Stri Parva

हिन्दी अर्थ

घातिता पृथिवी सर्वा वैरस्यान्तं विधित्सता

English

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.'" 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". Prajapatis. In the second it is pointed out that Vishnu is superior to Brahman. "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. I 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. 2 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), i 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. 2 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.'" 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. 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. completing his course, return for leading a life of domesticity. performed. The first three however, are sources of living. "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), l 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. 2 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. 3 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, l 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). 2 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, l 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, l 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.'" 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. different sects of forests recluses. The course of life is settled at the time of the initiatory rites. 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. "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. 2 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.'" 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. "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 the se 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, l 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 "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).'" 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 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. "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, l 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.'" any effects here and hereafter. "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, l 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. 2 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. I The examination of what is agreeable and what is disagreeable in one's own self is productive of benefit. 2 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. 3 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. 4 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. 5 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, i 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. 2 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 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.'" and object an two well known words in Sir W. Hamilton's philosophy. I follow Telang in adopting them. 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. 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. 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. Nilakantha explains that action is first, then Yoga; then the state of Hansa or Paramahansa. "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. l 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, l Such a one should be known to be Kshetrajna in perfection. He that knows him, knows the Veda. 2 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. 3 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. 4 (True) Knowledge swallows up Purusha (Self with consciousness of body). Even this is what is highly acceptable to eaters of Amrita. l 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. 2 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. 3 This is the goal of these emancipated ones who are intent on knowledge. They behold all those movements which are born of successive developments. 4 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 " 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 " 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!'" is, as it were, the lord exercising power or sovereignty, being served by the mind. 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. knows Kshetrajna, is regarded as truly knowing the Veda. 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. 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. 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. to development of previous causes. "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, l 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 Kama, 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 "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. I 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. l 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 might), 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).' 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. Valadeva on his behalf, i.e., he charges Krishna to bear to them a message of respect and love from him. expressive of the elephant. 'The city called after the elephant' is the usual description of the Kuru capital. " 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 of Brahmanas, viz., Utanka, politely accosted by Madhava, honoured him duly and then addressed him in these words. ~'0 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. l 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. 2 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.'" 95 : 1 Mahyam is equal to 'mam uddisya' i.e., referring to my divine nature. 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. "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. I 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 Cham (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.'" 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. "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.'" "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. l 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.'" 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. " 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 "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 "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).'" "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.' l 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 "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. 2 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.' 1 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. 2 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.'" 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. 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. 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. "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 Mem 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.'" " 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 Kama 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, l 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. 2 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, Kama 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 Kama, 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 Kama, 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 (Duryodhana) 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.' " 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, sayings- 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 Kama 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., Kama, 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 Kama 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 Kama 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.' " 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).'" "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 " 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! l 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. 2 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.'" numbering three. Sunday, again is called the Dhruba-day. "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, l 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. 2 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).' 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. "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 Cham 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, l 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. 2 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.'" to be borne by camels and bullocks. another, and became half the (total) weight slung on balance.' " 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.'" "Vaisampayana said, 'After Kunti had sat up, Subhadra, beholding her brother, began to weep aloud, and afflicted with excessive grief, said,~'0 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. I 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.'" " 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 un vanquished 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?'" " 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, Wz.,— 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, i 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.' "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, l 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.'" 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. friend of Mahadeva, and chief of the Yakshas. 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.'" l will come to be regarded as sacrificing with thee. " 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. 2 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 handful of Kusa grass. All these things are directed by Vyasa to be made of pure gold. "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.'" "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. I 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.'" 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 " 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. 1 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.'" instead of Parthamupadravat. " 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!' \_ 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.'" "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 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.'" " 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. I 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.'" " 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. 2 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. 3 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.'" " 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), l 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 Pray a 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 Pray a, O king, restraining "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. 3 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).' 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