viz., that one should not fall away from the practice of Yoga, tempted by

the puissance that Yoga brings. Telang renders the line 'one practising

concentration should never become despondent.' I think, Nilakantha is

right.

37. Nilakantha notes that this indicates that only that Yogin who has not

advanced much may be tempted by the desire of enjoyment. He, however, who

has adequately devoted himself to Yoga feels no regard for Indra himself

but can turn him away like Diogenes dismissing Alexander the Great.

38. I have endeavoured to render verses 33 to 37 as literally as

possible, under the guide of Nilakantha, omitting his inferences. The

passage relates to the mysteries of Yoga. In the second line of 33,

drishtapurvam disam, which has been rendered 'that point of the compass

which has the Sun behind it,' means the instructions laid down in the

Vedanta as based upon Srutis. Drishtam implies 'Sruti', for it is as

authoritative as anything seen. 'Pura' implies a city, a citadel, or a

mansion. Here it refers to the body. The avasatha within the pura refers

to the chakra or nervous centres beginning with what is called the

muladhara. At the time when Brahman is realised, the whole universe

appears as Brahman and so nothing exists, besides Brahman, upon which the

mind can then dwell. Telang, I think, is not correct in rendering

manaschasya ... vahyatah as 'his mind should not any way wander outside'.

The correct version would 'the mind is then nowhere,' implying that at

that time the mind has nothing else to dwell upon. Kayamabhyantaram is

kayamabhi and antaram, i.e., both within and without the body. The

several parts of the body named, beginning with teeth, etc, refer to

eating and other operations, all of which influence the mind and dispose

it for purity and otherwise.

39. i.e., that from which the entire universe has been created.

40. Probably, 'by any of the senses'. The plural form occurs in the

original.

41. This answers the questions respecting the form of the Soul, says

Nilakantha.

42. I render this verse, following Nilakantha's gloss. The second line of

50, according to that commentator, refers to the ascension of the Yogin

from Brahma vested with attributes to Brahma divested of all attributes.

The tam does not refer to body, as Telang takes it, but to Brahma as

endued with hands and feet on all sides, etc. Deheswam dharayan means

'restraining the mind within the body'. Kevalam Brahma is Brahma without

attributes.

43. The speaker here is the regenerate visitor of Krishna. The latter is

repeating the words of that visitor. In this verse, Krishna, forgetting

that he is merely reciting the words of another, refers to himself as the

Supreme Brahman in whom one must merge for attaining to Emancipation.

44. The second line of 56 is read variously.

45. Heaven is the reward of those who follow the religion of Pravritti or

acts, such as sacrifices, religious observances, etc. The followers,

however, of the religion of Nivritti or inaction, i.e., they who betake

themselves to the path of knowledge, become emancipated. The deities

derive their sustenance from the former and become even jealous of the

latter, for the emancipate state is higher than that of the deities

themselves.

46. Avichakshanam is undiscerning, in the sense of the husband's not

knowing that the interrogatrix as wife, has no other refuge than her lord

with all his defects.

47. I follow Nilakantha. Telang adopts the views or Arjuna Misra and

renders the first line as 'whatever acts are seized (by the touch, or

seen, or heard, etc.') Grahyam, according to Nilakantha, implies those

acts, like Diksha, etc, which are adopted with the aid of others.

48. This seat, says Nilakantha, is called Avimukta and lies between the

eyebrows and the nose.

49. Nilakantha interprets this mystically. By Soma he understands the

artery or duct called Ida, and by Agni the duct called Pingala. Dhira is

Buddipreraka; vyavayam is sancharam. Dhirobhutani dharayan nityam

vyavayam kurute is the order of the words. The sense is this: in this

spot is seated Brahman; there Ida and Pingala meet; and there also is

Vayu which urges the understanding and upholds all living creatures.

50. Yatra is not to be taken as a locative here. It is equivalent to

yatah or for which.

51. Tasmin is taken, by Nilakantha as Apana sahite Prane.

52. Utkarshena anayati, hence Udana, says Nilakantha. The sense of the

whole passage seems to be this. Worldly life is regulated by the

life-breaths. These are attached to the Soul and lead to its individual

manifestations. Udana controls all the breaths. Udana is controlled by

penance. It is penance then that destroys the round of rebirths and leads

to absorption into Brahman.

53. The meaning seems to be this: they who renounce sensuous objects can

create them when they like. One casting off smell that has earth for its

object can create earth when he likes.

54. What is stated in this passage is, shortly, this: the ear, etc, are

the Hotris or sacrificing priests who are to pour libations on the

sacrificial fire. The perceptions and functions of those organs

constitute the Havi or libations that are to be poured. The points, wind,

etc, are the Agni or sacred fires on which they are to be poured. These

statements are recapitulated in verse 5. The objects of the senses, of

the same as those in verse 3, are the fuel, previously described as Havi

or libations, which are to be burnt off by being cast into the fires.

55. The Hridaya or heart is the Garhapatya fire. From it is produced

another fire, the Ahavaniya, viz., the mind. 'The heart was pierced. From

the heart arose mind, for the mind arose Chandramas,' is the declaration

of the Sruti cited by Nilakantha. The Ahavaniya fire or mind is the

mouth. Asyam ahavaniya is the Sruti. Annamayam hi Somya manas, apomayah

pranah, tejomayi vak is the Sruti that bears upon this. Food or fire,

poured into the mouth develops into speech or word. Vachaspati implies

the Veda or word. First arises the word, the mind sets itself upon it,

desirous of creation. This corresponds with the Mosaic Genesis.--'God

said; let there be light, and there was light.' The word was first.

56. The last question seems to be this: in dreamless slumber, the mind

disappears totally. If it is the mind upon which Prana rests, why does

not Prana also disappear? It is seen to separate itself from mind, for it

continues to exist while mind does not exist. If so, i.e., if existing,

as it must be admitted to do, why does it not apprehend objects? What is

it that restrains its powers of apprehension?

57. Bhutatmanam is ordinary Prajapati. Nilakantha takes it to mean here

individual Jiva or self.

58. It is, through words that desirable fruits, visible and invisible,

are acquired. Of course, word means both ordinary speech and Vedic

Mantras.

59. The speaker is the Brahmana, which Nilakantha explains to mean 'the

Brahmana named Manas or Mind'. Instead of such a learned interpretation,

we may take it as implying that the Brahmana is repeating the answer

which Bhutatman, i.e., Prajapati or Jiva, made to Word. The Brahmana is

the real speaker. He recites the words of Jiva. Immovable, according to

Nilakantha, means 'that which is seizable by the external senses'; and

'movable', that which is beyond the ken of the senses, such as heaven,

etc. The external world being only a manifestation of the mind, it is

spoken of here as identical with it. So, the ideas in the mind which are

not due to the senses, are only the mind. This is the movable mind. That

mind depends on word or the scriptures.

60. Telang gives a different version of this verse. I offer a verbal

tendering, without attempting to explain it.

61. i.e., as noisy or noiseless.

62. I have given as close a verbal rendering of the passage as possible.

The sense, however, is not very intelligible to me. The gloss of

Nilakantha is as unintelligible as the text. Telang also has given a

verbal rendering which differs from the above slightly. His foot-notes do

not, I think, bring out the meaning at all. As regards the two vernacular

versions, both are useless.

63. The correct reading is cha after arthan and not twam after it. Hence,

the Senses say that, without ourselves and without those which are our

objects, thou canst not have thy enjoyments.'

64. Thus creatures may exist through us, even though mind may be out of

order.

65. Both mental purposes and dreams having failed to gratify him.

66. The reading sarvam in the second line is incorrect, though Nilakantha

adopts it. The different portions of the fire are indicated as the

different attributes. The smoke is of the form of Darkness (Tamas): the

ashes are the attributes of Passion; while the blazing flame, that into

which the oblation is thrown, is the attribute of Goodness.

67. I give a close rendering of these verses, without endeavouring to

bring out the sense as explained by the commentators. The printed texts

are not correct. The text adopted by Nilakantha differs from that of

Arjuna Misra. The very order of the verses is not uniform in all the

texts.

68. 'These' refers to action, agent and instrument. The qualities of

which they are possessed are goodness, passion, and darkness.

69. What is stated in these two verses is this: it is the Senses that

enjoy; and not the Soul. This is well known to those that are learned. On

the other hand, those that are not learned, regard this or that to be

theirs, when in reality they are different from them. They are their

selves, and not their senses, although they take themselves for the

latter, ignorantly identifying themselves with things which they are not.

70. What is stated here is this: Restraining the senses and the mind, the

objects of those senses and the mind should be poured as libations on the

sacred fire of the Soul that is within the body.

71. i.e., truth is the Sastra of the Prasastri.

72. Narayana is taken by Nilakantha to stand here for either the Veda or

the Soul. The animals offered up to Narayana in days of old were the

senses offered up as sacrifices.

73. Srota here means preceptor or dispeller of doubts. Amaratwam is the

status of the immortal head of all.

74. I think Telang is not correct in his rendering of this verse. What is

stated here is plain, viz., that it is He who is the preceptor and the

disciple. Ayam srinoti,--'prochyamanam grihnati,--'tat prichcchatah ato

bhuyas anye srinanti is the grammar of the construction. The conclusion

then comes--'gururanyo na vidyate'.

75. One who understands the truth.

76. The seven large trees are the five senses, the mind, and the

understanding. The fruits are the pleasures and pains derived from or

through them. The guests are the powers of each sense, for it is they

that receive those pleasures and pains. The hermitages are those very

trees under which the guests take shelter. The seven forms of Yoga are

the extinctions of the seven senses. The seven forms of initiation are

the repudiation, one after another, of the actions of the seven senses.

77. The correct reading is bhavantyanityah and vahuswabhavan.

78. Swabhava is explained by Nilakantha as sutaram abhava.

79. The sense seems to be this; the life-winds indicate the operations of

the several organs of action: the tongue, which stands here for all the

organs of perception, of the sensual perceptions; the mind, of all the

internal operations; the quality of goodness, of all pleasure; and the

quality of passion, of all kinds of pain. These, therefore include the

whole external and the internal worlds. He that is free from these,

transcends sin, for sin is destroyed by freedom from these, knowledge

being the means of attaining to that freedom.

80. 'I have no fault etc.'--The sense seems to be that by doing these

rites with the aid of Mantras I have done that which has been approved

from ages past by those who have always been regarded wise. My eyes,

however, have now been opened by thee. I should not be held responsible

for what I did while I was ignorant.

81. Kshatriyas always require Brahmanas for assisting them in their acts.

These particular Kshatriyas, through fear of Rama, fled to the forests

and mountains. They could not, accordingly, find Brahmanas for assisting

them. Their children, therefore, fell away from the status of Kshatriyas

and became Vrishalas or Sudras.

82. Kshatriya-bandhu always implies low or inferior Kshatriyas, as

Brahma-bandhu implies low or inferior Brahmanas. The expression, very

probably, is similar to Brahman-sangat in current Bengali. It does not

surely mean 'kinsmen of Kshatriyas'.

83. The vocative, 'O foremost of regenerate ones' applies to Jamadagni's

son. The narration is that of the Pitris. All the copies, however,

represent this as the Brahmana's speech to his wife. Indeed, the Brahmana

is only reciting to his wife the speech of the Pitris to Rama. The Yoga

here spoken of is, as Nilakantha explains the Raja-Yoga. Previously,

Alarka had been bent upon Hatha-Yoga which frequently ends in the

destruction of the person practising it.

84. Praharsha, rendered 'exultation', is explained by Nilakantha as the

joy that is felt at the certainty of attaining what is desired. Priti is

that satisfaction which is felt when the object desired is attained.

Ananda is what arises while enjoying the attained object.

85. The sense seems to be this. Having first conquered the internal foes

mentioned, the man of intelligence, bent on effecting his deliverance,

should then seek to vanquish all external foes standing in his way.

86. Nilakantha explains that dosha here refers to attachment, cupidity

and the rest; while Sadhu implies not men but the virtues of tranquillity

and the rest.

87. think Telang renders this verse wrongly. Samhatadehabandhanah does

not mean 'with bodily frame destroyed' but 'with bodily frame united.' If

samhata be taken as destroyed, the compound bhinna-vikirna-dehah in the

second line would be a useless repetition. The meaning is that with

bodily frame or the bonds of body united, he takes birth. When he dies,

that frame becomes dismembered and scattered.

88. The conditions referred to are affluence and indigence, as explained

by Nilakantha.

89. This is, rather, obscure. Nilakantha observes that the Vedic text

referred to is: 'Do not covet anybody's property.' What Janaka says seems

to be this: Thinking of this prohibition about coveting other people's

property, I thought how could it be ascertained what belongs to others.

90. The sense seems to be this: the property of smell attaches to earth.

I do not desire smell for my own enjoyment. If it is perceived, it is

perceived by the organ of smell. The earth, therefore, is subject to me,

not I to the earth. I have transcended my sensations, and, therefore, the

objects to which they inhere. The whole world represents only the objects

of the sensations. The latter being mastered, the whole world has been

mastered by me.

91. i.e., I live and act for these and not my own self.

92. Nilakantha's reading is erroneous, Brahma-labhasya should be

Brahmana-bhasya. So also durvarasya is incorrect. Nemi may also mean the

line or track that is made by a wheel as it moves. If taken in this

sense, it would mean 'that is confined to, or that cannot deviate from

the track constituted by goodness'. The nave, Brahman, is, of course, the

Vedas.

93. The sense seems to be this. The sovereignty of the whole Earth or of

Heaven, and this knowledge of my identity with the universe--of these two

alternatives, I would freely choose the latter. Hence, he says--'This

knowledge is my wealth.'

94. These are different modes of life.

95. The sense is this: the knowledge to be acquired is that all is one.

Diverse ways there are for acquiring it. Those, again, that have attained

to tranquillity have acquired it.

96. Actions are perishable and can lead to no lasting result. It is by

the understanding that that knowledge, leading to what is permanent, is

to be attained.

97. I expand this verse a little for making it intelligible. A literal

version would run as follows: Good means may be seen, perceived as by

bees. Action is (cleansed) understanding; through folly it is invested

with the symbols of knowledge. Karmabudhhi never means 'action and

knowledge' as rendered by Telang. Abudhitwatt means 'through ignorance.'

This ignorance is of those persons whose understandings have not been

cleansed by action.

98. What is stated here is this. In the matter of achieving Emancipation,

no ordinances have been laid down, positive or negative, like those in

respect of other things. If one wishes to attain to Heaven, he should do

this and abstain from the other. For achieving Emancipation, however,

only seeing and hearing are prescribed. Seeing implies contemplation, and

hearing, the receiving of instructions from the preceptor. Nilakantha

explains hearing as Vedantadisravanam (vide his comment on the word

'srutam' in verse 3 above).

99. The speaker wishes to inculcate that one should first contemplate an

object of direct perception, such as earth, etc. Then on such

'unperceived' objects as operations of the mind. Such contemplation will

gradually lead to that which is Supreme. The abhyasa or practice referred

to in the second line is the practice of sama, dama, etc. I do not think

that Telang's version of 8 and 9 brings out the meaning clearly.

100. The sense is that when her individual soul became merged into the

Supreme soul, she became identified with Brahman. This, was, of course,

due to the knowledge of Kshetra as something separate from Kshetrajna.

101. Their origin is Brahman or Truth. They live, dissociated from their

origin, in consequence of their acts. When their acts cease, they return

to and become merged in Brahman.

102. i.e., that course of life which has for its object the acquisition

of knowledge relating to the soul. This, of course, includes the

knowledge that is needed for achieving identification with the Supreme

Soul or Brahman.

103. The specific characteristics of the five elements are, as frequently

referred before, smell attaching to earth, sound to ether, taste, to

water, etc. The deities referred to in the last verse are probably the

senses.

104. The total eleven is made up of the three qualities, the five

elements, the group of organs and senses as one, egoism and understanding.

105. Anyatha pratipannah is explained by Nilakantha as 'born in other

orders'. Telang takes it as 'Behaving in a contrary way.' 'How can goats

and sheep behave otherwise?' The sense seems to be that those born as

goats, succeed in ascending upwards through the efficacy of the religious

acts of the Brahmanas. By becoming sacrificial victims they regain their

true position.

106. Qualities abiding in Darkness etc, imply those qualities that are

permanently attached to Darkness.

107. Some texts read Santapah and not Sanghatah. The meaning then will be

grief or sorrow.

108. This may refer to the exposure of other people's weaknesses by

tearing open their veils or covers.

109. Vibhajanti implies enjoyments in this connection. Telang starts a

needless objection to this word.

110. 'From even a distance.' implies that upon even a cursory view;

without even being examined minutely.

111. What is said here is this: the three qualities exist in even the

immobile objects of the universe. As regards Darkness, it predominates in

them. As regards Passion, it dwells in such properties of theirs as

pungency, sourness, sweetness, etc, which change with time or in

consequence of cooking or through admixture. Their only properties are

said to appertain to Goodness. Tiryagbhavagatam is explained by

Nilakantha as adhikyam gatam. Telang thinks this is unwarrantable. His

own version, however, of the first line is untenable. What can be the

tiryagbhava or 'form of lower species' of immobile objects? Telang

frequently forgets that Nilakantha represents a school of interpretation

not founded by him but which existed from a time long anterior to him.

112. 'Conjunctions' are evidently the periods joining the seasons, i.e.,

the close of one season and the beginning of another.

113. This probably implies that the mind, through the aid of the senses,

enters into all things or succeeds in knowing them.

114. The sense seems to be that through these one succeeds in taking

birth as a Brahmana.

115. A repetition occurs here of about 5 verses. The passage is evidently

an interpolation originally caused by carelessness.

116. Nilakantha explains that this implies that one should regard these

as really undistinguished from the mind. Indeed, created by the mind

itself, these should always be taken as having no real existence beyond

the mind.

117. 'That' here refers to the attenuation of all things by absorption

into the mind.

118. Gunagunam is treating the qualities as not qualities; i.e.,

regarding bravery, magnanimity, etc, as really not merits, for these lead

to pride. Ekacharyyam is ekantavasam, i.e., life in seclusion, or living

without depending upon others. Anantaram is nirastasamastabheda or

non-recognition of all distinctions. Some texts read Brahmamatah meaning

'existing among Brahmanas'. Ekapadam sukham is samastasukhagarbham, i.e.,

the source or fountain of all happiness.

119. The two deities are Jiva and Iswara.

120. The correct reading, in 53 seems to be samsargabhiratam and not

samsayabhiratam.

121. In the second line, the correct words are martya and sarva. The

sense of the second line seems to be that this body is ceaselessly

revolving, for Emancipation is difficult to achieve. Hence this body is,

as it were, the wheel of Time. Nilakantha's explanation does not seem to

be satisfactory.

122. I do not think that Telang is correct in his version of this verse.

What is said here seems to be this. The body is, as it were the wheel of

Time; the body is the ocean of delusion; the body is the creator,

destroyer and reawakener of the universe. Through the body creatures act,

and hence creation, destruction, and re-creation are due to the body.

This accords with what is said elsewhere regarding the body.

123. It would be wrong to take satah as implying 'the good,' the finite

verses in every text being singular.

124. The correct reading seems to be atmana as the last word of the first

line, and not atman.

125. What is said here is that the quality of passion predominates in

these.

126. Nyagrodha is the Ficus Bengalensis, Linn. Jamvu is Eugenia

Jambolana, Lamk. Pippala is Ficus religiosa, Linn. Salmali is Bombax

Malabaricum. Sinsapa is Dalbergia Sissoo, Roxb. Meshasringa is Asclepia

geminata, Roxb. Kichaka is a variety of mountain bamboo. Here however it

evidently implies the Nimba or Melia Azadirachta, Linn.

127. Nilakantha is for taking the second line as consisting of two

propositions. It would be better to take satinam as referring to strinam,

and vasumatyah, as an adjective of Apsarasah.

128. The sense seems to be that good men never allow others to know what

their acts are. They are strangers to ostentation.

129. The sense seems to be that the knowledge of one's own identity and

of things as discriminated from one another is presided over by Prakriti.

If the question is asked whence is the knowledge--'I am so,' and that

'this is so,' the answer is that it comes from Prakriti or Nature.

130. As explained by Nilakantha, the word Savitri is used here to imply

all forms of worship observed by Brahmanas, etc, and the Mlecchas as

well. This turning back to explain a word used before is said to be an

instance of "looking back like the lion".

131. Telang, I think, renders this verse wrongly. In the first line it is

said that Brahman is superior to the Prajapatis. In the second it is

pointed out that Vishnu is superior to Brahman.

132. It is difficult to understand which part of the wheel is intended to

be expressedly 'bandhanam' or the bond; I take it for the spokes.

Pariskandha is Samuha or the materials that together compose an object.

Here it may be taken for the nave or centre. Home is called the

circumference, because, as the circumference limits the wheel, even so

home (wife and children) limits the affections and acts of life.

133. The words Kalachakram pravartate have been rendered in the first

verse of this lesson. In verse 9, the words asaktaprabhavapavyam are

explained by Nilakantha differently. Manas-krantam, I take, is equivalent

to 'be bounded by the mind,' I do not know whence Telang gets 'never

fatigued' as the substitute of this word.

134. Implying that he should go to the house of his preceptor, study and

serve there, and after completing his course, return for leading a life

of domesticity.

135. The sense seems to be that these last three duties are productive of

merit and should, therefore, be performed. The first three however, are

sources of living.

136. Havishya is food cooked in a particular way and offered to the

deities. It must be free from meat. There may be milk or ghee in it, but

the cooking must be done in a single pot or vessel continuously; no

change of vessels is allowed.

137. Vilwa is the Aegle marmelos, and Palasa is the Butea frondosa of

Roxburgh.

138. At first he should live on fruits and roots and leaves, etc. Next on

water, and then on air. There are different sects of forests recluses.

The course of life is settled at the time of the initiatory rites.

139. What is stated here is this. The Sannyasin should not ask for alms:

or, if he ever seeks for aims, he should seek them in a village or house

where the cooking has been already done and where every one has already

eaten. This limitation is provided as otherwise the Sannyasin may be fed

to his fill by the householder who sees him.

140. He should never plunge into a stream or lake or tank for bathing.

141. Kalakankhi implies, probably 'simply biding time', i.e., allowing

time to pass indifferently over him.

142. The sense seems to be this; the self or soul is without qualities.

He who knows the self, or rather he who pursues the self with the desire

of knowing it, should practise the truths of Piety laid down above. They

constitute the path that leads to the self.

143. 'That which has Brahman for its origin' implies the Vedas.

144. Commentators differ about what is implied by the ten or the twelve.

Nilakantha thinks that the ten mean the eight characteristics of Yoga,

viz., Yama, Niyama, Asana, Pranayama, Pratyahara, Dharana, Dhyana,

Samadhi, and Tarka and Vairagya. The twelve would imply the first eight,

and these four, viz., Maitri, Karuna, Mudita, and Upeksha. If ten plus

twelve or two and twenty be taken, then that number would be made up by

the five modes of Yama, the five of Niyama, the remaining six of Yoga

(beginning with Asana and ending with Samadhi), the four beginning with

Maitri, and the two, viz., Tarka and Vairagya.

145. What is said in this Lesson seems to be this: the Unmanifest or

Prakriti is that condition in which all the three qualities of Goodness,

Passion, and Darkness exist in a state of combination. The unmanifest is

the condition existing before creation. When one particular quality,

viz., Goodness prevails over the others, there arises Purusha, viz., that

from whom everything flows. The relation of Purusha and Nature is both

unity and diversity. The three illustrations of the Gnat and the Udumbara

the fish and water, and water drops and the lotus leaf, explain the

relation between Purusha and Nature. He is in Nature, yet different from

it. There is both association and dissociation.

146. The doubts appertain to duties, that is whether they should be done

or not, and whether they have any effects here and hereafter.

147. The thinking or enjoying agent is subject, and that which is thought

or enjoyed is object. Subject and object an two well known words in Sir

W. Hamilton's philosophy. I follow Telang in adopting them.

148. Sattawa pradipa, rendered 'light of Nature,' implies, as Nilakantha

explains, knowledge, which is a manifestation of Nature. Arjuna Misra's

interpretation seems to be better. He says that knowledge,--that is,

knowledge of truth,--is acquired by the self through Nature.

149. The sense seems to be this: one who proceeds, on a journey must

provide oneself with the necessary means, otherwise one is sure to feel

discomfort or meet with even destruction. So, in the journey of life, one

must provide oneself with knowledge as the means. One may then avoid all

discomfort and danger. Action does not constitute the proper means. It

may or may not produce fruits.

150. i.e., one should not care for the external.

151. i.e., one need not do acts enjoined by the scriptures after one has

attained to knowledge which is the highest seat.

152. The sense is this: riding on a car may not always be comfortable. As

long as there is a car path, one should travel on one's car. If, however,

the road be such as not to be fit for a car to proceed along it, one

should avoid a car in going over it, for the car instead of conducing to

comfort, would, on such a path, be productive of only discomfort.

153. i.e., first action with desire: then action without desire; then

knowledge, according to Arjuna Misra. Nilakantha explains that action is

first, then Yoga; then the state of Hansa or Paramahansa.

154. Katu is not bitter but pungent or sharp, as that which is attached

to chillies.

155. These are the notes of the Hindu Gamut.

156. The understanding operates on what is placed before it by the mind.

The understanding, therefore, is, as it were, the lord exercising power

or sovereignty, being served by the mind.

157. Sarvan srijati i.e., creates all things by attaining to the

condition of the universal cause, for the unmanifest is the universal

cause. Between such a one and the Supreme Soul there is no difference.

Even this is said in the last sentence.

158. The man who reads the book called Veda is not truly conversant with

the Veda. He, however, who knows Kshetrajna, is regarded as truly knowing

the Veda.

159. The argument is that Mrityu or death being of two syllables, the

correspondence is justifiable between it and Mama or mineness which also

is of two syllables. So in the case of Brahman and na-mama. Of course,

what is meant by mineness being death and not-mineness being Brahman or

emancipation, cannot be unintelligible to one who has carefully read the

preceding sections.

160. i.e., the five great elements, four organs of knowledge with mind,

and the four organs of action.

161. The word Purusha here is used in the sense of dehabhimani Jiva or

individual self with consciousness of body. True knowledge destroys this

condition of Jiva, for the man of knowledge identifies himself with the

universe and thereby assimilates himself to Brahman. By eaters of Amrita

are meant they who never take any food without offering portions thereof

to the deities, Pitris, and guests. Of course, Yogins of piety are

implied by it.

162. Purusha here implies Jiva divested of consciousness of body.

163. The meaning is this: in a dream what is seen is all unreal. So, when

tranquillity has been attained, all the surroundings become unreal.

Nilakantha gives a slightly different interpretation; it is this: when

tranquillity has been attained, the Soul lives without attachment to the

body and all external objects. Indeed, the Soul then lives completely in

itself even as it works in course of a dream.

164. The sense is that they behold all worldly objects, present, past and

future, which are, of course, due to development of previous causes.

165. This line is rather obscure. The sense seems to be this: no one can

know the Supreme Deity if it is not the latter's pleasure to be known.

One, therefore, understands Him in exactly that measure in which it is

His pleasure to be known.

166. Krishna's father Vasudeva is maternal uncle. Yudhishthira asks

Krishna to worship Vasudeva and Valadeva on his behalf, i.e., he charges

Krishna to bear to them a message of respect and love from him.

167. The city of Hastinapura is sometimes called Nagapura, both Hasti and

Naga being words expressive of the elephant. 'The city called after the

elephant' is the usual description of the Kuru capital.

168. Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature.

169. An ascetic loses his penances by cursing another rightly or wrongly.

Hence, forgiveness was always practised by the Brahmanas who were

ascetics. A Brahmana's strength consisted in forgiveness. The more

forgiving he was, the more powerful he became.

170. The first asat or non-existent refers to such objects as the horns

of the hare. The second, viz., sadasat, or existent and non-existent

refers to such objects as exist and meet with destruction. Sadasat param

or that which transcends the existent and non-existent, refers to the

unmanifest. The universe consists of these three. All this is from

Vasudeva.

171. To this day preceptors in India have to feed and teach their

disciples without any pecuniary compensation. In fact, the sale of

knowledge has been strictly forbidden. Pupils, however, after completing

their studies, had to give the final Dakshina which varied according to

their means. The kings and princes of India thought themselves honoured

if solicited by pupils in search of the final Dakshina. What Gautama says

here is that the object of the final present is to gratify the preceptor.

He (Gautama), however, had already been gratified with the dutiful

conduct of Utanka. There was no need, therefore, of any present.

172. These words of the king are intended to be reported to his queen who

would understand the allusion. The sense is this: cursed by Vasishtha, I

have become a cannibal. My condition is intolerable. By this gift of the

ear-rings to a deserving Brahmana, much merit may arise. That merit may

relieve me.

173. This also is an allusion to the dreadful curse of Vasishtha. The

king refers to Madayanti as his only refuge. She may save him by doing an

act or special merit, viz., giving away her costly ear-rings to a truly

deserving Brahmana.

174. The sense is this: a Brahmana is never loose of tongue. He is

truthful. Hence, having passed my word to thee about my return, thou

mayst be sure that I would keep my word. One, again, that acts improperly

towards a friend, comes to be regarded as a thief. By this, Utanka

reminds the king that he should not inflict any wrong on him by carrying

out his intention of eating him up.

175. Vilwa is the Aegle marmalos.

176. Chamu here is used in a general sense, viz., a division. Of course

it stands for an Akshauhini.

177. Kavi or Kavya is another name of Sukra, the preceptor of the Daityas.

178. Krishna implies Vyasa here. The great Rishi was called 'the

island-born Krishna'.

179. The commentator explains that by the constellation Dhruba is implied

Rohini and the Uttaras numbering three. Sunday, again is called the

Dhruba-day.

180. Agnivesya was another name of Dhaumya.

181. Three roads running north to south, and three running cast to west

and intersecting the former, are the six roads that are directed to be

laid out in pitching encampments. Those give nine squares with two

boundary lines at right angles with each other.

182. Karaputa is made up of two wooden chests united with each other by

chains or cords and intended to be borne by camels and bullocks.

183. The first line of 17 is exceedingly terse. Literally rendered, it

runs,--'Each vessel was united with another, and became half the (total)

weight slung on balance.'

184. Vilava is Arjuna.

185. Before performing any rite or act of a grave nature, Hindus are

required to touch water or perform what is called the 'achamana'. A

little quantity of water is taken on the palm of the right hand, and with

it are touched the lips, the nostrils, the ears, and the eyes.

186. The abode of Vaisravana is called Alaka. Vaisravana is, of course,

Kuvera, the lord of treasures, friend of Mahadeva, and chief of the

Yakshas.

187. The last line is slightly expanded.

188. The sense is this: thou art the eldest brother of the Pandavas; if

thou sacrificest, thy brothers also will come to be regarded as

sacrificing with thee.

189. Sphya was a wooden sword or scimitar, used for slaying the

sacrificial animal. Kurcha is a handful of Kusa grass. All these things

are directed by Vyasa to be made of pure gold.

190. It will be remembered that the Samsaptaka host which had engaged

Arjuna for several days on the field of Kurukshetra, all consisted of

Trigarta warriors led by their king Susarman, Samsaptaka means 'sworn'.

Those soldiers who took the oath that they would either conquer or die,

wore called by that name.

191. The reading in every edition seems to be vicious. For obvious

reasons, I read Parthadupadravat instead of Parthamupadravat.

192. Bhagadatta was the friend of Indra, the father of Arjuna.

193. The allusion is to Mahadeva's pursuing Sacrifice when the latter

fled from him in the form of a deer.

194. The Brahmanas were to receive Arjuna duly and the treasure was

intended as a present or offering of respect.

195. Ulupi was one of the wives of Arjuna. She was, therefore, the

step-mother of Vabhruvahana.

196. Yahubharyyata, meaning polygamy in the first line, should, as the

noun of reference for Eshah be taken as vahunam bharyyata, i.e.,

polyandry, in the second line.

197. To sit in Praya is to remain seated in a particular spot, abstaining

from food and drink with a view to cast off one's life-breaths.

198. The sense is, that 'grief does not kill; one does not die till one's

hour comes. If it were otherwise, I would have died, so heavy is the load

of my affliction.'

199. The name of the city was Suktimati.

200. The etymology of Gudakesa as the lord of Gudaka or sleep, is

fanciful.

201. Sakuni was the maternal uncle of Duryodhana and, therefore, of

Arjuna also. Sakuni's son and Arjuna, hence, were cousins.

202. The word chara does not mean always a spy. The ancient kings of

India had their spies it is true, but they had a regular intelligence

department. It was the business of these men to send correct reports to

the king of every important occurrence. The news letter-writers of the

Mussalman time, or Harkaras, were the successors of the charas of Hindu

times.

203. Hetuvadins are dialecticians or philosophers who dispute on the

reasons of things.

204. It is worthy of note that Draupadi was always styled by Krishna as

his sakhi or 'friend'. Krishna was highly chivalrous to the other sex at

an age when women were universally regarded as the inferiors of men.

205. The sense is this: for a horse-sacrifice, the Dakshina or

sacrificial present, payable to the principal Ritwija or to be

distributed among all the Ritwijas including the other Brahmanas, is

enjoined to be of a certain measure. Vyasa advises Yudhishthira to make

that Dakshina triple of what the enjoined measure is. By thus increasing

the Dakshina, the merit of the sacrificer will increase correspondingly.

206. The Diksha is the ceremony of initiation. Certain mantras are

uttered in which the intention is declared of performing what is desired

to be performed.

207. The Karma of a sacrifice or religious rite is the procedure. It is,

of course, laid down in the scriptures on the ritual. There are certain

acts, however, which, though not laid down, should be done agreeably to

reasonable inferences. What is said, therefore, in the second line of 20

is that the procedure was fully followed, both as laid down and as

consistent with inferences.

208. Pravargya is a special preliminary rite performed in a sacrifice.

'Abhishva' is the extraction of the juice of the Soma plant after its

consecration with Mantras.

209. Vitwa is the Aegle marmelos, Linn. Khadira is Acacia catechu, Linn,

or Mimosa catechu; Saravarnin is otherwise called, as explained by

Nilakantha, Palasa. It is the Butea frondosa of Roxburgh. Devadaru is

Pinus Deodara of Roxburgh, or Cedruz Deodara. Sleshmataka is a small tree

identified with the Cordia latifolia. Here probably, some other tree is

intended.

210. It is difficult to understand what these constructions or figures

were. They were probably figures drawn on the sacrificial altar, with

gold-dust. At the present day, powdered rice, coloured red, yellow, blue,

etc, is used.

211. Each animal is supposed to be agreeable to a particular deity.

212. Suvibhaktan implies that they were properly classed or grouped so

that there was no dispute or dissatisfaction among them regarding

questions of precedence.

213. Nilakantha explains that Khandavaraga was made of piper longum and

dried ginger (powdered), and the juice of Phaseolus Mungo, with sugar.

Probably, it is identical with what is now called Mungka laddu in the

bazars of Indian towns.

214. The unccha vow consists of subsisting upon grains of corn picked up

after the manner of the pigeon from the field after the crops have been

cut and removed by the owners.

215. The day of 12 hours is divided into 8 divisions.

216. A prastha is made up of four Kudavas. A Kudava is equal to about

twelve double handfuls.

217. This verse is rather obscure. I am not sure that I have understood

it correctly. The sense seems to be this: thou art capable of enduring

much. Indeed, by barely living, thou art capable of capable of earning

religious merit, for life-breath is a great deity. He should not be cast

off. Thy life is at stake, for if this guest be not gratified, the

thought of it will kill thee. Do thou, therefore, protect thy life by

gratifying this guest with my share of the barley.

218. The sense is this: for the sake of those auspicious results after

which every family should strive, the daughter-in-law should be well

treated. How then can I deprive thee of food?

219. The Diksha consists of the initiatory rites undergone by one

desirous of performing a particular sacrifice or completing a particular

vow. Some auspicious day is selected. Mantras are uttered and the purpose

is expressed in words. There were many long-extending sacrifices which

were partly of the nature of vows. Till their completion the performer or

observer is said to undergo the period of Diksha.

220. The first line of 20 is differently read in the Bombay text. It

runs,--'steadfastly observing my vow, I shall make arrangements for many

sacrifices, creating the articles I want by thought alone (or fiats of my

will).'

221. Probably, the sense is this: If a Brahmana produced extraordinary

results by his penances, a portion of his penances was supposed to be

destroyed. The Rishis did not like that any portion of Agastya's penances

should be spent for completing his sacrifice.

222. It is difficult to resist the conviction that as much of this

section as relates to the mongoose is an interpolation. The Brahmanas

could not bear the idea of a sacrifice with such profusion of gifts, as

that of Yudhishthira, being censurable. Hence the invention about the

transformation of the mongoose. Truly speaking, the doctrine is noble of

the gift of a small quantity of barley made under the circumstances being

superior in point of merit to even a Horse-sacrifice performed by a king

with gifts in profusion made to the Brahmanas